The Commentaries of Proclus on the Timaeus of Plato, volume II

to an eternal and invisible production. As we have said therefore, all things being produced at once and eternally from the fabrication [of the Demiurgus], the order of the effects is at the same time preserved. For in the producing cause there was nn eternal intelligence and order prior to tbo things that are arraugc-d. 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, but others in a less degree. And some indeed, are co-arranged with the Demiurgus accord ing to union, others according to contact, and others according to participation. for intellect is able to IK? connasccnt with intellect through union. But soul is naturally adapted to be conjoined with intellect. And bodies are formed to par-

1 For »\<cuijt bcrf, it it obviously nreesiary to read

o PROCLUS ON TI1K [BOOK in.

ticipate of it alone, just as things in tlie profundity of the earth, participate of the solar splendour. Since therefore all these exist in the world, viz. 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 Demiiir^us, the discourse about them, atone time Ik^innin^ from on hi;;h according to progression, ends in the boundaries of fabrication, hut at another time heim; impelled ' from the last of things, recurs to the summits of the universe, conformably to things themselves. Tor all things pro ceed from, and ar«: eonu-i te -d to (lie principle and cause from which they proreeded, thus lAhihitiiiir a certain demiurgic circle.

In \vhat has Keen l.efoiv said, thcrefoie, IMato delivercel to us the order of the plenitudes of the world according to profession, \\heii he re-presented the Demiuruus phu inintellect in soul, hut soul in body, and thus fabricating * the nnivei-e. But in \\ hat is now said, lu> gives completion to tin? world according to conversion. And first indeed, assuming the contraries that are in the universe, he adds two media to these, and unites them through analogy. In the next place, perfecting it a \\holeof\\lioles, he surrounds it \\ith an intellectual liire, renders it capable of participating of a divine life, and imparts to it a motion which imi tates intellect. Always like-wise, causing it to heeomr more perfect by the addi tions, after all these, he introduces soul into the universe, and tills all things with life, though diflerent natures \v ith a eliiieivnt life. lie a!s.o places intellect in soul, and through this conjoins soul tu its foimt.iin. For the sotd of the universe, through participating of intellect, becomes conjoined with intelligible* t!i.-mx Ives. And thus he ends at the principle from which the mundane intellect, soul, and the bulk of body proceed. Tor dividing the. universe triply, into intellect, soul, and body, lie first discusses the more subordinate of these: for such is the mode according to conversion. And the discussion indeed of the fabrication of body is terminated, having delivered the essence, figure and motion of it.

The theory of soul however, is conjoined to this, just as body itself is sus pended fiom a divine soul, and the animation which the discourse now adds, is the seventh demiurgic gift imparted to the world. But the discussion of the soul is I think twofold ; the one indeed delivering the essence of it, but the other its communion with body. IMato however selects the latter of these, and thinks lit to mention il More the former. Perhaps indeed, becauseit is a medium between the reasoning about body, and thespeculations about the essence of soul. Fe>r the habitude of soul to body, is in a certain resp-ct a medium between body, ami

1 Install of <f>o»/a KOI in this ]>l.ice, il is requisite to rtad cf>fM^(toi. - Tor avKkTittaro here, il is neccssar\ to rtad a\» trtoruiKro.

HOOK in.] TIM.Tl'S OF I»I,ATO. .1

soul itself. And it is necessary that the leading to principles should be through media. Perhaps too, he selected the latter, because he was not willing to con nect the soul with body, according to time ; nor airaiu, when separate, and ex isting by itself to conjoin it to the world. 15ut to deliver the communion of soul with bodv prior to the generation of soul, contributes to this. For the jrenera-

lion of the soul is Milhcient to evince, that the corporeal bulk also of the world is unbegotten [according to time]. For if he ascribes generation to unbegotten natures, yet in these 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 unbegotlen, and the animation will bo perpetual ; neither soul being generated in time, nor body differing in time from soul. And thus much concerning the principal parts of the order in what is said.

\ViiIi respect howe\er, to the middle position of soul, diflerent interpreters ex plain it differently. For some say that the middle is the centre of the earth; others, thai the moon is the middle, as the isthmus of generated and divine natures ; others, that U is the sun, as In-ing established in the place of a heart ; others, that it is the inerratie sphere; others, that it is the equinoctial, as bounding the breadth of the world ; and others, that it is the /odiack. 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 /odiack. But to the fir>t of these, the power of the centre bears witness, this Ix ing connective of ever\ circulation; to the second, the motion of the moon, which in a various manner changes, generation; to the third, the vivific heat of the sun; to the fourth, the facility of the motion o/ the equinoctial circle; and to the fifth, the circulation of the stars about the xodiack. Against all these; however, Porphyry and lamblichus write, blaming them for understanding the middle locally, and with interval, and inclosing in a certain part the soul of the whole world, which is every where present similarly, and which rules over, and lends all things by its motions. Of these1 divine men likewise, Porphyry indeed, assuming this to be the soul of the nniserse, interprets ihc middle accord ing to the psychical essence : for this is the middle of intelligible* and sensibles. In thus speaking however, he 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 this system we 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

' For T(xn rr/i fan-oftivm ytxaiut berf, read *po T*jt, K. \.

4 PROCLUS ON TI1C [BOOK HI.

the middle order in it. For again secondary natures participate of those prior' to them; just as body which is the last of things, participates of soul which ranks in the middle, and soul participates of intellect, which is prior to it. But the philo sopher lamblichus thinks that by sou!, \ve should under>tand that soul \\hich is exempt, sujK-rmundane, and liU-rated, and which hag dominion o\er all things. For according to him, Plato does not speak of the mundane soul, but of that which is imparticipable, and is arranged as a monad abo\e all mundane souls. For this is the first soul, and i/ic middle is in this, as being similarly present to all things, in consequence of not belonging to any body, nor subsisting in any way in habitude, but 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 whhout habitude ; but is similarly separated from all ; though all things are not separated from it alter the same manner. For in the participants of it, theie 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 su(>crinundane, and exempt from tin; universe, according to which it is con joined to intellect, which Plato in the Pluudrus, and Orpheus in \\ hat he says about Jlippa, denominate the head of the soul ; and since it has aUo another multitude of powers, proceeding 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 earth, in another about the sun, and in another about each of the spheres; this being the case, he says that the present words indicate all these, so that soul animates the middle in one way, but the whole tuilk in another, and leaves something else prior to these powers, exempt from the universe. In order however, that we may riot negligently attend to what is said by Plato, but may exhibit the variety of the psychical powers, thus much must be said, that soul much prior to body, is a vital world, and is both one and number. And through the one indeed, if is superior to every habitude of form ; but through multitude, it governs the different parts of the uni\er>e. For by its guardian f oners, it contains t/ic centre; since the whole f.pfici e is governed from t hence, and con verges to it. Jtetiiles, every thing turbulent in the world, is collected tilmut the middle, and requires a divine guard, capuhle oj arranging, and detaining it in its />ro/>er boun daries. J fence also, theolog'uts terminate the progressions of the highest (ioi/.t, in that place; and (he Pythagoreans call the middle the tower of Jupiter, and the guard-house of

1 Instead of fjtrr\tt yap avrc,n ra tti/rtpa ruv rpoi uvruv iu Ihin place, it n necessary (o rcatl fttn\> i •jap au ra Jtirrpa TUV wpo avruy.

BOOK in.] TINLEUS OF PLATO. 5

Jupiter. ]>ul In/ its stable, and at ///<• same time vivifying powers, it contains the sphere of the car tli. Hy its perfective, and generative powers, the sphere of water, fly its coitticctive, and motive poire rs, the air. liy its uiule/iL d powers, /ire. And by its intellec tual powers, all hitirm. Of these also, it contains in one way 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, being 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 he constituted body prior to soul, and parts prior to wholes, so likewise he delivers the animation of the world, l>eginning from the last of things. For according to a progression from on hi<di he said, that the Demiurgus 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 vivification 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 filth middle fiery centre, where a life-bearing fire descends as far as to ihe material rher<." Plato therefore, beginning from those things in which, ani mation ends, recurs to the wholr production ot I ile, 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 this 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 centre, 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 <lilHi from each other, because the former establishes the whole of soul in the centre, but the latter places a power of it in the middle, and a different power in different parts of the world. Plato therefore says, "placing soul in the middle" which is • he same thins: as giving the participation of soul to the middle, and extending its total powers to the uni\erse; the Demiurgus 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 l>e prolix in investigating the meaning of Plato, since the philosopher himself shortly after, when discussing the animation itself of the world, says, " but toul unfolding herself to the extremity of the universe, from the rniddlc, circularly covered it as with a veit,

hertclf 'being convolved in herself." This however does not at all difler from (lie words before us. For to extend every way from the middle, is tlie same thing us to be tinfolded 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 jK>wers; and here the Deiniurgus is the cause of animation, and introduces the isoul into the universe. For the same thing is e/1'ected by hoth, demiurgically indeed, and intellectually, by the cause, hut self-moth ely, by sou!. Mow how ever, the philosopher detiu-rs the bond derived from fabrication alone. For we particularly refer wholes, and such things as are good, to a divine cause, but partial natures, and things which are not uood, we think, unworthy of di\inc pro duction, and suspend them from other more proximate causes ; though theso also, as has been frequently observed, subsist through dmnity.

As there is therefore a communion of a divine, and likewise of a partial soul with bodies, that communion which *uln>i*ts according to a beneficent ~ci/l, and does not depart from intelligible progressions, is (ticiue; but that which subsists uccordin" to a dfthijclon of the iri/gso/ the soul, or audacity, or flight, /v \cithout (iud, though in this a/so, there if a complication with self -motive energy, and the will of procidcncc. Nevertheless, the communion with body which is according to divinity, is mani fest through the proence of divinity; but that which is from soul, is apparent through the representation of aberration which it exhibit*. Hence, since the animation of the world is two-lold, pnu t-vilin:; from the Demiiir^us, and from Self-motion, Plato henvery proper!) -jives the preference to that cau.se which subsists according to divinity, as Ix-ing wholly most adapted to wholes.1 For the words "placing, he c.rtuidid, and he uncial «.s with n veil," are the names of demi urgic works. For the first of these signifies the. termination of the soul, the uecond, the psychical middle which proceeds through all things, and the third, exempt transcendency. For to cin-er asicith a -ceil, indicates that the soul compre hends the world every way, unites it through herself, leads it to one life, and does not leave any thing external to its appropriate providence, nor destitute of its nature.

" And causing circle to revolve in a circle, he established heaven [or the universe] one, single, solitary nature."

The philosopher Porphyry well interprets the meaning of circle revolving in a circle. For it is possible, says he, for that which is not a circle to lie moved in a circle, as a stone when whirled round ; and also for a circle not to be moved in

For rou uXXod here, it i> necessary to read run o\uu.

a circle, as a wheel \\\\cn rolled along. But it is (lie peculiarity of the world, that being circular it is mo\ed in a circle, through harmoniously revolving about the centre. In a still greater degree however, the di\ ine lamlilichiis, appropriately interprets the meaning of these words. For lie says that the circle is twofold, the one being p-yehical, l»ut the other corporeal, and that the latter is moved in the former. For this is conformable to what has been before said, and accords witU what is afterwards asserted. For Plato himself shortly after moves the coqx>real nature according 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. For of the appellations them selves, the first of them, \\/..ont; is assumed from the final cause; (or I he one is the same with the good. But the second, viz. single or only, is assumed from the para digmatic cause. For the oiily-licgottcn and onli/ncss (jMvtotrig) were, prior to the universe*, in all-perfect animal. And the third, \\z. ihe solitary, is -assumed, from the demiurgic cause. For the ability of using itself, and through itself governing the world, proceeds from the demiurgic goodness. The world therefore, is one, so far as it is united, and is converted to Ihe one. But it is sin«h; so far as it par ticipates of the intelligible, and «.ioinj>ri-Iifii<l« nil things in itself. And it is solitary, so far as it is similar to its father, and is able to save itself. 1'ioiu ihe three how ever, it appears that it is a Cod. For ///c one, \\wpcrfcct, and the self-sufficient, are the elements of deity. Hence, the world receiving these, rs also itself a God; l>eing one indeed, according to liyparxis; but AV/^/t1 or only according to a per-. feet ion which derives its completion from all sensible natures; and solitary, through being snllicient to itself.1 For those that lead a solitary life, l>eing con verted to themselves, have the hopes of salvation in themselves. And flint this is the meaning of the term solitary, will be evident from the following words of Plato:

" Able through virtue to conveise with itself, indigent of nothing exter nal, and sufficiently known and friendly to itself."

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 it singlf, or alone, because lliore i» not another world equal to it ; but it b toMary, because it is sullicicnt to itself. S0 that the alonr, and the iclitary, have not here the same meaoiD£.

8 PROCLUS ON THF. [BOOK m.

measure. For those that live in solitary places are the saviours of themselres, so far as respects human causes. The universe therefore is likewise after this manner solitary, as being sufficient to itself, and preserving itself, not through a diminution, but from an exuberance of power; for self-sufficiency is here indicated ; and as he says, through virtue. For lie alone among partial animals [such as we are] who possesses virtue, in able to associate with, and love himself with a parental affection. Hut the vicious man looking to his inward baseness, is indignant with himself and with his own essence, is astonished wLii externals, and pursues an association with others, in consequence of his inability to behold himself. On the contrary, the worthy man perceiving himself beau tiful rejoices anil is delighted, ami producing in himself beautiful conceptions, gladly embraces an association with himself. For we are naturally domesticated *t> the beautiful, but hastily withdraw ourselves from deformity. Hence, if the world possesses virtue adapted to itself, in its intellectual and psychical essence, and in the j>erfection of its animal nature, looking to itself, it loves itself, and is present with, and sufficient to itself.

It is proper therefore, to assert these things to those who place intelligibles external to intellect. For how can that which tends to other things, and as being deficient is indigent of externals, be blessed ? Hence, if the world is through virtue converted to itself, must not intellect do this in a much greater degree ? Intellect therefore intellectually p<:rc*-iv4^ ifsi-lf. And this is among the number of things nnmciliately known. Thi« also deserves to be remarked, that IMato 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, in the being which subsists according to nature; since the one cause of the virtues,* 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 uniral, primary and all-perfect ; but another subsists in the ruling supermun dane Gcds ; another in the liberated Cods; and another is mundane, through which the whole world possesses iiiukiilrd intelligence, an undeviating life, an energy converted to itself, and a purity unmingled with the animals which it con tains. From this virtue therefore, the world becomes known and friendly to itself. For knowledge precedes familiarity.

Since the universe also is intellectual, an animal, and a Cod, so far indeed, as it is intellectual, it becomes known to itself; but so far as it is a Cod, it is friendly to itself. For union is more perfect than knowledge. If therefore, the universe is known to itself, it is intellectual ; for that which is primarily known to itself is

UUOK ni.j TIM/KUS OF I'LATO. 9

intellect. And if it is friendly to itself it is united. But that which is united is deified; for the one which is in intellect is a God. A^nin therefore, you have virtue, a knowledge of, and a friendship with itself, in the world; the first of these proceed ing into it from soul ; the secomr from intellect ; and the third from deity. Hence Plato very properly adds, that on account of these things, the world was gene rated by the Deiniurgus a blessed (iod; for the. presence of soul, the participation of intellect, ami the reception of union, render the universea God. And the Messed < iod which he now mentions is (he God " wlin at a certain time "could c.wtt" animated, endued with intellect, and united. Union however, is present with it according to (lie bond of analogy ; hut much more from the one soul and the one int'-llccl which il 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. l'»r the bond it liic/i proceeds from intellect and xoul is strong, ax ()r}/Jicus also xtiy.i ; Intl the union of t lie golden chain [i.e. of the dcijic serin] i.i still greater, and is the cause of greater good to all things.

Moreover, felicity must like\\i-e he assumed in a way adapted to the universe. For since it is suspended from the paternal intellect, and the whole fabrication of things, and since it li\es conformably to those causes, it is consequently happy («a?ai(tt«>v) ' from them. For the Dciniiirgus also is denominated a da'inon by Plato in the Polilicus, and a great chemou liv Orpheus, when he says,

One (lie jiM-jt d i me. ii and tlic lord of :ill.

lie therefore who lives according to (lie \\ill of the father, and preserves the intellectual nature which 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 (hat of the mundane Gods, whom Plato in the Pir.rdrus rails happy Gods fnllouing the mighty Jupiter. The third is that of the genera superior to us [vi/.. tin1 felicity of angi-ls, daemons and heroes]. For there is one virtue of angels, another of (I#:nons, and another of the heroic: genera: and the form of felicity is triple, bcin^ different according to each genus. The fourth formof felicity is that which sulc-iMs in the undented souls, who make blameless descents [into the realms of generation,] and exert an inflexible ami untamed life. The fifth is that of partial souls [such as ours]; and this is multiform. For the soul which is an attendant on the moon, is not similarly happy with the soul that is

1 i. r. Having a good damon.

1 Instead of en fai/iwy cycifro tirym an-^m nwo varrur, it il rfijuisitf to read tit batf

up^oi urciirwr.

1' HOC I.US ON TIIK [HOOK in.

»uspended from the solar order ; but as the form of life is different, so likewise perfection is defined by different measures. And the last form of felicity is that which is seen in irrational animals. For every thinwhich obtains a |>erfection adapted to it according to nature is happy, For throu-h its proper perfection, it is conjoined to its proper d;vmon, an.l partakes of his providential care. The forms of felicity therefore, beinso many, the first and hi-hcst must be placed in the world, ami which also is now mentioned b\ Plato. We must nol, however, wonder that he immediately ealls lh«' «»rld a <iod, from its participation of soul. For every thinis deified throu-h that which is proximately prior to it ; the corpo real world indeed throu-h soul; but soul thron»h intellect, as the Athenian -uest also says; (lor he asserts that by receivmintellect soul becomes » God,) and intellect throu-h the one. Hence, intellect is divine, hut not a God.1 The one however is no longer a God ihron-h any thinelse, but U primarily a (;<>d ; just as intellect M primarily -no>tic, as soul is primarily self-nn.livo, and as bo.ly is primarily in place. lint the^e thin-, bein^' perferlly true, and peenli.ir to Plato. it is necessary to survey in what follow >, where lie establish. >-, intellect in soul, as here he places soul in body.

" But, indeed, divinity d'ul not thus afterwards artificially produce the ,j soul, as we just now mileuvouretl to say, junior to tbe body. I-'or lie who conjoined these, would never permit that the more ancient nature should be governed by tbe younger."

Vlato knew that the mode according to comer-ion, entirely delivers as first, things which are second in order. I'or thin-s which are provimatcly partici pated, are secondary to those that are exempt; and Mich as are more known to tln« hearers, are inferior to invisible thin-s. The cause however uf this is, that when we now Mirvey beings we are in a f.illeii condition. I'or when we are on )ii^h,»ud behold the thiu-s licit are here from a cerlain shadow, w e are able to perceive their dim i nut i\e nature, m consequence of associating with intelli-ibles, and having them before our eyes. Hut I'.illiuinto -eneralion, and MirveyiufhinirH as it were in a supine condition, we liist perceive symbols, nnd thlli-s

proximate In our senses, abeinplaced nearer to us, And be-iuiiiu^ Ironi (lies,., we recur through reminiscem e to bein-s ||.e.mse!\es and truly exisliuessence.

nooKiu.J TIM/KUS OF PLATO. jj

The survey therefore from on high, will be that of souls abiding there ; but the sur vey from beneath, will be that of souls who ha\e separated themselves [from the in telligible world]. And the judgment indeed, which originates from things essential ly more ancient, is that of souls living according to intellect ; but the judgment which proceeds from secondary to first natures, is the judgment of fallen souls. For truly existing being is near to souls that abide in the intelligible; but non- Ix'iug to those that are in a fallen condition. For that which abides, abides in being, and that which falls [from the intelligible], is situated in non-being. But to each of llie<e, that in which it dwells is more proximate.

IMato 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. For he reminds us that the former is older, but the hitter younger, through an hypothetical guidance. For if the soul rules over the body, it is more ancient than the body. But it does rule over the body : for it leads everything in the universe by its motions. And body, indeed, is alter-motive : ' but soid is naturally adapted to move both itself, and other things. It is therefore more ancient than the body. If this however be the case, it is necessarv to conceive of it by itself, not as being gent-rated posterior to the body, as we imagine it to be, but giving it a supernal origin, we should .survey the corporeal bulk of the universe, unfolded as it were into light from it. For the universe derived its subsistence through soul, imitating the progression of it through its bulk, but the conversion of it through it* figure. These things, however, .we shall again discuss.

lint, if you are willing, let us now survey each of the words of the text of IMalo. In Ihe firs | pl.iee therefore, wilh respect to tin: xtml, he manifests that he speaks of every soul by adding the article///,. For he does not sny as he did of the whole soul about the middle; but here, every soul is said to IK? more an cient than body. In the next place, the "/(/fraud tin: i/rmii'^cr, are not to be assumed according to lime, as Attictis apprehended they were: for the father at once constituted the soul, and surrounded the body of the universe with it, as with a veil. But they must be assumed in the order of essence. For the essence which is more proximal" to the Demiiirgus [is older]. If you wish also to understand the older and the younger according to time; the time which is in the soul, is older and more divine, but the time which pertains to body is

PKOCLUS ON TIIK fuooic in,

younger. And soul, so far as soul, is not corporeal time; but the time belonging to body is subordinate to that of soul. For a* there is a different form of motion in both, so likewise the time in each is dihVrent. In the third place, he uses the expression " artificially produce" in the most proper sense, in speaking of the soul ; clearly indicating that it is a self-motive thing, that it is full of reasons,1 and is inventive* of all-various contrivances. .

Farther still, the power of more ancient ruling over junior natures, proceeds into the universe from intelligible* them-elves.' For there Protoiionus, [or animal itself,] who is so denominated liy all (the Cods], is the kinof all the intellectual natures. And in the intellectual order, the eldest of the. hons of Saturn, i> said

to he the father of all things.

15ut Jove was bora the liiit, and more lie knows.

For every where that which is older, is the s\ nihol of a more intellectual,4 total and monadic life; but that which is younger, of a life which is partible, proceeds to secondary natun-, and is multiplied. 1 leiice of \\»'\ ivilic (ioddesses, they call one older, but the other younger.' And of the deminrgii: (iods, they denominate one prior, but the other junior, whom likewise they call recent.6 lit the next place, the word cw/y«///K/, i learly makes the soul which is the subject of the present discussion mundane, and not iilnrntal? nor the one soul which exists prior to the many. For the laller is exempt from all souls, and other souls proceed about it as a centre; but tinformer recei\es u conjunction with body, ellcctfd according to the will of the father.

" We however, participating in acnta'm respect much of that which is casual aiul without design assert things of this kind."

M'hat is the reason that we are unwilling to transfer our intellect from things that are of a junior nature, to those that are essentially more ancient!- his

1 For \oyof bt re, read \iiyuv. 1 And for ti'(xrnw»j read fvprTttof.

1 For air' avrur «aOrj«( ry i ur/ry), it is ol»viou>l\ iiftt-sary to read in Urn place, air' uvruv fnOr/tu rwf voqrur.

Instead of vfuripai in this pku-e, it is rt'quibite to read yotp^t^if. ' i. e. Rbea b the older, but Juno the \onnyer v,vitic Coddess.

6 The prior Deiuiur»us, is Jupiter, but the junior Bacchus.

i i. e. Not btlon»in» to the order of Gods deiioiuinated libtrattd, and who are also called tuptr- CfU$tial, a» bcinp immediately above the niund.ine (mils.

• In tilt original, tSu xcunv u«r«j»', airo Tutyturtpuv we irf>( H,h'Ttpuv, < TI ru kar' ovffiaK vf>toftvrffja

r.uoK in.] TIM/EUS OF PLATO. 13

because our intellect resembles one asleep, and because we are full of an irratio nal-ami disorderly nature. For the words casual, and rashly, are significant of these tilings. For since we possess sense, and scnsibl<>s are placed IK? fore our view, together with \\hieh we are nourished, we first apprehend things of a junior nature, as be-ins: more familiar to us. And through sense indeed, we are borne along rashly and without design ; but through sensible* which are placed before us, we live in a casual wanner. For those that remain on high, as sense is with them at ivst, and there is no sensation of llie sensible* with whicli we are now conversant, have nothing occurring to them of a casual nature. But we, since we ha\e sense, and sensibles are before our eyes, live casually and without de sign. And as it is said, we form a judgment of things \\\{\\ the head down ward;' ^hich is also conformable to what Empcdoclrs lamenting our fate savs :

Many <lirc unnls and cares obtimd (lie mind.1

For many things invading us who are truly slaves, as Inning Ix-come exiles from drily, 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, Plato says, that we participate of them, and not that these are excited from our essence : for we are essentially intellectual. But since there is likewise a participation from more divine natures, Plato adds the word much, in order that he may indicate the indt finiteness and confusion of a participation of this kind. For the participation of diviner natures, introduces to the participants, union, bound and order.

" JUit 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. Both however, or either, may l>e signified, and prior to and more ancient than, may l»e conjoined to the words in gc-

UtrnfiipoZfir rifiuv povXo/ifOa roc rcv> ; lint it ;ij>|>«,in to me lliat the words wt *pt<r/lvTi[>vv ought to be expunged, miles* we rnul mM<;ul of them w< run.irrpwr, (as more familiar to us), and that fcr/k»\o- }nOn, we sliould read r,vpoi/Xo/i«Ou.

1 For Kaf>ajroiii>;irOa here, it appears to be requisite to read ropij Tomvpfba.

1 In Ilir original, roXXa £c £<iv' era, ra rr a/i/SAvrovffi ftipiftrai. But for ra rt it is ob»iouslr Mr to read rni rr.

PROCl.US ON Till' 1«<>OK in.

ncration ; and a^ain, either may l»c conjoined to the words in virtue. But -emration when ascrilx-d to tlu> soul, is not that which is according to time ; for Plato in the Pha-drus de.nonstrates that the soul ia unlifgoUcn and inili-struclihU? ; but

is an essential pro-rvssion from intelligible causes. . For of bein-s, some anintelli-ible and imbe«ottcn, but others are sensible and -cuei-ated. And the media lietwecn these, arc intelli-il.le and ^cm-rated. For some thinirs are entirely incompOMte and impartible, and on this account are unbe-otten ; l.nt others which subsist between the>e, are intelligible and -enerate.!, beinnaturally impai -lib!.- and partible, and after another manner simple and composite. Genera tion therefore, in the sonl is one thinbut that in the body another. And the one, indeed, is prior and more ancient; for it is more proximate to the Demim-us of all thin-s; l.nt the other is secondary and more recent ; for it is more remote from the one [fahricame! eaiiM- of all. Farther still, virtue i> prcM-nt with the soul, and it is also proent with tlie-boily, and the \\hole animal; but the lirlue of the soul is more duine, and that of the body, abject. And the former is ol a more nilinnature, and is nearer to the unical causes of intelligible virtue; but tinlatter is of an attendant nature, and is more remote from iiit.-lliiiiMos. dcmrtitwn, //<>:. tv< r, man'ifftts pntgrcssiout Intt virtue, fur/cction ami i-nnnrsiini ; of \\hich, tinformer is from the fountain of the soul,1 but the latter is inherent in souls from fonlal \irtue, [i.e. from Vesta]. The prior ilselt also, and the more ancient, ha\e a certain dillereiice \\ith lopect to each other. Fur prior imUeJ, is ^nificuiit of untcr alone; but l/ic more and, tit, of the transcenileiH-if of cause viih n1'u\ncc to (he tiling o///W. Not every thmthen-Innwhich is prior, can al>o I.e called nmnanci. nt, but that which is the leader <»f essence to secondary natures, llnlh however are true of the soul. For she i» allotted a prior order, brini; the sifter of body, accordinto the prou'ressii.n of both from one fabrication; and >he uvner.ites and a<lorn> body in conjunction with the father. Fur the first pro-eny of causes produce as they proceed the second progeny, in conjunction \\ith tlie cau.-es n( themselves.

AVhat, however, shall we say of ihe \N or.ls, tlie_ Ion! dial ruler? Do not both indicate, that the >oul supplies all ihin-s \\itli~-ood, that it provides in every re>pect for the body, and that it preM-ms its own proper -ood in a llourishiim condition.1 Ami how i> it po->ible, that Plato should not manifest these tliin-> throuii-h these wonls ! For a dcsjiot or lord, always refers tin: good ' of those that

1 For in/if IMIOV in t!u> place, rcail iu/»«io» .

uyuOu uvuytfiti.

TH.UK m.j TIMA;I;S or PLATO, is

lie governs, to his own good. But a ruler looks to the good of those who are obedient to him, and co-arranges all things with reference to it. The despotic peculiarity, however, is present with the soul, in consequence of her performing all things for the sake of herself ; but tin1 ruling peculiarity, through filling Jill things \viih good. For her providential energy is not diminished, through referring all things to her own proper good. And her good remains unchanged, while she uives completion to her providential energies. In another way al-o she is a ruler and a despot: for she proceeds both from the ruling, and the fontal soul.1 Because likewise, the universe is her dwelling, she is called a despot. And because she leads all things by her motions, she has a ruling power. In consequence too, of having dominion oxer wholes, she is a despot ; but because she assimilates all things to the intelligible, she rule* over the universe. If however, she was thus constituted at first, as a despot and a ruler, these things are essential to her, I mean the despotic and the ruling peculiarity. But if they are essential, t!i"v arc always present with her. And if indeed they were present with her in capacity alone, she would be imperfect, which it is not lawful to assert ; but if in energy, th.it which is governed by her alxvays \xas, and was adorned by her. The nniverM' itself therefore, if it was so generated, as to be governed by soul, is eonsnbsistent with soul. For that which is governed is simultaneously conjoined with thai which governs. Hence through both, we may discover the perpetuity of the unixerse, and that to govern is not accidental to soul, nor to l»e governed, to bodv, bul thai the soul i<, by its very essence, the despot of the body, and body the vassal of (lie soul. On this account also, they arc spontaneously conjoined to each other; and the body is excited to the participation of the soul, and the soul to the canof the body.

Farther still, the intention of the words "from certain things after the Jo'Io\iing wanner," is to lead into light the genera and the things which constitute the soul, and also the mode of the mixture of tin-in, and the reasons according to which the mixture is divided. For the corporeal nature was made by divinity to consist of certain elements, and after a certain manner, and he artificially devised a rcrtain analogy of them and physical bond. But ifdivinit} artificially produced the soul from certain things, and alter a certain manner, he constituted both the subject of her as it were, and the form. It is ridiculous therefore to say, that I he essence of her is unlM-gotten, if-shc consists of certain elements, but that the form of her is generated. For Plato says, that divinity produced, both the mat ter as it were of the noul, and the reason according to which S!H» is diversified

1 >i/. She proceeds frum Pw>rrpinc ami Juno,

Itf I'KOCLUS ON Till: (BOOK in.

with such forms as she possesses ; being !>ound by certain media. If however, divinity generates the elements as it were of her, viz. essence, Maine, 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 v. hat cause Plato delivers the generation of the soul, since it is according to him unbegotten; in the next place, to divide appropriately the whole psychical generation ; in the third [dace, toJtte- -jnonstrate the middle nature of the soul ; in the fourth place, to speak concerning '"'the genera of tho.se things, from whieh-Plato constitutes all other heings and the soul ; in the fifth place, to show how thcmixture of these genera is to he assumed in the soul; in the sixth place to demonstrate what th^impartihle awd the partihle natures are ; and in the seventh place, to unfold the meaning of tlteAvords of Plato, and to evince that they accord with all that has heen he fore said. For if we are able to discuss all these particulars, we shall obtain in an appropriate manner the end of this investigation, l^-t us l)egin .therefore from the first, because some of the ancients have blamed Plato, asserting that he does not rightly investigate the principle of a principle, and the generation cf:~»MuiiM. gotten thing. For if we investigate the causes of first natures, and conceive generations of things self-snbsistent, we shall ignoruntly proceed to infinity, and have no end of the theory. Fur as ho \\lio thinks that all things are demonstrative, especially subverts demonstration itself, after the same manner also, he who investigates the causes of all things, entirely subverts all beings, and the order of tin m proceed inir

from a certain definite principle. Things of this kind indeed, are objected by Theophrastus to Plato, concerning the generation of the soul, who likewise says, that we ought not to investigate the :c/u/ in all physical inquiries. For, he adds, it \\ ouhl IK- ridiculous to doubt why lire burns, on what account fire exists, and why snow refrigerates. But those v. ho have written against him in defence of Plato say, that alone to know the ort or that of natural things,1 is irrational knowledge, and isadoxastic, or sensitive apprehension of them; but that to add likewise the u-hy, and to investigate the causes of them, is truly the employment of dianoia, arid a scientific intellect. For in this right opinion differs from scientific reason.

1 viz. Merely to know that they exist, without knowing the £«on, or u-hy th«:y ciist.

We however, attending to what both of them say, think that the latter speak well, hut in the first place, we would ask Theophrastus himself, whether the cause of no one tiling is to he assigned, or of a certain tiling ? For if of no one thin"-.

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, corruscations, fiery whirlwinds, rain, snow and hail ; all which in his Met<«ors, he very properly thinks deserving of an appropriate conjectural discussion. But if the cause of a certain thing is to be assigned, why are some things pertaining to physics to l>e surveyed according to causes, but others are to be delivered irrationally without cause? For it dors not follow that in things in which that they exist is manifest, in these it is likewise known why they exist. 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 (he one, which we say in 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 tilings,] what 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 tigate1 the causes of all things, why should we investigate the cause of soul, and the generation of it from a cause, but should by no means do this in other things?

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 all doctrine of this kind. And having doubted we say, that to Theo phrastus, and all of the Peripatetic sect, the ascent of their speculation, in [only] a* far as to the motive forms of the universe ; whether it be proper to call these souls, or intellects.1 But by Plato, these as falling short of the first dignity among beings, in consequence of U'ing participate, arc considered as having an, order very remote from principles. For prior to these, are the intelligible and intellec tual orders of In'ings, from which these derive their progression. And prior to these orders, is the number of the Gods, causing beings to become one, and con nected, and illuminating them with divine light. And again, prior to this number, is the imparticipable one, from which this numl>cr unfolds itself into light through the natures by which it is received. For it is necessary that imparticipable forms

' i. e. The souls of tlie celestial and sublunary spheres.

Tim. Plat. VOL. II. C

should subsist prior to those that are participated, and prior to impartieipables, the unities of them. For the united is one thing, and unity another, and prior to the, multitude of unities, the one fountain of them exists.

Such therefore l>eing the opinions of both these philosophers, Theophrastus indeed, since lie asserts that the soul is the principle of motion, and does not admit that there is any thinrise prior to this principle, very pro[>erly thinks that principle ought not to be investigated. For he grants that the universe is ani mated, and on this account divine. Fur if it is divine, says lie, and /HIS t/it most eicelL nt H/\; it i» animated; since nothing is honourable without tout, as he \\ntes in his treatise On the Heaven. 15ut IMato admits that there are mundane intellects, prior to the cele>tial souls, and prior to these, intellects without habitude [to 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 ration of another kind has not only a place in bodies, but also in souls, so lar as they participate of time. For in divine soi.ls likewise there is time, since, as Plato says in the IMia-drus, they survey through time real being itself. For all transitive in >tion has time conjoined with it. And thus much for the first ot tin: before-Mientioned problems. For at the same time, it is siiilieiently demon strated, tl.at Tlato rightly delivers the generation of the soul, though it is essen tially unbe-otten, and that the argument which is urged against it, is partly right and partly not. For to him who admits that the soul is the first thing, it is conse- <]uent to subvert the generation of it. For from what is the generation o! it, when there is nothing prior to it \ This very tiling however, is not true, that soul is the first of all things. For that which Aristotle sa\s concerning body, that being finite, it always receives the power of being always moved, but does not receive the infinite at once, -the same thing also must necessarily be said concerning the soul, that it dors not at once eneigi/e according to all things, M> that it does not at once possess all the infinite power, from which it always energi/.es, nor does it energi/e at once according to every power, so as always to possess one energy. For of all power, there is one energy of one power. Hence it always receives the power of energi/.ing always, and on this account does not always energi/e with invariable sameness, but diU'erenlly at different times. So that in short it is true, tlmt every tiling tchich energizes according to time, always receive* the power of energizing, yet does not at once receive the whole power, and on this account is generated.

That the soul however, is not the lir>t of beings l is evident. For that which is first is present with all things, and it is necessary that all things should participate

1 Insh-ad of on tV OK *po TOVTUV »/ ±v\n, t'i\oy, >n H>>» l)lat'e. il li necessary to real on i« ou wpu/rov

BOOK in.] Ti; NLEUS OF PLATO. 19

of the principle of all, or not participating of it should entirely perish. For essence and hyparxis 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 first of all things should he one. For if it were multitude, it would have that which causes things to be one, prior to itself. For then' will notlx? a dispersed multitude. But soul is a multitude. The first of things also is beyond all essence ; since every essence has multitude in conjunction with itself; for there are in it ' ditl'erence and sameness, life, and eternal energy. But soul is an essence, livery where too, the first genus is free from evil ; but the genus of [partial] souls is at a certain time naturally adapted to become evil. And this in short may IK> demonstrated through many arguments. The design however of Plato is, through the above-mentioned cause, to unfold to us the psychical essence, 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, requires medical and anatomical information ; — after tiie same manner with respect to the soul, it is not difficult to show what it is according to its total powers, but 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, will be the work of the most accurate theory concerning it. And this indeed, Plato endeavours to do, anatomizing as it were the psychical essence, and denudating the. whole of it to those who are able to follow him. As we have said therefore, we may thus reply to the first of the inquiries. For 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, localise it is always becoming to be, and receives an infinite power of existing. For the soul also is a thing of this kind, and is not able to receive at once the whole infinity of In-ing. This is evident from its living in a discursive manner, and producing different reasons at dillerent times, not having the whole of an 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, but not being infinite. Hence it always receives a life which is essential, and entirely natural to it. For that which is j>erfective of a thing is to that thing entirely according to nature. Moreover, if it

1 i. f. Inlbe finteuence.

20 PROCLUSONTHE [BOOK in.

\» nelf-motire, [as Timaeus 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 IK; nnbegotten and at the same time]1 generated ; being indeed, through the essence and life which it always possesses, ever-living, and ever-existent, but in conse quence of always receiving these, always becoming to l>e essence and life. For it exists in a twofold respect, from itself, and from the natures prior to itself. And through itself indeed, always existing ; but through the natures prior to itself, always becoming to be. Or rather through the latter having both, viz. to be that in-hick it is, and to be generated, but through itself to be that icliich it is on^j. For it alone pos sesses from the natures prior to itx-lf the perpetual reception of something; Aris totle also rightly asserting that nothing is the cause of itself, the well-being of which is according to time, and has not an eternal subsistence,1 lest the cause which ought to be prior to the thing caused, should be consubsistent with that which is generated. Hence lime and eternity subsist about the soul; eternity indeed, so far as the soul is unbegotten ; 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. But the second thing proposed to be done, was to divide the \\hole generation of the soul in an appropriate manner. This how ever, we shall afterwards accomplish, again assuming the principle from the things themselves.

In every nature therefore, there are essence, power [and energy. And essence indeed,]1 is that according to \\hich an existence as tire, or to be tire, is present with tire. But power is one thing, and energy another. Tor one thing dries, but another heats, and other things producta change in a different way. It is neces sary therefore, that in the soul also one thing should be 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. Of the generation of the soul therefore, there will in the first place be three heads ; the first, concerning its essence ; the second concerning its power ; and the third concerning its energy. For this will be a perfect disquisition of the things proposed for consideration.

1 From llie version of Lcoiiicns Thoma-us, it ap|K-ars that the words within the brackets are wauling in iht printed original, and I have accordingly in*erted them from his version.

1 In the original, opOwt KH row A(ji<rre;rtXoii» CITI/ITCX, UTI ov^fv tariv (awry airier, o Kara -^(mvav eu nn, n\V 01* ac«Kw», which Lronuus Thoma-us erroneously translate* as follows: Quantohrem optimc Ari>tot«-lts loquitur, qujnclo (licit, nullnm rein sibi ipsi causam csse, neque teni|xjraleuj, Deque scuipiternani. Koran ttrrnal nature is sclf-subsisteut.

1 The words within the brackets are wanting in the original, but both the sense and the version of Tboniieus require they should be inserted. Hence after TO it £u>-a/m, it is necessary to add, TO bt ivipytta cat ij ytv vvaia.

BOOK in.] TIM/KUS OF PLATO. 21

We may jx-rccive however, that the psychical essence is a certain threefold nature. For the htjpar.ris of it is one thing, and the harmony in it another, according to which its essential multitude is connected; since it is not one essence' like intel lect, nor divisible to infinity, like body which is posterior to it ; but 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 diuded into others, as will be evident as we proceed. And the/i/rm which is effected from these is another thing ; so that the essence of the soul is one and 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 and triple: for hyparxis is OIK; tiling, harmony another, and form another. And the first of these indeed, alone defines existence, the second harmoni/es the essential multitude, but the third contains the peculiarity of the whole system. All these likewise, are in each other. For hyparxis has with itself an harmoni/ed multitude; since it is not without multitude; nor is it multitude alone unharmonized. And harmony is itself essential, and is connective of essence, to which also it gives form. Hence likewise it is shown in what resj>ect the soul is harmony, and in what respect it is not, and that Plato accords with himself in assert inir here that the soul is harmony, but in the Plm-do confuting tho^e who maintain that it is. J-'or it i.i one thing to he the. liarinonj/ of itself, ami of other thing.'!, and a (/if/rnnt thing to he the harmony oj another thing alone. For the latter produces harmony in a subject, and a harmony inseparable from the things harmoni/ed, and established in a foreign seat. But the former produces a separate harmony, subsisting from itself, and converted to itself. Form likewise, is comprehensive of harmonic reasons, contains the /ii/par.iis of the soul, and is the one reason according to ir/iic/i the *«?/// it that "chich it is. All these therefore are in each other, vi/. hyparxis, harmony, 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 M according to difference, through which it is separated from all things.

Since therefore, we find that the soul is triple from the l>eginning, possessing essence, power and energy, and again, having essence itself triple, according to hyparxis, according to harmony, and according to form, from these we shall make a pentad ; arranging hyparxis as the first, harmony as the second, idea or form, as the third, power as the fourth, and energy as the fifth. For the pentad is adapted to the soul as to a medium, containing the bond of the monad and the

' Instead of ovre puu turttu m llm place, it » Decenary to read wt ftttu mruu.

ennead, just as the soul is the l>ond of the intelligible and sensible essence. Adopting likewise this arrangement, we shall divide the whole theory concerning the soul into five heads; in the f.rst 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 fourth place, the many powers it contains; and in the fifth place, directing our attention to its energies. For Plato also when he speaks about the mundane, body, surveying the corporealformed 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. In the fourth place, he unfolds to IKS the powers of the world, giving to the spheres indeed, partible powers, and such as are effected through partial organs, but to the animal of the universe, whole and perfect powers. And in the fifth place, he delivers to us the energies of the world, sur rounding the body of it with a wise and intellectual motion. After the same man ner likewise, he divides in these five heads the theory of the soul. That ihe gene ration of the soul therefore, is \ery properly sun eyed by IMato, and in how many, and what heads it is divided, may through these things be manifest.

After this however, we must discuss that which we proposed, as the third subject of enquiry, \iz.how, and on what account we say that the soul is of a middle nature. For it is necessary that this should l>e known prior to the reason ing concerning it. Since then there are many things which proceed from / he out, as far as to formless and the la^t matter, It t us see what are the peculiarities of the first beings, what of the la>t, and what are allotted a middle order, and how they are adapted to the essence of the soul. The follow ing therefore, are the peculiarities of intelligible*, truly-existing being, the eternal, the impartible, the immoveable, the entire, the perfect, a sujK-rplenitude of existence, an unwearied and unrestrained life, that which is motive of all things, similitude, the being present with all things, and the Ik-ing exempt from all things. For all these properties are unfolded into light in intelligibles, according to the progressions of being. Hut again, there are certain other peculiarities of sensibles, such as the following, 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 of another, that which is always filling with existence, that which lives according to participation, that which is alter-molive, dissimilitude, and that which occupies place by its parts. Between these, which are opposed to each other as things first to things last, there art

certain media, through which it is entirely requisite that the progression from V lir-t to last natures, should l>e effected. Tor tilings similar to their producing causes proceed prior to such as are dissimilar; because similitude is allied to the o>n\ and all things aspire after the otic. The media therefore, l>et\veen thes« extremes are, that which is not truly-existing being, yet is more excellent th non-being, hut is inferior to real being, that which according to essence is in a certain resjM-ct eternal being, hut 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 aller-motive natures, but is inferior to immoveable beings, that which presents itself to the view partially in conjunction with 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 perfected by natures prior to itself, and is more perfect than things which are adapted to be alone perfected by another. jt likewise fills itself with power, and is filled by pther things, lives from itself, and receives life from others, being more divine than the natures which live only by participation, but inferior to those that primarily possess 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 them.

Such therefore being the peculiarities in essences, let us consider where the soul is to be arranged, whether in the first, or in the last of things. If however, in the first of things, it will be truly-existing being, will be entirely eternal atid immoveable, and every thing else consequent to real beings, and we shall neither preserve the partible nature of the psvchical reasons, nor psychical time, nor selfmotion, nor a transitive energy, nor any other thing of the like kind; though we clearly perceive these things in all our souls. But now we investigate such things as are common to all souls, and which are essentially inherent in them, such as are the above-mentioned peculiarities. So that if they are inherent in all soiils, being common, souls will not belong to the first of things, and to eternal beings so far as they are souls, hut neither do they rank nmong the last of things. For if they did, we shall make the soul alter-moti\e, partible and composite, ami alone jK-rfected by other things, every thing contrary to which 'we see even in our souls. 1'or they move and perfect themselves, and conduct themselves as they please. Much more then-Ion1, will divine souls possess the cause of their proper perfection, will lead all things by their own motions, will lie converted to, and know themselves, which it is impossible for alter-motive natures to accomplish.

54 PROCLUS ON THE [BOOK MI.

If however, it is not possible for the soul to he 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, lias a middle rank among the Gods, as she also appeared to have totheologistsshe being collective of the two fathers,1 and from her own bowels emitting the life of the soul. As in the fontal therefore, so likewise in the ruling Gods, we may £ee the psychical principle shining forth to the view ; so that the soul very properly proceeds as a medium between intelligibles simply and sensibles, between beings that are alone eternal, and those that are simply generated.

You must not however, apprehend its middle nature to be a thing of such a kind, as to l»e collective of the extremes, but exempt from the things collected. For it is not better than intelligibles, but the end of them. Nor again, is it a thing of such a kind, as to !>e inferior to both: for it transcends sensibles which are moved by it. But since it is a boundary or end, it is the boundary of intelligibles, but the prin ciple of sensibles. By no means, however, must it l>e said, that it is mich a boun dary and such a principle, 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 sensibles as being exempt from, and motive of them. For thus it will afford us a certain analogy, and it will l>e as alter-motive are to self-motive natures, so are self-motive to immoveable natures. It v> ill also possess the bond of beings through its proper middle condition, evolv ing indeed united causes, but collecting the. dispersed powers of sensibles. And it vtill be comprehended indeed, by the essence which is immoveable, and always possesses an invariable sameness of subsistence, but will comprehend alter-motive, and ail-variously mutable generation. // is likewise intelligible, as with reference to generated natures, but generated as with reference to intelligibles ; and thus exhibits the extremes in the middle ; imitating in tJiis respect the Goddess u/fo 1*5 the cause of it. * For she is on cvtry side luminous, and has a face UH trt-ry tide. She likewise possesses the rudders of the universe, recdring in her bosoms the progres sions of intelligibles into her ; being Jille d from the intelligible* life, but emitting the rivers of the intellectual* lije ; and containing in herself the centre of the progression

' Tinrause of the soul is Rhea, who i> collective of the two father*, Saturu and Ju|iit» r ; Juuo also i* tintan*- of the »oul, hut she i> a subordinate cause, being contained in the vital fountain of Rim,

' For ror/xii here, it ii necessary to read to/jrr).. 4 And imtead of rc»rr»ji litre, we must read x><pcu.

HOOK in.] TIM.-EUS OF PLATO. 25

of all beings. Very properly therefore, is the soul both unhegotten and generated. And this indeed was before demonstrated from the two-fold life which is in her, vi/. tJuiii*jlLUiaLjiud Jlw: . truasUive ; ' but it "may now be shown from her whole- • ness and her parts. For how is [real] being unhegotten, except by having the infinite power of existing, at once wholly present? And how is body generated, except by having infinite power always flowing into it, in consequence of not being able to receive the whole of it at once ?

The soul therefore, as bein^ incorporeal indeed, has through itself an infinite power of existing, not being irenerated according to the whole of itself, but \ immortal ; but according to its parts, it is always generated to infinity. For if it had the same total infinity always present, there would lie the same infmitv of the whole and the part, of the perfect and the imperfect, of that which contains and of that which is contained. But this is impossible. Moreover, neither can the whole of it always be in generation, or becoming to be, but a part of it be eternal being, lest (he parts should be better than the whole, f fence rite versa, the whole is infinite being, but the part becoming to be. So that the Inpostasis of it possesses infinite power, and is generated to infinity ; and thus at one and the same time, it participates of being, 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 sufficient to say that it is generated, in consequence of energizing partibly, but it is requisite to see how this is pre-existent in the very being of the soul. For every energy which is according to nature, has an essence which antecedently assumes the cause of the energy ; so that the soul likewise pre-assumes the seed of a life which is according to time, and which is common to every soul. For it is neces sary that this also should hi; generated, and not ^lone be. If however this be the ease, since the tout ftmsexscx being according to the whale, it has to be generated in its parts. And how this is true we have shown. And thus much may suffice coneerning the middle of the soul.

I^et also the intelligible breadth, the psychical multitude, and the sensible nature, be separate from each other; and let the last of things be suspended from those that rank as media, and the media from those that are the first. Let the soul likewise, be the one bond of beings, subsisting in them. For the one also binds all things, but in an exempt manner. For all things are united to each other as homogeneous, and as being derived from one cause, and extended to

1 It wj> before »l«'inoii>tralcd that the soul, in consequence of being self-motive, produces itself, and is without ucneration ; but in ron<>ei|ueiicc of always receiving essence and life from the natures MijM-rior to itsi-lf, it is always becoming to be essence and life, and is always generated.

1 For »v oufiarof here, read row vvfinrot.

Tim. Plat. VOL. II. J>

2fl PROCLUS ON THE [BOOK in.

one object of desire. But the soul likewise binds being*, as existing in them. And as in analogy, the middle pertains to the things that are bound, thus too, the soul must IK- admitted to !x> the middle of In-ings, binding and at the same time l*'ing bound, as being of a self-motive nature.

These things being discussed, it is necessary in the next place to show, how, and from what genera this soul, which contains the bond of beings, subsists. Hut it is more necessary to speak fust 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 the things proposed, and we shall discuss it to the utmost of our ability. That the intelligible world therefore, comprehends the causes of secondary natures, and that all forms are there, intelligibly or intel lectually, or in whatever way you may be willing to call them, for they subsist in both ways, has been demonstrated in man) treatises, and will be demonstrated by Plato in what follows. Of forms theniM-Ues howexer, some are most total, and extend to e\ery tiling. Others are most partial, and are as it were atomic forms. And others subsist between these, extending to many, but not to all things; as the Klean guest or stranger likewise shows in the Sophista. For man is from man itself, and horse is from horse itself. Hut the similar which is in men and horses, and in many other things, is from similitude itself; and in hko manner the dissimilar. DiMerence, and sameness howexer, which are in all In-ings, are from the sameness and dillerence which are there. Hence some things are from atomic forms, others from middle, and others from the most total forms; since also of the sciences :cln.h me in us, some look to one scientific object, us medicine to health, but others e.rtend to mum/, as arithmetic to pttilutopliy, to politics, to the tectonic science, and to many otlnrs. And this is not only the case with arithmetic, but u/*o with the iiitu.^unn^ science, and with statics, lor Pluto suys, that either all or some of the fabncatice arts, reunite the tissi*tancc of these, and without these have no accuracy. Hut otlnrs look to all the arts, and not to those that are f'ahricutire alone, but to such also us contribute to the contemplative science*, us is the case u-ith the tln-iding urt, as Socrates says in the Pliilebus. As therefore in the sciences there are some that anmost total, so in intelligible causes, some are most partial, so far as the partial is in them, and are the leaders of appropriate numbers of similar forms ; but others are widely extended, such as the equal, the similar, and the whole: for whole so far as whole is not common to all things ; since a part, so far as it is a part, is not a whole. Others however, extend to all thing*., of which all beings participate, so far as they are Iwings, and not so far as they are li\ ing.or animated, or possess some other peculiarity, hut according to the appellation of being. Forsincc being isihe first [of iutclligiblesjthe causes also of existence will have the most total order in the genera of being. But these genera

ii. loxin.] TIM /BUS OF PLATO. 27

are five in niunl>er, viz. essence, sameness, (lift'cn-ncc, motion, and permanency. For every being is essentiali/.ed, is united to itself, and separated from itself and from other things, proceeds from itself and its proper |»rinei|ile, and participates of a certain fjiiiet and |MTinauency, so far as it preserves its OXMI proper form. Whetlier therefore, there is an intelligible, or sensible, or middle genus of things,

it consists of these ; since alt tilings are from these. For all things do not live, nor are all things wholes, or parts, or animated; hut of these genera all tilings parti cipate. And with whatever thing essence is not present, neither will the other genera be present : for they subsist about essence. Sameness also not existing the whole will he dissipated. And the difference of one thing from another being abolished, there will only l>e one thing, and that void of multitude. Motion like- < wise not existing, tilings would !M> nnenergetic and dead. And without ' per manency they would he unstable, and immediately hurried away to non-entity. Hence, it is necessary that in all things there should he each of these, and that essence should subsist as the first of them, this being as it were the Vesta and monad of tingenera, and having an arrangement analogous to the one. Hut after this it is necessary that sameness and diHerence should subsist, the former being analogons to bound, but the latter to infinity. And in a similar manner it is requisite that there should be permanency and motion, the former being especially seen about the powers of beings, but the latter about their energies. For e\ cry 'being, so far as being participates after a manner of a certain essence, as jt is written in the Sophisla, and in the I>armenides. But every essential po.ver is either under sameness, or under dillerence, or under both; heat indeed, and every separative power, being under dillerence, but cold and every collective power, under same ness. And whatever power is a medium between these, being under l>oth. For every energy [is either motion or permanency, or is in a certain resjwct both these. For the energy of intellect,]1 and every energy which preserves in the same condition that which energi/es, or is that about which it energi/es, is rather per manency than motion. But the energy of bodies on each other, is a motion which does not suffer 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 ln:ing'\\ therefore, participates by its very existence of this triad, viz. of essence, jnwer // and energy, on account of these live genera, and also is, possesses capability and/

' iii-ni is oniiltcil in the original.

Instead uf warra yap TO <>v in this place, it is noxiously necessary to read »ar -yap TO of. 1 Both the sense and I lie version of Leooicus Thoinacus require the insertion in this place of if «irif*it fTi, if araait, fj a/i^w wtn. crrpycia yap TOV rov.

28 PROCMJSONTHE [BOOK in.

energizes. In short, since every tiling which in any way whatever has existence consists of hound and infinity, it is esscntiali/ed indeed and subsists accordin" to a participation of both these. But it possesses sameness with itself through the communion of these two ; and dillercncc, through the division of them. Since also it is not the first, it proceeds from the principle of tliiu»>t :|1H| abides in it, so that it is both moved and is permanent. These five nenera therefore, are in every !>einir, so far as it is hcinir, though they subsist diM'ert ntly in diU'erent beinirs. For intelligible* ha\e all these essenlialU ; intelligible and at the same time intellectual natures, possess them according t'» sameness ;' intellectuals accordin" t<» dillerence; psychical natures according to permanency ; and corporeal natures "ordiui; to motion. But vice versa, if life is motion, and sluggishness perman ency: for souls indeed, are essential lives, but bodies are altcr-motivc. If how ever, motion and permanency are prior to sameness and dill'ereiice, as we may demonstrate from other reasonings, calling the progression of each tiling from its cause,' a motion prior to energy, and its abiding in its cause, a permanency prior to theuneiier-etic condition which is opposed to energy ; — if this be the case, after intelligible*, the intelligible and at the same time intellectual natures, will subsist according to permanency, but intellectuals according to motion. Souls also \vj|| .bus subsist according to sameness, but bodies according to dilli-rence. But if we should say that life is motion, and immutable intelligence permanency, ai^ain intelli-ihles will be characterized according to the essential ; but intelligible and at the same time intellectual natures, bein^ lives, according to motion ; and intel lectual natures, beini: esscntiali/ed in intellect, according to permanencx ; for mundane natures derive tin ir permaneiicx from intellect. Psychical natures also will thus subsist according to sameness, because they contain the bond ' of impartiblcs and partibles; but corporeal natures will subsist according to diH'erence; for m these, as they are partible, strife has dominion. These live natures however, are succesive to each other, \i/. bem^, life, intellect, soul, and body ; becausethe total genera which are prior to forms, are likewise five. And thus much may be said concerning the live genera universally; only observing in addition, that the .same things are called both -ciiera and elements. And the first of second natures indeed are called genera ; but these remaining nndiiuinished and exempt trom partial natures, are the causes of their existence. But each of the several

I.UTU TO Ul'TO.

1 This progression i» tl5c«luTit-l<'«aiitly callt<» l.y I'roclui, an intffable unfolding into light. 1 For a bond a union, and saiuenoss is union of csitnce.

BOOK HI.] TIM/V.l'S OF i»LATO. yj

tilings of \vhicli flic whole consists, arc called elements. For the genera in the Dominions ;ji\e completion to the demiurgic being, and are the elements of it ; but they a iv the genera of all the forms contained in the intellects that proceed from him, and also of all lho>e that anin souls and bodies.1

I>'t us, however, il von are willing, proceed to the fifth head, and consider how '- these genera subsist in souls, and why I'lato assumes them. Since, therefore, it has l»ecn shown that the soul is the medium between beings and non-l»eings, and that it knows all beings, both intelligible* and sensihles, whether according to the same or according to different reasons, as some say, it is necessary that the essence of it should proceed from tin; genera of being. For if it did not proceed from these, hut from certain others, it would not be al>le to know all things, nor to \ apply itself to all tilings. Hence as it knows man according to the reason [or form] which it contains of man, and da-mon according to the form which is in it of da-moii, thus also it knows being itself, according to the participation in it of being, and diHcrence according to its participation of difference. So that it will contain all the genera, hut in a way adapted to itself. For it appears to me, that on this account I'lato constitutes the soul from the first genera, and from numbers and harmonic ratios ; and likewise, that he places in it the principles of figures and divine motions, in order that by antecedently [or causally] comprehending the reasons of all disciplines and of dialectic, it mi^ht llm*> know all things, vi/. the7 essences, the mimhers, the harmonies, the figures, and the motions of which wholes consist. it seems likewise, that he constitutes the soul, as In-ill1.: allied to intelligible^, from the genera of lieini:, which primarily subsist in them ; but that he gives li-^ure to the soul, as beiiiLT allied to sensibles. For things which are truly figured are sensibles. And that as being a medium between intelligible* and sensibles, he binds it with harmonic ratios ; though in intelligible forms also, there are the form of harmony, and the form of figure. Hut harmony itself.' is not harmom/.ed, nor is figure, itself figured. For things which have a primary sub sistence do not exist according to participation. In sensibles also, harmony and the genera of being subsist but partibly ; but in souls they subsist incorporeally and at the same time compositely,1 and participation manifests their composite nature.* For participation pertains to composites, but incorporality is the pecu liarity of simple natures. It is necessary however for that which primarily parti-

' For ruv tf <Tki/ifTTt 'ftvuv IKTC, il is rcquiiite to frail ruv rr avfinot tttvr.

lustcad <if i/ n(.;/(.i in in lliis plarc, it is neccssarj to read atrrri ri npfjona.

1 For ovvfOfrwi IIITO, it is uccctsary to read cru>(Vr*>».

4 Instead of r» nvQtrw avrvr ^i;\or in this place, it i* requisite to read TO rvrOcror avrwx if fit&ti.n

30 PROCLUS ON THH [BOOK m.

cipates of them to be a thing of this kind. Plato, therefore, from these genera con stitutes the psychical essence, producing in the first place the subject ' of this essence from the middle genera. For as \ve have said of the elements, that all of them are in the heavens, in the sublunary region, and under the earth, and that all things consist indeed of the four, yet not of the same elements, but heaven of the summits of them, generation of the second, and the subterranean regions of tinlast procession of the elements ; thus all things consist indeed of these ^enera ; luit intelligible* of such of them as are first, impartible, immovcahle and entire ; self-motive natures, of such as are" both impartible and partible; and corporealformed natures, of such as are partible. I 'or such as are the genera, such also are the essences. Impartible natures, howwer, precede those that are impartible, and at the same time partible ; and tlie latter precede partible natures. For the im partible is nearer to ilictnie ; since it is impartible on account of union. Since therefore the psychical essence has been shown to be the medium of beings, it very projwrly consists of the middle genera of being, \i/. of essence, same, and dilli-rent [of a middle characteristic]. For I'lato in the I'ha-drus complicating the powers derived from these, denominates them a charioteer and horses; because the existence of the soul is defined by these. Hut \\e may survey jxTinanency and motion in the energies of the soul. For permanency and motion are in the essence of it. For it constitutes itself, abides and proceeds, and is eternal ;

motion and |>ernianency IM-UI^ superior to sameness and difference. For it abides in eternal natures according to permanency, and proceeds, being moved. But through progression it is separated into united multitude. The genera of beiii;; however, are more clearly seen in the energies of the soul.

You may also say that Tima-us in constituting the essence of the soul, after ano ther manner assumes motion and permanency prior to sameness and 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 IM-. Hence, through

. subsisting with invariable sameness, it participates of permanency according to its essentiality, but through ln-ini; generated, of motion. Unless it should IK? said, that because same and different appropriately lx long to the Deinimgus, Tima-us delivers a prccedaneou* generation of these, \\hattlien is the charac teristic of each of the middle genera ? .May we not say, that since essence con sists of bound and infinity, when the former vanquishes the latter, it produces the

' For virifxt i/jrioy IMTP, TOJtl i *«i.ti/it KI*.

1 For ru ^-t ai/run»-r;ra, UVTWV ufttpirrw xai f*'f>Lort* here, it is nrcc»h»ry to read ra it avrokixfjra <•. THV iififfjtorw *ai fifptaruft

IJOOKIII.J TIM/KUS OF PLATO. 31

impartible essence; but that when infinity vanquishes bound, it produces the partible essence ; and that when the power of the.se two is equal, they produce the middle essence? And a^ain, when sameness vanquishes difference, it makes an impartible; but when difference vanquishes sameness, a partible sameness mid dill'crcnee : and when the powered' each is equal, they produce a sameness and dill'erence of a middle nature, \\hcn likewise permanency vanquishes motion* an impartible, but \vhenmotion Mibdues permanency, a partible ; and when the power of each is equal, a middle motion and permanency is produced. Since however, sameness and diflerence consist of both these [i. e. of hound and infinity] it is necessary that in these also, cither bound should ha\c dominion or intinit y, or that the power of each shoiild !M> equal ; and thus that either an imparti ble, or a partible, or a middle sameness and dillerence should he effected. And the like must also necessarily take place in motion and permanency. For every hv par* is, power, and energy, are from both these; and 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 such a manner the .\dine, as to render it necessary to inquire whether there '' is difference in it ; and also to be in such a way permanent, as to render it dubious whether it has any intellectual motion. lint every corporeal-formed nature is allied to infinity, to dilierence, and to motion. And souls exhibit at one and the same time, multitude and union, that which is stable, and that which is moved* For there ii. e. in intelligible and intellectual natures] the essence is one in each intellect; but in soul, there is one and not one essence in each. For there are many essences in crciy until, mid an mtiny ax I lie jxtrtxinlo ichicli encli ttmi/ be divided. Andtis h«tli/ being fmrlilile nitty t>c divided into 111/1111! ex, ,wn/.t [on the contranj] arc divisible into Jinit ex, in the same niniuicr as number is divisible into monads. Hence also, .win:' /nire thought ]>ro]>er to coll the son! number, a\ divisible indeed, Init into imjmrlildfx. nnd nut into things which tuny afinnj* In' <lind«l. Hence too, the impar tible of the soul is twofold, vi/. according to that which is as it were a w hole,\ and according to the last of the parts. For every number likewise, according ) to its proper form, is one and impartible, but according to that which is as it were the matter of it, it is partible;1 yet not the whole of this, but in this also the last in which the division terminates, is impartible.

1 Ix-onion Tln>in:iMi<i appears from lii* version to have nail in hi* III.IIHIM rijit roijroK -rav in ill!1, place, in*lr;nl atrotpo* TOI ; Imt it ;i[ipr;u«. Innnthat we «.li<>nl(l read intjTi>v KII turpny far irXaroi. For wli.tt I'nirlu* lirre ?;«js, ap|ilu-» to rvrry iiitrllixihli* and intrlloctual ejii'iice, liul in a tran-oendrnt dri;rec to tin1 termer.

1 Tim-' l<«r instance, seven monads or units, are as it were the matter of the number seven, but the heptudic form proceeding from the hrptad itself which .oupervcuca aud iuvests thex monads, u one and impartible.

If you are willing likewise, this may l»o surveyed after another manner. Since these middle genera are three, when essence vanquishes 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 of divine souls. Hut when sameness and ;it ihe Mime tune essence, vanquish difference, then an angelic soul is generated. When sameno.s alone predominates, a demonia cal sou) is produced; hut when sameness together with difference, have dominion over essence, thru an heroic soul is generated; and when diflereiice alone pre-

( vails, a human soul is produced. For it is impossible that the extremes should vanquish the medium, because they cannot \\ithout it he conjoined \\ilh each other. Hut according to each of the mixtures, the more and the less of the pre dominating natures produce the breadth of souls. These things, however, will Inmore fully discussed elsewhere.

It remains therefore, in the next place, to consider what the impartihle, and also what ihe partihle form of « ssence is. For among the more ancient interpre ters, there w as a difference of opinion on tins subject. Hence concerning these things, let us first speak more generally, hut afterwards, in a manner more proxi mate to the proposed suhjecls of inquiry. For it is possible to speak in hoth these ways. We say, therefore, that every intelligible anil intellectual essence hoth total and partial, and which is immaterial and separate and prior to tin; eternal, or which is eternal, is impartihle; hut that all essences which proceed ahout bodies whether they are mundane h\es, or natures which \erge to corporeal masses, or physical reasons which are divided ahout the body that is \oiilof quality, are partible. For all these are divisible about bodies. And some of them indeed subsist in these visible bodies and are in them as in a subject. Hut others have an essential subsistence, and are the forms of life, but are inseparable from bodies, as nature. And other* are distributed into parts indeed, 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, ami according to intellection. And the essence which subsists according sensible perception, is instead of intellection ; that which subsists according to nature, is instead of life; and that which subsists according to the forms that are divided about the bulks of bodies, is instead of lieing. Tor the three latter being images of the three former have a subsistence contrary to them with respect to their order to each other. But the media between the.>e are the being, life, and intellection in souls, which preserve the order of the natures prior to them, through a similitude to them, but have a distribution into partequal l to the natures that

1 n>m the \trMoiiot Lconic us TlioinaMii, instead of TUV tt /^tpiOftuf <^O»TU yor;, rou ^tru ravra in this pl.ice, it j|«|><-.T» \\. 5lioii!<l reail (the s«n<.c alio requiring this cmcudution) rov le ^H>KT^OV (\ov-

ianv riiii

are posterior to them. AVe must therefore give a triple division to all things and thus dividing, \ve must arrange the psychical essence l>etween the impartible and the partible nature, as being the image 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. For the appropriate middle nature of it, presents itself to the view according »o all these. And thus in a general way we may admit every essence l>et\veen the one and the soul to be impartible, and every essence between the soul and bodies to be partible.

If, however, it In: 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 the intellectual than that which is deprived of intellect. Hence there is in it a corporeal-formed life, according to which it is an animal : for being bound with animated bonds, it became au animal. The soul itself however, is not mingled with body. .For the opinion that it is, Socrates also reprobates in the I*li;«dnis. But the soul is divine, ac cording to which the universe is animated, having indeed a connascent life, and having likewise a separate life. There is also in it, an immaterial ' and divine intellect. For it is necessary to call this an essential intellect, but not* aa intellect which subsists as a habit of the soul. For the Demiurgus did not con stitute the latter, but the soul, according to the motion of itself about the intelli gible, as Tima-us afterwards says. So that the universe has a triple life, viz. corporeal-formed, psychical, and intellectual. And the intellectual life of it,' indeed, is impartible, as Iwing eternal, as at once comprehending every intelligible, as immoveable, and as united, according to a supreme transcendency of secondary natures. Hut the corporeal-formed life is partible, as proceeding about corporeal masses, being mingled with body, and verging to subjects. And the psychical life ' is the middle between both, transcending the latter through a separate subsistence; through circularly covering externally as with a veil the bulk of the universe, as has l>een said, and will be again asserted in what follows; through being extended to intellect, and yet again being inferior to it ; through jM-rceiving intellectually in time ; through evolving the impartiality .of the intellectual life; and through in a certain respect coming into contact with body. Plato, however, by constituting the mundane soul from these media, manifests that it is a medium between the natures that are si-

1 For avrot here, it is nec«siry to read m-Xot. * For oXXo fair keit, it u nrettsary to read aXA'ov. Tim. Plat. VOL. II. Ii

tuated on each side of it, lint that it is not the medium bet ween every intellectual and coq>oreal essence. For it is not the medium of partial intellect)*, 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 r.f numbers, nor of these or those reasons, nor of so many circles. For all these ami other things, are common to every divine, da-moniacal, and human soul. Jtttt the. peculiarity of it is, for the essence of it, to be the medium betneen thefullowing extremes, viz. the one mundane intellect, and the whole of the partible essence which is distributed about bodies. And it is the medium of these, not .so far as intellect is gnostic, or vital, nor so far as nature is the life of bodies; for the discourse is not about knowledge, nor about lives ; but so far as these are certain essences, the former being an impartible essence, but the latter an essence divisible about bodies. For on this account we also endeavour to assume both being and generation, the impartible and the partible, according to (he hyparxis of the soul, dismissing mutations and energies, not seeking to jH.-rceive the energies of the soul, but the essence of it, which is un begotten and at the same time generated.1

It is likewise evident, that the essential bound of it, is more nnical than all the bounds that are in all other souls, and that the infinite of it is more comprehensive than all the infinites in other souls. For neither is every bound equal to every bound ; some bounds being more total, but others more partial ; nor is every infinity equal to every power. So that neither is every essence equal to every essence, but one is total, and another partial. The essential therefore, of the soul of the universe, is more total than ever\ psvchical essence, the bound in it is the most total of all psvchical bounds, and its infinity i^> the most total of all the infinites in MMI!*. 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 the sun, is the medium between a certain impartible essence, (and not of the impartible indefinitely,) and a certain partible essence, and not every essence which is divisible about bodies. I'lato, likewise, assuming this in the first place, as the peculiarity of the mundane soul, connects the remaining particulars, as be longing to the 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 the mundane intellect. And in the soul of the .sun, it must be said to be the essence of the solar intellect, ami in a similar manner in the soul of the moon, and in all other souls. For every medium has peculiar proximate extremes, and will be the medium of these, and not of all extremes every where.

1 Thrrr is nothing more in the oiigin.i! in this jdacc than, uXXa OVOMV km -/lyio/UK^K; but it is obviously requisite to fiad a\\u ui/Jiu*- uvr>n uy»c»;rov u/m nui •/cyr«/ui rjy.

noon in.] TJM.EUS OF PLATO. 3.5

Tims too, daemons who are more exulted than partial souls, sul»i>t AS modi.i between their proper intellects, and tlie bodies that are eorinascent with them. .So that Plato, if lie had discussed some one of other souls, would not have said that the. essence of it is a medium between the impartible essence, and the essence which is divisible about bodies, but between this or that impartible and partible essence belon^inz to partial natures. For articles manifest the transcendent and the total, as Plato elsewhere determines, asserting that when we say the beautiful, we manifest one thing, but another when we say beautiful. And the former manifests the exempt, but the latter, some one of the things co-ordinate with others. And if you are willing to adopt here what is said by the illustrious Theodoras, intellect is without habitude, the life about body subsists in habitude, but the soul is the medium between the two, being a certain half-habitude. And according to the great lamblichus, intellect indeed is exempt; the life about body, is co-arranged with corporeal masses; and the soul is exempt from, and at the same time co-arranged with the corporeal life. Kvery intellect, therefore, is impartible, as having one essence, one sameness, and one difference, of which it vhollv consists. But every soul is partible, because each mixture of the elements in it of which it consists, is dhided into many parts, each of which is compounded / of nil the gem ra ; so that there are many essences in each mixture, many samenesses, and many differences, which are co-divided together with the parts that are in it. What the parts are however, and how many, he demonstrates to us, by using media, and sections through scsqnioctaves, and leimmas, as will IK; manifest as we proceed.

Moreover, this is evident, that we say that intellect so fur as it is intellect, is im partible, conceiving that the multitude of forms though they fire in it, arc different from it; and that the soul, so far as it is soul, is partible, not surveying at the j same time the forms that are in it, but solely looking to the psychical essence, and also to the intellectual essence, and to each separate from the other. Hence the intellect which is participated by the soul, is called by Plato an impartible essence ; but the corporeal-formed lijc which proceeds J'rom the soul, and luts 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 e\ery impartible, and of every partible essence,1 in order that the recipient may have a place, that the nature vi Such consists of

1 Oromi if omillcd io the original.

S3 PKOCLUS ON THE [BOOK 111.

both mat l>e minted, ami all such other particulars may be effected, as Plato adduces in what follows. lamhlichus, therefore, and together with him Theododonis, refer what is here said to the supermundane soul; but we are of opinion, that TiiiKiMis 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 investio-ate what the partible and the impartible arc1 in the supermundane soul. For a supermundane intellect is heated above every soid. Hut what is the partible in f the supermundane soul ? For certain sensible bodies are not suspended from such Vsouls. For as they are supermundane, the reverse of \\hat takes place in human souls is true of them ; since bodies are suspended from each of the latter, through which also they are mundane. Hut a peculiar intelle< i is not established above them, on which account they do not al\\ays perceive intelloetnally. bodies, how ever, are suspended from all the souU that are between huma[i and supermundane souls. Hence also they are mundane, ln-iii'_r more redundant than supermundane souls bv the connexion of body. And there is a peculiar intellect from \\hich they are suspended, on which account likewise they are not always in the intelligible. For the immoveable is cllecti\c of eternal energy. Hence since the extremes, vi/. supermundane and mundane souls, ha\e a contrary mode of subsistence, and as it would >eeio, the latter being deficient according to the partible, but the former exceeding according to the impartible ; — this being the case, we say that the part ible of supermundane souls, is not that which is dhided about bodies, but about the mundane souls * themselves. For they proximately transcend these, just as mundane souls transcend the partible essence which subsists about bodies. Hence the supermundane souls are media between intellects and mundane souls; intel lects having a subsistence unmingled with body, but mundane souls, transition in intellections. Hut the impartible of human souls, solar as there it a tlung of this kind in them, is in the souls that are above them, which are ahcays intellective, from 11 hich human souls arc suspcm/cd, and ofitlnch they at a certain time participate, as far us the" are able. Fur through these, as media, they arc likewise conjoined with the intellects that are above souls, and become inttlk^tual.

These, howe\er,"as we have said, being the extremes, all the intermediate souls have a jn-culiar impartiality and partibility, whether they have a divine or da-moniacal allotment ; rational (hemons, and prior to these the soul of the universe, being media between the whole mundane intellect which has an impartible essence,

1 Tlit words TI TO fifpurro* «ai arc omitted in the original. ' Tbmi i» uniiltfd in the oriinal.

and the partible essence which subsists about bodies. And we assert these things looking to all that has been In-fore said, through which we have manifested the truth of them, from the words themselves of 1'lato and not from our own concep tions. For by those who reason from (lie {Chaldean} Oracles, it rnuxt be said that supermundane snuls ride in certain siipermundant ethereal and empyrean bodies. Or how could those bodies l>e moved unless souls moved them in a manner more divine than that of mundane souls ? But if this be granted, // may also be admitted that partial souls have an impartible intellectual essence above them, and one certain power of intellect, which illuminates similar souls ; and that on this account they are partial, and intellective at a certain time, the souls u-hich are suspended from tack total intellect being alone ahcays 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 suj>erior 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 Plato ? Orpheus, therefore, establishing a Deminrgus" 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, the nunruVr of souls, and corporeal natures; this JDemiurgus generating all these unitedly, but the Cods that surround him, dividing and separating his fabrication*. He says, however, that all the other fabrications of the (iod, 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 separation into parts in themselves, and intellect remains united and indivisible, Ix-ing all things in one, and comprehending intel ligible wholes in one intellection ; — hence he says, that the intellectual essence alone, and the intellectual number, were left preserved by Minerva. For he

bays,

T|iu intellectual licart alone rcmain'ci.

Clearly calling it intellectual. If therefore the undivided heart is intellectual, it will evidently be intellect and an intellectual ninnltcr, yet not every intellect, but that which is mundane. For this is the undivided heart ; since of this also the

1 For < »flo bfre, irad trOtov.

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 Wing physical and productive of seeds. This also he says Diana, who presides over all the gem-ration in nature, and ob- Metricatrs physical reasons, extends as far as to the subterranean realms, distribu ting the prolific power of Bacchus. But all the remaining body of the God, forms the psychical composition, this likewise being divided into se\eii parts.

All llie st-Mii (Kirts they statin M of the boy ;

says the theologist concerning the Titans; just as Timu-us also divides the soul into seven parts. Perhaps too he reminds us of the Orphic' Titanic distribu tion into parts, when he says that the soul is extend, -d1 through the whole world; through which the soul not only circularly covers the uni\er>e as with a veil, but likewise is extended through the whole of it. Hence, Plato very properly calls the essence which is proximately above soul, impartible. And, in short, lie thus denominates the intellect which is participated by the soul, following the Orphic fables, and wishing to be as it were, the interpreter of arcane and mystical assertions. Returning, therefore, to the words of Plato, it is necessary to show that what has been before said accords with his conceptions.

These things, however, being discussed by us, it is wonderful, since intellect is an impartible essence, how Parmeuides in the second1 hypothesis, distributes being into infinite parts, and together with being, tlietmc ; as it is acknowledged by nearly all the interpreters that the subject of that hypothesis, is the nature that is beyond souls. Or may it not be said, that the distribution into parts which is there spoken of, signifies the progression of the many unities4 from the one being [or being characterized by the one], lli.-M- unities proceeding in a well-ordered manner from their pro|>er principles, into an appropriate multitude ? Plate., how ever, does not intend to signify that the one ln-ing derives its completion from these many unities, in the same manner as he says, that soul being one, has a multitude which terminates in it. But his meaning is that the one being precedes the many unities and at the same time beings, and that the multitude of these is subordinate to it ; and also that both unical and all essential number, are causally comprehended in it; just as in this dialogue he calls animal itself one whole, but

< For TO- nraKu-oy fttfitftuu. rov> O,»?iioi.» a, a^,,^., in tliis J>!ace, I read rev nraru™ /ifp.^oy

1 Instead of rfray^tMf here, it is necessary to read rtTa^fyrjv.

' For r,,, «,ar,, her., it is nectary to read T,,» W,,,a,. For the *Iiole progression of true being „ d.>cussed m the second hy|.o.hes,S of the I'ariucnidM. See my translation of it, and the note, on it.

• hMead of ^XW o*»- ovruv in this jiLice, it is requisite to read, n-o.VW OU*WK.

the four ideas the parts of it ; animal itself not deriving its completion from them, but they being comprehended in it, as distributing by the multitude of themselves the monad of that one being, each of them having the power of a part of it, but all of them not In-ing equivalent to the whole monad, of it. For thus also botii numbers, the miical and the essential, are parts of that one l>eiug [discussed in tlie Parmenides] not being completive of it, so as that it consists of each of these. And thus much in answer to this doubt ; but let us proceed to the words before us.1

" From an essence always impartible and subsisting with invariable sameness, and again, from an essence which is becoming to he 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 which is inseparable from corporeal masses, and is allotted its hyparxis in the whole of time, he manifests by saying that the former of these " subsists 'cith invariable sameness" and by denominating the latter " that which is becoming to be ;" in order that he may not only call the soul impartible and at the same time partible, but also intelligible, and the first of generated natures. For an eternal perpetuity is one thing ; but that which subsists according to temporal infinity is another, having its hypostasis in extension; and that is another which is mixed from both, such as is the perpetuity of the soul. For the soul is immoveable indeed ac cording to essence, but is moved according to intellections, and is eternal 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 hyparxis, 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 admirahli manner perceiving this says, that the Demiurgus not only made the soul a medium between the impartible essence, and the essence which is partible about bodies, but also that \ \ he made it a medium between the essence which subsists with invariable same-/ ness, and that which is generated, or becoming to be. For how could he appro priately write the Psychogony,1 if there was neither generation, nor composition in the soul? How also would it be possible to take away parts from that which

1 Leonicu* Thomxus has omitted to tran«.|alc the whole of what n here said about the supermundane §oul, beginning from the wonl*, " }\'r think it it rrquititt," ami cmiing with tlie above fKiragniph. * i. c. Concerning the generation of tlie »oul.

is essentially impartible ' For of simple natures there is not any generation what ever. And even sucli 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 is possible, however, to deliver in words the generation of things which receive any kind of composition. In order therefore, that he might demonstrate these tilings which are very properly circu lated about the soul, he rails it the medium between the eternal and the generated hypostasis.

Prior to this, however, we should rather make the following division ; that it is necessary with respect to the impartible and partible, either that both should be prior to the soul, or both posterior to the soul, or both in the soul ; or that the one should !*> prior, but the other posterior to the soul. Iloth, therefore, will not be prior to the soul since the soul i» better than the partible life1 which is rising into existence: [for she has a nature separate from bodies, but the partible life is merged in bodies. Nor is it fit to say that both are posterior to the soul :] * for the impartible essence i» eternal, and subsists with invariable sameness. Hut the soul is not entirely eternal, since, as he says in the Laws, she participates of generation. Nor are both in the soul ; because it is impossible for all these which diller from each other, to give completion to one thing; viz. for the inseparable and the separate from bodies, the unbegot ten and the generated. Hence it remains, that the one which is more excellent should be prior, but that the other which is less excellent should be posterior to it. Since, however, these subsist about it, it is necessary a.s it does not consist of these, that it should consist of things 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 separate from each other: for I'lato clearly says, that these are mingled together. Hence it is neces sary that the essential part of the sold should consist from the mixture of these. And since in the soul one thing is better, but another worse, that which is impar tible in it [is less excellent than the impartible prior to it, and that which is partible in it] ' is better than the partible nature which is posterior to it. For being a medium, it has that which is more excellent, in an inferior manner, but that which b less excellent, in a suj)erior manner. And this indeed is evident

1 Zwiji i» omitted in the original.

The words within the brackets are addtd fn-in the version of Tbomsrus, being omitted in the original.

1 Here likewise, the word* within the brackets, are wanting in the original, and are supplied from the .ersion of Thouixui. So that in the original after TO fAtr aptpioror, it is nect ss.in to add, \"(>nv lift, rov wpo nvT v afitpiorov, TO It fnpiorof.

n them. 4*or they themselves have mixture. './Again, if the Dcmiiirgus

HOOK in.] TIM.1TS OF PLATO. 41

snce it does not consist of those very things themselves, but ' of others that are \\ analogous to them.

But that the essence of the soul does not consist of these, as giving completion } to it, is evident. For agai;i let us uiake this very thing the subject of considera tion. In the first place, therefouyhow is it possible for the impartible to l>e mingled with the partible, and the eternal with the generated; for these are in a cer- I/

tain respect contrary to, and most remote from each other, so that as we havelx-fore "

said, they can by no means be conjoined with each other. In the second placiyshall

we not make the soul posterior and secondary to the things that are in it,m and the ^ essence inseparable from body more ancient than that which i^separate.if it consists of an essence which is divided about bodies? Farther still^iow can the soul be justly said to be a third thing ; for that which is a third thing is evidently so in conjunction with the other two, which are preserved and not corrupted. But things that are mingled together, are no longer themselves, hut a certain other J tiling, and not a third thing is produced from them, no existence, but are corrupted through the

taking a portion of the impartible constituted the soul, that which is said to l>e aa impartible essence will no longer be so. For 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 be beneficent, in consequence of consuming more divine natures, which are nearer to himself and are more causal, into the hypostiisis of less excellent natures. In addition to these things ;ilso,' if the soul derives its completion from a generated partible nature, (hat 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; but that which 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 y reference to that which is impartible, but impartible with reference to that which j is partible, and truly affords us the middle nature of the soul.

Moreover, this third thing itself, exhibits to us the nature of analogy inoxistent| in the soul. For if the same thing is both the middle and the third, but this is as the first, and is also as the last, the soul is at one and the same time, the first and the last; which analogy is naturally adapted to effect in the most beautiful manner. And if this tliird thing is also the middle, il will evidently, since it is one thing, be the mid dle of two certain extremes, and not a middle together with another thing. For it

, ) A\V 15 \v. inline lure in liie original.

F*»r c»' nvruv in this (ilacc, rrnd tw' avry.

Tim. Plat. VOL. II. F

would be the fourth, four things being analogous. But if three things 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 which is both im partible, and becomng to he partible, yet not about bodies, but Ix-coming to be 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 say, l>ecause it subsists as a medium between both, but because it is both, being impartibles ironically, but partible.-! [mradigmatically. For it possesses the reasons of both. All things, therefore, subsist in it co-ordinately. Since, however, intellect is all things, and the sensible nature is all things, I'lato adds, " in the middle" showing by this how all things are to be assumed in the soul, vi/. in a middle way, ami neither primarily, nor according to the last mode of subsistence.

Again, after another manner also, the essence of the soul consists of both, as

In-ing produced by the \\liole demiurgic intellect, in which impartible* and partihies subsii-t paradigmatic-ally and according to cain-e. Since, however, (the mundane] intellect ulso proceeds according to the \\liole of this intellect, the words "in the middle" manifest the peculiarity of the psychical hypostasis. And how is it possible that the words "lie mingled" should not he adapted to the essence • of the Houl, not only because the impartible and partible of it subsist according to union, similar to the mode iu \vhich tin: things that are mingled proceed through each other, but also Ix-cause the peculiarity of life accords with the soul, and the DcmiurgilM ' constitutes the soul in conjunction ssilh the \mln- (ioddcss, and IUIIIL;!' s (h<* genera of it in the ( /'later. Farther still, the word middle S|IO\VN ' that the Houl constitutes !(••< !i, and does not alone sustain from the demiurgic energy, the mixture of the genera in each other, a* if it were a certain passion.1 The words likewise " a j'urni «/ (.su'/«r," HiiHicieiitly indicate to us the comprehension of effects in their causes. For if essence in the DcmiurgiiN it* u genus, but in the soul a form or sjR'cies, the former is comprehensive of the latter. Jlut it may be called a genus as lu'ing exempt from the form of the soul, and generating it. And by In-ing exempt, indeed, it difli-rs from the co-ordinated genera that are in species ; but by generating this form, it transcends things that are heterogeneous. For these are unprolific of genera. Alter another manner, therefore, these genera ami sjM-cies must IK- assumed. For they are prolific, full of power, comprehensive of individual forms, and have an exempt nature, (ienus, therefore, is the essence

The Monli, on •> tuiftievpY"1 •'"' wauling in the original.

1 Lcomcui TlioiiiA-us hit omitted tu tranklatc tli« wliul«ofthil suite mr.

nomc in.] TiM/j;rs or PI.ATO. 43

in the Dcmiurgus; l»nt the form or species of this, is (ho impartible essence. The essence likewise, which is the medium between the impartible essence, and that which is divisible about hodiej, is the second form. But the third is that which is partible about body. And the hist is the corporealfunned nature. For in these forms there are the prior and the posterior ; l>ccause the genera produce and 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 and one differ, ence, so far as it is intellect. But the parts of the whole soul from which it is composed are many, and adapted to each other. In each of tin's*? parts, also, there are essence, Hame, and different ; and there are as many essences, same nesses, and differences as there are parts. These parts, likewise, are indeed num bered, yet are at the same time many, and each of them is one and not' one, but intellect is one essence, one sameness, and one difference. And the nature which is partible about bodies, has one of these in this place, but another in that, Ix'ing co-divided with its subjects, just as body itself is not merely divisible into many, but into infinite parts. But the soul being divided, into the essence of many things, possesses also union, having an hypostasis separate from bodies. 80 that again, there are here two media, between truly existing essence, and that which is truly generation, and between the impartiality of the former, and the infinite divisibility of the latter, viz. the soul, and the essence which is partible about Irodies, 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, localise it l>elongs to another thing, and does not subsist from itself. I'lato therefore says, that the soul consists of this, and the impartible essence, because it is a medium between things which are entirely exempt from bodies, and those which are merged in bodies, and between things which subsist from themselves, and those which belong to others, so that it both subsists from itself and pertains to others.

By no means, therefore, must >ve say that it is a medium in such a way as to ij have something incorporeal, and something corporeal, as Eratosthenes apprei\ bended, or ascribe with Severn? 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 be a mixture of \\ A point and a line. But if there can be no mixture of the impartible and a line,

• Ow u omitted m the original.

44 PnOCLlJS ON TUP. [BOOK in.

much less ran there be a mixture of it with a certain other dimension [vi/. the dimension of depth]. For (hat which is triply partible, is more distant from the impartible, than that which is partiMe in one way only. "We say, however, that the intellectual essence always remains one, that the partible consists of many essences, and that the psychical is one, and not one, so as to preserve the one in !>eing multiplied, and multitude in being united. For the Demiurgns did not 80 divide if, as to consume the \\hole in the division, but preserved the one of it in the multiplication, and the whole in the division of it. Nor is this wonderful, since in bodies, likewise, all which are partible, there is, as the Klean guest or stranger says, a certain one which is connective of the parts. And Aristotle also asserts that in partible natures tin-re is something impartible; so that the soul \\ill much more remain a whole and one, \\hen multiplied and divided. Hence, like wise, it is impartible, as Timajus says. But if the one of it \\asnot' preserved, it would lie alone partible: just, for instance, as if you should say that the dianoetic and doxastic powers of the soul, antwo essences, and yet at the same time the whole soul is one tiling \\hich energi/es dianoetically and doxustically, in consequence of converging to itself. We then-fore bt-iu^ impelled from \\hat IMato himself says, thus interpret the impartible ami the partible essence.

Of those, however, prior to us, and \\lio make the essence of the soul to be mathematical, as being a medium between natural ami supernatural things, some asserting that it is number make it to consist of the monad as impartible, and the indefinite duad as partible. Hut others, considering it as a geometrical hvpostasis, assert that it consists of a point and interval, the former being impartible, but the latter partible. Aristander, Numenius, and their followers, and many other of the interpreters, are of the former opinion, but Severus is of the second. Others, again, as Plutarch and Atticns, surveying the physical essence, say, that the irra tional part which precedes [in the order of physical theory] the rational part, is the 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 say, that the soul is tinhcgottcH according to its essence, but generated according to its form. Others, however, as Plotmus, who consider the words of Plato in a more philosophic manner, sav, that the soul is a medium between intellect and sens*', the former being impartible, but the latter divisible 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, say that the soul is the medium between these as

1 Mr; is oinitud in the original.

in.] TIM.EHS OF PLATO. ,jr,

deriving ils subsistence from Itoih. For thus Theodonis flic Asimran, saya, who found this opinion in Porphyry us derived from (he Persian*. These thin-'stherefore, Antoninus relates \vlio was the disciple of Ammonius. To the first of these, however, i, miM he said, that since Plato dors not make the soul to \tc number, it is ahsurd to investigate the principles of number of which the soul consists. Jiut to the second, that Plato says the soul is incorporeal when com pared with every body, and that it has a self-motive essence : but that nothin"

O

which possesses interval is a tiling of this kind. To the third it must he said ^ that Plato is not of opinion that the irrational is more ancient than the rational part. For divinity, as he says, did not think fit that the more ancient should lx> governed l»y the junior nature. To the fourth, that 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 hetween the two gnostic powers, the intellectual and the sensitive. And to the fifth, that every intellect is unbegotten, and separate from bodies, liut Plato calls the soul a partible and generated essence, giving it a division opposite to the essence? which subsists with invariable sameness, and to that which is partible about bodies, and separating it from tlio essence which is external to bodies, and always is. As these particulars, however, have Ix'en suiicicntly discussed, lei us consider what follows.

" And again after the same manner, with respect to the nature of same and the nature of different, he constituted the soul in the middle of the impartiality of these, and of the nature which is divisible about bodies."

Kssence, as we have said, has the first order in the genera, because it is as it were, the Vesta of being. Sameness, therefore, has the second ; and difference^ the third order. For some consider difference as having a dignity superior to sameness. But Plato, in what he before said, has clearly evinced that the similar is better than the dissimilar; and now assuming sameness after essence, directly gives it the preference to difference. And as we have said that the middle essence is inferior to the intellectual essence, but 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 re.sjK'ct to difference. 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. lx?ing one, separates itself, nnd the essence and same ness from each other. But m the soul sameness collects into one the differences \

4ft. PROCLUS ON THE [BOOK in.

which are many in the many parts, and difference separates the samenesses. I know, therefore, that some Platonists, arrange sameness in impartible, but difference in partible natures, and thus make (he soul to consist of both, as a medium between sameness and difference. These, however, do not1 attend to what Plato here says, that the soul is a medium l>et\veen the impartiality of sameness and difference, and the partibility 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 where appropriately, in impartible, and partible natures, and in the media between these, and again in intellectual es sences, in souls, in natures, and in corporeal masses. For I should be ashamed to divide the genera as they do, placing one here, but another there. For if they had said, that sameness predominates in intelligible ami impartible natures, but difference in sensibles, and partible natures, they would have spoken rightly. But if they assert that impartible* are separate from difference, neither will they be able to give to them sameness. For the one differs from iht 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 of difference is demiurgic, but the species of it, the impartible and the partible, and that which is intermediate. Admitting this Iikewi>e, we must assign media to the soul, ami complicate them with the middle form of essence, in order that we may constitute th»- existence of the soul. For thus I think we shall be able to adapt the words of Plato to things. For he says, that as in essence, so likewise in the nature of same and the nature of different, the Demiurgus mingled a third thing from both, and after the same manner. And as there, that which was mingled from both was a species or form of essence, so here, the medium between same and different, is a species or form. For it is possible to IK- a medium not as form, but as a whole composed of the extremes, a.s an animal which consists of soul and body. In order, therefore, that you may not ignorantly conceive this to be the rase, he 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."

1 Oi/i \"> Itfnomitted in the ordinal.

1 For if imjiailiMt-) have no difference, llicv will be llic same with each other, and will be Iftt one. Fur in the ow (bete is no difference. So that thr onr will not differ from thr tame.

BOOK in.] TIM/F.US OF PLATO. 47

That the three demiurgic genera, are the causes of hypostasis to second and third forms, Plato I think sufficiently manifests in saying, " and taking them as three things" For where do they subsist? Evidently in the Demiurgtis. For hecontains that which he takes. But 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 \re 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 lias the infinite, in a small degree only declining from bound, and the first sameness lias bound in a small degree declining from the infinite.1 Hence Plato says that the Demiurgus received them as three, l>eing separated from each other. And since the forms that are in him,* hasten to the generation of other things, on this account also, he constitutes other things from these. If therefore we understand by hcings things prior to the generation of the media, we must say that these subsist in him according to cause. For these wore in him prior to the things generated by him. But if by bcingx we understand the media, we must understand them as things constituted. For they are now lyings, because they were produced by him prior to the mixture, each apart from the other; and essence, sameness, and difference were now generated each by itself. May not however the word she in terpreted more simply, vi/. the Demiurgus " taking them being three" for so many things he effected from the three, the extremes Ix'ing now now constituted by him, according to the preexistent causes which he contains ? And these genera indeed he produced according to demiurgic being ; 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 the three, was one idea. Hence it is" necessary to say, that the soul is a form of forms ; and, in short, to conceive 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 hyparxis, into what is properly called essence, same, and different. Nor is it proper to wonder, if we make a part of essence lobe 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 in omissiou here of rov arcipov. * For cr rnirji in this place, it ia neccjtary to read <v ovry.

PROCLUS ON TIIH [BOOK m.

ments of being, is denominated essence. If, how ever, 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 suul is a medium, not of casual extremes, but of a total intellect, and total corporeal nature, according to which the world is an animal ; just as it is endued with intellect according to its impartible nature, and animated according to its middle nature. The predominance likewise of essence, causes it to be the mundane soul ; for this makes it to be divine ; just as the prevalence of sameness alone, produces a da-moniacal soul, and of difference alone, a partial soul. A different habitude therefore to the extremes, produces a difference in the media. And the mixture of the media, defined according to the prevalence of one thing, evidently changes the whole.

" Co-adapting by force the nature of different which it was difficult to mingle, to the nature of same."

How is the nature of different difficult Jo l>e mingled » because it has a sepa rating and dividing power, and is the cause of progressions and multiplications. \ But every divine In-ing begins his energy from himself. Hence also the 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 Sophista, that it makes both other things and itself to be non-beings, separating them from other beings. Hence it is dillieult to be mingled, possessing this difficulty, not from accident or any deviation, but having an essence which is the cause of olluniess, of the nnconfused hyposlasis of forms, and of nnmingled simplicity. Possessing likewise such a power as this, it is a certain contrary both to sameness and to essence.1 And it is contrary indeed to sameness, because sameness is the cause ol union, communion and connexion ; but difference, of separation, of an inability to be mingled, and of otherness. But it is a certain contrary to essence because essence is being, but ditlereiice is non Ix-ing, as is demonstrated in the Sophista. For the nature of different being divided into minute parts, Iweomcs the principal of nonl>eing. That we may not, therefore, be involved in ambiguity by perceiving an at-once-collected mixture of the genera, he in tli<- tir>t place mingles same \\illi different' and >a\s that divinity co-adapted the nature of difference to that of sameness, as hajinoiiicjjly conjoining it with middle sameness. Afterwards, he

1 Tor troi TUV ain«» hero, it !•> uecossarv to r*ail jryxu rt\v uvitav.

1 In»lr;i<l of ro rui'roiro fliirffci* /jiyiu<m in tins place, il is «>lniuu>ly requisite to read ro TO.VTOV ry

HOOK m.] TIM/EUS OF PLATO. 4.,

mingled both the>e with essence. For Pluto having said, that divinity co-ailapted the nature of difference to that of sameness adds, " that he mingled them with essence, and made OIK tiling from the three." For because essence is c< nnectivc of the two genera xamc and different, but tliese are co-ordinate to each other, it is necessary that tliese should in the first place be mingled with each other, and in the second place, that both should be mingled with essence. And thus much concorning the order in the mixture. The force, however, employed in the mixture, is not adventitious, nor such as the force which is preternatural, but indicates a trantccndcncy find abundance of power ; for such is demiurgic power. So that it is able to unite difference, to divide sameness, and to produce 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,1 and as all quan tity is either equal or unequal, or rather is equal and 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 1 hound, but difference from infinity ; just as similitude and equality, are suspended ] from sameness, but dissimilitude and inequality from difference. Hence, also, Plato in Hie Philelms, produces bound and infinity from [the highest] God : for they are divine genera. But in the Sophista, he denominates same and different the genera* of bcinsr. And the former subsist about the one, but the latter about essence. Again, also, you sec how much more venerable Plato is than all other physiologists, and even than Aristotle himself. For they making their principles to \w, 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

I Of taeirrp rornv aif hcrr, read uoarp ry TOTJI.

For ycni rev m-roi Itrro, rend ycrij rov orroi.

[BOOK in.

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 lie may give to them generative, cosmiirgir,1 immaterial, and exempt powers. Having likewise placed them there, he constitutes the soul from them, producing from these, that which is as it were the subject of it, and the l»eing of it, so far as being, and not so far as it is a being with a certain quality, in order that it may imitate primary beirn;. For lie afterwards assigns to the soul harmony, form, powers, and energies, thus rcnderin'j: the discussion of it perfect. For we shall be able to survey its dignity, and its order in the world, which is of a ruling nature, if we perceive how by all the genera that are in it, it contains mundane essences ; bow by its own harmony, it co-harmoni/.t-s the \\ hole world ; how by its own figure, it comprehends all mundane forms and fi-uivs ; after what manner, by the powers tlr.it are in it, it is able to perfeet all physical, and all rational, or artificial powers; and how by its own proper energies, it excites mundane productions.

Why, therefore, did not Plato say, that the soul is a medium between intellect and sense ? Pecaiise lie says, that intellect and sense, are certain gnostic powers. Hut his intention was to di liver the middle nature of it in essences, and not in po\\ci>. >Vhy, however, did he not say, that the soul is a medium between idea and things which are invested with form ? Heeau<e it was not now proposed by him to teach us \\liat the quality is of its form, hut what its essence is. Put it is not the same tiling to speak of the essence, ns it is to speak of the form of a cer- ^ tain thing. Fur form exhibits an essence of a certain quality. Why then, did he not place the soul as a medium between intelligible and sensibl«? numbers? Hecause in the following part of the discussion, he a->igns to it an harmony, accord ing to which it ranks as a medium between separate numbers, and separate harmony, and sensible numbers and the harmony which is inseparable from subjects. For according to tin.1 conception of Plato, the soul is neither harmony it>elf, nor the harmony which is in things harmoni/ed. Harmony itself, indeed, is uniform and separate, and is exempt from all harmonized natures, of whatever kind they may be; being that alone which is called harmony itself. Hut the harmony which is in things harmoni/ed, pertains to other things, and is naturally adapted to be moved by others. And the middle of both, is the harmony of the >oul. For this is that u'/iit.h is Jir&t /uinfiotiizcJ. Hence also it imparts harmony to other things. For that which is able Jo impart something to another thing, is either the form itself [which is participated], or prinaiily participates of it. This harmony therefore of the soul, is inferior to intelligible harmony, and to intelligible/

' i. c. Powers ffltclive of llie world.

BOOK in.] TIM. TXTS OI' PLATO. ;t\

numbers, but transcending sensible harmony, it likewise 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. With respect to harmony, also, the first is in the Gods, the second is 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 Plato to speak concerning the psychical harmony, he would have said that it is a me dium IxHween impartible and partible harmony. But since th° present discussion is concerning the essence of the sotd, he says that it is a medium between same and different.

Here, likewise, it is necessary to observe, that Plato in what is now paid, makes as it were a conversion of the progressions of the psychical essence to their prin ciples. Tor since the form of the mixtures is twofold, the one subsisting accord ing to the mixture of the extremes, which we have in the mixture of essence, same ness, and difference; but the other, according to again collecting the media into one whole ; — this being the case, in the former mixture he began from essence, and rnded in the latter; but tire versa in the latter. For he first co-harmoni/ed the latter with sameness, and thus afterwards both with essence, and ended in essence, from which according to progression he bc^an. Every where, however, that which is a whole' is subordinate to the two principles. For when he pro duces the soul from impartibles and partibles, he places the impartible analogous to bound, but the partible to infinity. For the infinite is the cause of multitude, but bound of union. And when he co-harmonizes difference with sameness, he assumes difference as in the genera of being, belonging to the co-ordination of tin: infinite; but sameness, as belonging to the co-ordination of bound. When like wise he mingles the two with essence, lie assumes essence as having the form of unity ; but sameness and difference as dyadic, and opposed to each other. 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 biformed princi ples [bound and infinity]. The mixture, however, being as we have said, twofold, the one constituting the elements themselves, the other tains: that which consists of the elements, Porphyry rightly inquires whether the Demiurgus made both these in the Crater [i. e. Juno], or one of them out of, but the other in it ; and he

1 Instead of wayra\ov £« ni>, r\rrai r*iv ivo TO >v aft-^uf in this place, it is fff] .i'ilc from the TCf'.OO cf Leonicus Thomsras to read Trnrro\ev I* aw vwt\tTm tttv Ivo TO eXo* ap^vv.

54 I'ROCLUS ON THE [BOOK in.

universe, since it is not lawful to refer the deteriorations' of partial souls to such as are divine, Plato adds, tjiat divinity divided the soul into appropriate part*. For here that which divides, divides according to an intellectual cause, and that vliicli is divided, is divided essentially. This mode of division, therefore, is adapted both to the divider, and the tiling divided ; since it is beneficent, and perfective of the essence of the sou!, 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 of it, into the genera tion of the parts, as the words of Tinntus seem to indicate when he says, that Un tiling mingled was consumed into these parts. Nor must we fancy that this \va> «s it were the division of a certain rule. J;or all these modes are corporeal, and by no means adapted to immaterial essences. For every thing which is generated bv the Deiniurgus, must necessarily remain the same, since he always produces after the same manner, being immoveuble and eternal in his 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 be 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 time; nor that the division of it is according to monadic numbers. For a thing of 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, anil 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 csscnco. But he began to divide as follows."

If the genera which constitute the soul, are in all the parts ' of it, and the whole

1 For ra tXarrw fitra here, read cAarrw/jara.

' lloittXtar is omitted in llm |>lace in tLe original, but ought from the version of Thomiru«, to be in serted.

1 Vi/. a lUiug of lliis kind is discrete quantity. * for fitf in this place, road ft<ra. 1 MrfMtfif is omitted in the original.

IH.OKIH.] TIM. KUS OF PLATO. .V,

consists of pnrls wmilar to itself, it will in no respect be separated from continuity and union. For if in bodies similars cohere with eaeli other without a medium, how much more in an ineorporeal nature must all the things that are as it were parts, be united, and the whole be vanquished by unity, neither the. parts being confused, through the position of the whole, nor the wholeness taken away through the separation of the parts? You may also assume from these things, that the soul according to all the parts of itself, is both impartible and partible. For if e\cry part of it participates of all the middle genera, nothing in it can be assumed w hich does not consist of these. The ancients also, looking to these things, concluded eseiy where concerning it, that all of it is beiri-^, life, and intellect, and that whiehe\er you may assume of the three, you may infer that it contains the remaining 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 being 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 thins; is not a part different from another. But in the soul both these are divided according to essential mim)>er, and the parts of it are adapted to each other, causing it to l>e one tiling from many, and a whole from parts.

Moreover, this also deserves (o be considered, that according to the generation of the elements, he l>e«ran as we have said, from essence ; but according to the composition of the whole, from difference; co-adapting the nature of different, ^hich is difficult to be mingled wiih smite, and mingling both with essence, lint r.ccordintr to the division of the whole into harmonic ratios, he bewail from same ness. For he says' thai he divided each part mingled from same, different, and essence. For a commencement from essence is entirely * adapted to the genera tion of simple natures ; since essence is more simple than other things. To the composition, however, of the whole, a commencement from difference is adapted. For the generation of the whole from parts begins from things subordinate to the whole. And a commencement from sameness is adapted to the hypostasis of harmony. For the Demiurgus was willing that this should terminate in the sumene-s and communion of the things that were divided. And, in short, he was willing that harmony should l>e efVective of the sameness of the things harmonized.

Those particulars, however, having been discussed by ns as far as we are able,

I For •• r-r»i here it is obviously ncce^ary to read $1*1. * Instead of wurrvv here, read irarrwi.

rtCt PROCLUS ON THE [BOOK in.

it is necessary in the next place to premise those things which ought to l>e readily known by 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 therefore to premise such things as are usually mentioned in harmonic dis cussions, viz. what sound, interval, 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, hut from multiples and super-particulars. For they said that the diatessaron is in a sesquitertian ratio ; hut thediapet.te in a scsquialter ; and the diapason in a duple ratio. And again they said, that the diapa>on and at the same time diapente is in a triple, but the disdiapason in a quadruple ratio. For the diapason and at the same time diatessaron, did not appear to them to be syrnphonious, because it consists i" a multiple super-partienl ratio, vi/. in the ratio of K to 3. For (j is a medium between the two, producing with the le^s numlKT a duple, but with the greater, a subsesquitertiau ratio. These things therefore, must be premised, and also that the sesquioctave is in the ratio of a tone; that the sesquitertian ratio consists of two tones and a leimma; and the sesquialter of three tones and a leimma.1 Hut we shall afterwards learn what the ratio of the leimma is. Moreover, the Pythagoreans said, that there arcthree genera of harmonics, the diatonic, the enharmonic', and the chromatic. Likewise, that the diatonic consists of a .semitone (but this which I now call a semitone is not properly so, but a leimma), and of a tone, ami another tone. But the enharmonic consists of a diesis, another diesis, and a ditone. And the chro matic of a semitone, another .semitone, and a trisemitone. Hut diesis is as it were the fourth part of a tone, not being in reality a fourth, as neither is a leimma accurately a semitone. These tilings, however, we shall demonstrate in what follows.

Hut a> there are three genera, each of which is a certain division of the tetrachord, Plato appears to have used the diatonic genus alone. For he thinks tit to divide the sesquitertian ratios, into sesquiortaves and leimmas, but 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 tlie enharmonic appears to be more adapted to erudition. And if it be requisite to declare my own predic tion on this subject, the enharmonic genus, presides over all the life which is

' After X(Wiaro« in the original, it is necessary to su|>|ilv from the version of Tliom.Tus, the words TO ft ;||iitiX»-;»- ti r,,iw» ronjy »cu \f,/iftar»t. I relt-r the reader who it desirous of thoroughly undrrsIdDding \vliat it here, Jiid failher on, said, to mv Theorclk- Arithmetic.

BOOK in.] TJM/ELS OF I'LATO. 57

divisible nliout bodies," just as the diatonic presides over the rational In.. Hence the enharmonic genus, is adapted to instruct and discipline the dixisiblc life. But the chromatic genus presides over the corporeal ide.i itself. Hence, it is effeminate and ignoble. The enharmonic genus therefore is deservedly dis;-iplinative. - Hence, Socrates in the Republic thinks fit to mention it particularly, in what lie says about harmony. And Tiuurus knowing this, and having heard Socrates asserting these things on the preceding day, at the same time constitutes the essence of the soul through the diatonic, and not through the enharmonic genus; the latter, as we have said, being adapted to erudition. For on this account, the ancients called the leaders [or preceptors] of these disciplines Harmonic! [or skilled in music]. Ari.stoxemis therefore, in the first book of his Harmonic Elements, says, it happened that those were truly called Harmonici, who formerly employed themselves in what pertains to music. For being solely ••ugaged in harmony they neglected every other pursuit. In which Aristoxeuus also asserts what is wonderful, vi/. that the ancients had no knowledge of the diatonic diagram

For he 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 he should assert these things, since Plato exhibits a diagram according to the diatonic genus, and also Tima-us 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 tetrachords, and proceeds not only as far as to the diapason, but also as far as to a quadruple diapason and diapente, adding likewise a tone. Or according to Severus, Plato did not produce the tetrachords without a tone, but ended in a leimma, 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. For he says that Aristoxenus, extended the magnitude of his multiform diagram, as far as to the diapason and dialessaron, and the symphony of these, in consequence of prefer ring the information of the ears to the decision of intellect. But the more modern musicians extended the diagram as 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 ivhocontend in singing could not exceed this, nor their auditors judge clearly beyond

1 Initcad of ran wrpc ran vw/jairi fitpierait ill tliii place, it is necessary to read rijt n/n rttf ev^n*t

For ro tibot hf re, it u requisite from Uic version of Thomarus, to re«d ro qOoi.

Tim. Plat. VOL. II. II

58 PHOCLUS ON THK [BOOK HI.

it. Plato, however, looking to nature, constitutes the soul from all these, in order that it might proceed as far as to solid numbers, as it ought to preside over bodies. For the progression as far as to the quadruple diapason and diapente, necessarily follows the seven terms [or bounding numbers]. But this is evident from the greatest term being twenty seven. And thus much in answer to the doubt.

in short, thenare these three things into which tin' consideration of harmony may be divided. One of these is the exposition of the se\en parts. The second is the insertion of the two media. The third is the division of the sesqnitertiaii and sesqiiialtcr ratios, into sesquioctaves and leimmas. Hence some, as Adrastus, are accustomed to make three triangles, and in one of them, which is the least, to describe the seven parts, making the summit of the triangle to be one of the parts, and distributing the other six about this. In one of the sides also, they describe the whole duple, order, but in the other, the wholetriple order. Moreover, in tinother triangle which is greater, and contain* the former, they increased the numbers, and again in a similar manner inserted two media, arranging the dupleseparate from the triple nmnlM-rs ; and placing OIK; of the. parts at the summit. But in the third triangle, which compreliends both the others, they described after the same manner the whole digram. Others again, adopting a description in the form of the letter X, arrange the numbers successively, as in the section of a rule, according to three centers, assuming the first, second, and third numbers, as we also shall do. This method likewise is adopted by Porphyry and Severns. And such are the particulars which ought to be premised, and also tint Plato divides this Iv-ad into three parts, in the lir>t of the three, discussing the seven parts, in which there are three duple, and three triple interval.-, according to the geometrical middle, i. e. according to the same ratios. But in the second part, he discusses the insertion of the other two media, vi/. the harmonic and arith metic, into each interval of the duple and triple numbers. And in the third p;:rt, be considers the division of the se>quitei tian and sosquialter ratios, into sesquioetaves and leimmas, and as far as to these extends the discussion of the parts of the soul.

It is necessary however to be well acquainted with such things as are said about the three media, and to know their dilK-rences, and what the methods are through which they are discovered. The arithmetical medium, therefore, is that in which the middle term exceeds and is exceeded by an equal ' quantity, as may U- seen in all the numbers that are in a consequent order, conformably to the definition of Tima-us himself. But the harmonic medium is that in which the

' \aut> is omitted iu the original.

middle term is exceeded l>y the greater, l>y Hie same part of the greater, by which it exceeds the less term, as in the numbers fj, 1 and 3. For here 4 is exceeded hy (J by '2, which is tin; third part of <i, and it exceeds 3 the less term by 1, which is the third part of 3.' And the geometrical medium is that, in which there is the K'une ratio of (he 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 be unfolded l>y us. Let two terms, therefore, be given, between which it is proposed to find an harmonic, and also an arithmetic medium; and let the terms have a duple ratio, as for instance 12 and 0. I take, therefore, the excess of the greater number above the less, which is evidently (J, and dividing it into two equal parts, I add the half to the less numl>er, and make this the middle term. Hence 0 is the arith metical medium between 12 and 0. For the excess is three, both of the greater :<bove the middle, and of the middle above the least term. Again, taking the difference of the extremes, which is (J, I multiply this by the less term, and the product is 30, and dividing this by the sum of the extremes, i. e. by Itt, the quo tient 2 is produced, which is the breadth of the comparison.1 To this also, I add 0, and I have the harmonic middle 0. / Tor by that part of the greater term 12 by which 8 is exceeded by it, by this part of the less term <>, 0 exceeds the less. For it is exceeded by the third part of 12, and by a third part of (t it exceeds 6. Again, let there be a triple intenal. as lor instance I» and (>,' adding these together I make 24, of which taking the half, 1 have the arithmetical middle 12. Again, taking the e\c« ss of 1H above 0, i. c. 12, I multiply it by the less term 6, and the product is 72. This I divide by 24 the sum of the extremes, and 3 the breadth of the comparison is produced. Afterwards, 1 add this to (J, and 1 ha\e ,'Mor the harmonic medium, which exceeds and is exceeded by the same part of the extremes. Thus also, if I and 2 were the extremes, by adding them together, and taking the half of both, I shall have 1 and the half of I, for the middle term of the arithmetical middle. Hut taking the excess of the greater term above unity, and multiplying it by the less term, viz. unity by unity, I have 1 from both. Afterwards dividing* this by 3, the sum of the extremes, I shall

1 Ihiuiiiiiiuproportion may also hr <l< linni to lie that, in which the difference between the greatest and miiUlic It-mi, i> lo (lie (iilicmitr l»< tw<ni llir middle aud least term, as (lie greatest term is to thr

1 By Ihc bnatlth cf the com]iari"on, Fruclus means the ratio of the terms first proposed to each other, which in this in-t HUT i> duple.

1 or is omittctl in the urii;nul.

For TapaAa/jwr here, it i> obviously necessary to read /jr/»<£««'.

<W PHOCI.US ON THE [BOOK in.

have the breadth of the third part of 1 ; in order that 3 being compared to one may make the third part of I. Adding therefore, this i to 1, I shall have *, whichis the harmonic medium between 1 and ', in the same manner as before. Hence, by employing these methods, we shall ia a l>ecomin£ manner fill all the double and triple intervals, with arithmetical and harmoniacal middles ; which Timaeus has comprehended in the geometric middle, and which he increases by the insertion of the other middles.

In short, since Plato makes mention of the three middles, which are compre hended in the geometric middle, let the following theorem be added [as a corol lary] to what has been said. If the analogy consists in four terms, and one of the intermediate numl>eis produces an arithmetical middle, the other will produce an harmonic middle, and vice versa. For let thenbe four terms, </, b, c, </, so that the first a,1 is to b, as c is to d, and let b be an arithmetical middle, [so that a, If, d, are in arithmetical proportion,] I say that c is an harmonic middle. For because the product of a by d is equal to the product of b by r, but b is an arithmetic middle and the product of c by a added to the product of c by d is the double of the product of b by c , as in the arithmetic middle; this l»einij the case, it follows that the product off by a added to the product off by </, is the double of the pro duct of a by d.1 But this was the property of the harmonic middle, viz. that the product of the middle by the extremes, is the double of the product of the ex tremes. Apiin, let c IK- an harmonic middle, I say that b is an arithmetic middle. For since the product of r by a added to the product of c by </, is the double of the product of b by c, the sum of a added to d is the double of /».' But this is an arithmetical middle, when the sum of the extremes is the double of the middle term. Ajrain of these four terms, let b be an arithmetic, but c an harmonic mean, I say that as a is to b, so is c to d. For because the product of c by a, added to the product of c by d, is the double of the product of a by d, on account of the harmonic middle, but the sum of a added to d, is the double of b on account of the arithmetic middle, hence the product of a by d will l>c equal to the product of l> by c. As a then-fore is to bt so is c to d.* But this was the peculiarity of the geometric middle. Hence those two middles are contained in the geometric

1 a is omitted in thii place in the original.

A* a is to b: '.c: d by hypothesis and therefore adbc. Bui ca+cd:'jbc ; and because bcad, therefore 2bcCad.

1 Since ca-t-nt-bc, it follows since c multiplies all tbe three terms ca, cd, 2bf, thut a-t-d— '.?r>.

• 4+dxc~.'ad. But 2bxcCad, and therefore bxcaxd. Hence a: b::c:d. The truth of tL.s

BOOK MI.] TIM/fcUS OF PLATO. 61

middle,1 and reciprocate with oach otlier. Since however we have premised thus much, let us proceed to the 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, sesquinlterof the second, hut triple of the first."

The mathematical theory i.s neither to be entirely despised [in the present discussion] nor to be alone embraced itself by itself. For the latter will not exhibit to ns the things which Plato intended to represent to us in images, and the former will cause the whole exposition to be unproductive' of advantage. For it is necessary to consider the essence of the things which are the subject of discussion, as on a secur • foundation. As we observed therefore before, 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 Pythagoreans then conceive magnificently, respecting the division or section of the rule in this place, vi/.. that Plato unfolds in it tin: essential causes, and the reasons which are generative of mathematical theorems. I ,et us, therefore, as I have said, first mathematically .exercise the reasoning power of the reader, by contractedly explaining what is asserted by many, at the same time abstaining from controversy, and investigating the truth by itself. Our discourse, however, w ill be in short, concerning these five particulars ; viz. concerning multiple ratios ; the media that subsist U'lween these; the sesquitertian and sesquialter ratios, which present themselves in the middles ; the sesquioctaves which fill these inter vals; and the leimma. For it is necessary that the diagram should be comprehen sive of all these, and be 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 2; afterwards .3, which is sesquialter indeed of 2, but triple of 1 ; then 4 which is the double* of 2 ; afterwards 0, the triple of 3 ; afterwards 0, the octuple of 1 ; and after all, the seventh term, which is twenty-seven times 1. Some, therefore, as we have said, arrange these numl>ersin the form of the letter X, making the monad the summit, and arranging the double numl>ers here, but the triple there. lint others more conformably to Plato, arrange them iu one order only. For he does not say, that the triple were apart from the duple numbers,

1 After the word ibiov in the original, it is necessary to nupply from the vcr»* n of Lcooirui Thoma'UJ the WonN, »fpi»^i,»ra« apn at tt*> [traoTrjTti ir ry ytvfitTpttr) ^firrrijn. * For rj)i7r\a<ria hrre, it is obviously necessary to reid liw\n<rin.

Q-2 1'KOCLUS ON THE [BOOK in.

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 discuss. Cut since he himself exhorts us to hind tindouble and triple intervals with harmonic and aritlmit tic middles, and it is not possible t<> discover these middles between 1 and '2, some first number must be assumed, which Ix'iug the least, may have a half and a third part. I -"or every number may have a double, and this must there fore IK- investigated. Let then fi be assumed, and the double of it 12, the former having the same ratio to the latter as 1 to '2. Between these therefore, vi/. 1 and "2 nmltiplied by 0, placing as media 8 and !>, we shall ha\e the above-mentioned middles. Tor 8 exceeds and is exceeded by the same part of the extremes ; but 0 exceeds and is exceeded according to an equal number. Hence by multiply ing 1 and 2 six times, \\e shall find numbers receiving tin; before-mentioned

middles. In .a similar manner by multiplying by 0 the remaining double and triple numbers in the before-mentioned order, we shall find the terms which we may be able to condense with arithmetic and harmonic middles. For sextuple numbers will l>e produced from all the before-mentioned orders, by arranging other numl>ers, only opening that 48 ought to be placed before f> I ; in this respect departing from the arrangement of I'lato, who places !) before 8, in order that he ininht alternately change the duple and triple ratios. We, however, make this alteration, as consentaneous to the multitude of the monads, and the nature of increasing number. Hence Hand 9 come between 0 and 12; but between 12 and the double of it 2-1, the harmonic mean is 1<>, and the arithmetic 18. And U-tween the third double1 21 and 48, the harmonic mean is 32, but tin; arithmetic 3f}. Hut in triple numlx-is, between fi and 18 which are th« first triple, the har monic middle is P, but the arithmetic 12. Between the second triple 18, and .Vf, the harmonic middle is 27, but the arithmetic 3(5. And between the third triple 54 and 16'2, 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

If, however, it was possible in the terms described by us, to divide the sesquitertian ratios, into sesquioctaves and leimmas, we should have no occasion to pro ceed any further. But now, as this is not possible, we are in want of another method. Since, therefore, it was proposed at first, to condense the duple ratio, with the before-mentioned middles, and with scsquioctavcs, it is necessary that the subduple term, should have the sesquitcrtian together with the two sesquiuctaves.

1 For rpir.Wiov lierc, it is obviously necessary to read f t*\a<nou.

I/et tliere be taken then in the first place, the third number from unity, according to an octuple ratio, viz. 04. From this it is possible to form two scsquioctavcs. For every multiple number is the leader of as many multiple ratios denominated iVni-i itself, as it is itself distant from unity. But it has not a sesquitertian.1 By tripling therefore 04, we shall have 192, the se.squi tertian of which is 2-10, but the sesquioctave 210. and of this the scsquioctavc is '243.* But the ratio of the leimma is that which remains after the ablation of the two sesquioctaves -243 and '210'. Tor from every sesquitertian two sesquioctaves being taken, the ratio of the leimma is left. But of 2-'j<» the sesquioctave is 208, which preserves an arithme tical mean In-tween 192 and 381, which has a duple ratio to 1!)2, and a sesqiiitertian to 208. If, therefore, it were possible to form two sesquioctaves from '288, we might also condense this scsquitcrtian with sesquioctaves and a leimma. IS'ovv, however, this is not possible. For the sesquioctave of it, 324, has not an eighth part. Hence if we wish to preserve unity always undivided it is impos sible then; should be a sesquioctave ratio to it. For the eighth part of it is 40 and \. 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 compelled to double all the nnmlx.Ts prior to it, and also those posterior the ratio of a leimma to 729. After this manner, therefore, the double interval is filled with sesqm'alter, sesquiterlian, and scsquioctave ratios, in the numbers, 384. and to describe all the numbers in a consequent order, instead of the first part we must assume 381; instead of the double of the first, 7G8 ; instead of the triple of the first, but the sesqnialter. of the second, 1152; instead of the quadruple of the first, 1530; instead of the fifth part which is triple of the third, 34-10; 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 first, 103G8.

If, therefore, we also wish to condense; these terms with harmonic and arithme tic middles, which bein^ inserted, make sesquialter and sesquilertian intervals, the intermediate numbers will l>e 384, and 708, the double of 381; 512, which produces an harmonic, and 570, which makes an arithmetic middle. But if we

1 The number fit lias not a srsquitertian in whole numbcrK. For a« 3 is to 4 »o is 01 to SjJ.

g4 PROCLUS ON THE [BOOK in.

wish to assume the above-mentioned middles of the triple interval, viz. of 384 and 1152, then 57(5 will preserve the harmonic ' middle, which filled for us the arithmetic* middle in the double1 interval; and 708 will be the arithmetic middle, which was the greater extreme of the double interval. Again, if we wish to assume the same middles of the duple and quadruple, i. e. of the middles between the terms 708 and 1530, the former of which is the double of 381, and the latter the quadruple, the harmonic middle \\ill be 1024, and 1152 the arithme tic middle. If also we wish to condense the second triple, the terms of which are 1 152, and 34.0(5 [the former being the double of 57(5, and the latter the triple of 1152] then 17*28 will give us the harmonic, and 2301 the arithmetic middle. And if we wi>h to condense the third double, which consists in the terms 1536 and 3072, then 2')4» 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 3450, and 10308 ; but the harmonic middle will be 5184, and the arithmetic 0912. If again, we should condense each of the sesquitertians which present themselves from those mid dles, audsesquialters, with sesqnioetaves and a leiramn, this will be 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 sesquioctaves but 9 leimmas.

These things therefore, having been elucidated by us, we shall observe thus much concerning the leiinma, that as it is not possible to divide any superparticular into equal ratios, a semitone cannot be assumed in numbers; but taking the ratios which are contiguous to each other, vi/. the seventeenth and the sixteenth part, and demonstrating that the seventeenth part is greaterthan that which is called the h imnva, and vtlrch is less than an accurate semi tone, it is inferred that the leiiuma and also the seventeenth part are le-,s than a semitone. But that it is less than a semitone, is demonstrated as follows : Let there be given the term 10 and the sesquioctave of it 10. Between these placintr 17 it will divide the sesquioctave into unequal ratios, which will be near to the semitonic interval, since 17 ililli-rs from tluextremes by unity alone. And it is evident that it will make a greater ratio with the l«-ss term; because in all arithmetical proportion, the ratio is greater which is in the less terms ; so that the seventeenth part is less than a semitone. Moreover, the leiinma is less than the seventeenth part, as is evident from the terms exhibited by Plato. For since 250 has to 243 the ratio of the leimma, as we shall demonstrate in what

1 For op/i«<i'(kij» also here, we mint read apiO 1 And for rpirXawiy, it is rt<iui»ite to read J

follows, whore we shall show that the radical ratio of the leimma is in those numbers ; and since 250 exceeds 243 by less than the seventeenth part of it ;

for it exceeds it by 13 unities, but the seventeenth part of 243 is more than 13;

this bring the case, much more is the ratio of the leimma less than the semitonic. interval. Hence the ratio which remains to the completion of a tone, and which is called the ratio of an apotome, is necessarily greater than a semitone.

Farther still, this may also be demonstrated after another manner, a* follows: Let the numbers 250 and 243 l>e given, and let there Iw assumed three numlxTS in a consequent order, in a ratio of this kind; from 256 indeed, 05536, but from 243 5.004.0, and from both O2208. These three numln-rs, therefore, arc analogous in the ratio of the leimma, which, if it is a semitone, will be the tonic ratio of the extremes. Hut if it is greater than a semitone, that also will be greater than a tone; but if less, that also will be less. The sesqiiioctaye however of 5909, is GG43 10 i. But this is greater than the greater term.

After another and a third way the same thing may also l>c demonstrated, vi/. that a tone cannot be divided into two equal parts, having the same ratio as that part toil, we shall make 75 j|, which has a sesquioctave ratio to 243. You see teen and more, than that which alone exceeds by thirteen, according to the ratio of excess. A tone, therefore, cannot be divided into equal parts, bu°t //„> js the leimma, as Plato also calls it, and that which has the greater ratio \sa/>o/ome, as musicians are accustomed to denominate it. For let 273 j have to 213 a sesquioctave ratio, but 250, to the same 213, the ratio of the leimma, which has a less - ratio than that of the seventeenth part, it is evident that 273,1, which hasthe ratio of a tone to 213, will have to 250 the ratio of the apotome, which is the remainder of the leimma, l>eing greater than the seventeenth part, which we have demonstrated to lie less than the ratio of the leimma. If therefore we multiply these eight times, we shall find the first numbers which in perfect unities have the ratio of the apotome. For the octuple of 243 is 1914, of 250 is TvVff" ') is that of 2187 to 2048. And we shall be in want of these three terms which are in a consequent order, in the diagram. Let then these terms be, 243, 256, 273 J. But on account of [the fraction] ?,, let the octuple of these be the

' rivfyijr if a primary ratio, being a» it WOT* a bottom or root, from which other ratio* ari»*.

Tim. Plat. VOL. II. I

gfl 1'KOCLUS ON THK [BOOK in.

numbers 1944, 2048, 2107, in order that the terms may be in perfect unities, and not in the parts of unity. Because however, it is necessary that the ratio of the leimma should !*• that of 250 to 243, we may demonstrate it to be 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 25(5 to 243. For let a b l>e sesquitcrtian off, and let c be taken away, which is subses-. quioctave of the sesquioctave a b. And in a similar manner let d be taken from C. I say that d will have to c the proposed ratio. For from a b let c be taken \vhich is equal to ; b, and d which is equal <• b. Since therefore, as a b is to c, so in c to d ; for they are sesquioctaves ; it will also be as a z is to b :, so is b z to b e. Hence the n-mainder a z will be to the remainder z c, as whole to whole, i. e. asrt/'to b z. But a b is sesquioetave of b :. Hence I : is sesquioctave afez. lx-t Hence?// is eighteen times // a. Again, since z b is sesquioctave of be, fore is ses quioctave of d, hence b e is octuple of e =. Of Mich numbers therefore as - e is 8, of such cb is (Jl, and zb 72. For 72 is sesquioctave of oM. But the whole <i b is HI ; for this is the sesquioctave of 72. The numbers, then-fore, are quadruple. druple of 01, and '25<! of 04. But numbers which are equally multiplied, have the same ratio as their parts. Since then-foil- « b is sesquitertian off, of such num of it, vi/. HI. But it has appeared, that of such numbers as a b is 324, of such d

It is manifest, however, that this ratio of the leimma is in the least terms. For they are first terms with relation to each other. Arid this is evident from sub traction. For they end in unity, the less being always taken from the greater. But if they are first terms, it is evident they are the least of those that have the s;un,- ratio' with tlu-in. If, therefore, two sesquioctaves are taken from the sesquiti-i-lian interval, the remaining terms will have the ratio of 250 to 213.

This therefore being demonstrated, let thenbe taken in a consequent order a b for the tonic ratio, b c for the ratio of the h-imrna, a d for the ratio of that which is called a semitone, and d to c for the ratio of the comma. For the ratio of the c.xce-s of the apotome, above that which is truly a semitone, and which cannot be obtained in numbers, is thus called. This then is demonstrated. To what h:i» he.:n said however, it must be added, that we have called the ratio of d b a semi tone, not that a *e.squioctave is divided into two equal ratios ; for no superpartirular ratio is capable of being so divided; but because the followers of Aristoxenus assume a semitone after two sesquioctaves, the ratio of a semitone is as sumed, as we have said, according to their position, in order to discover what

HOOK in.] TIM7FXS OF PLATO. <i7

the ratio is of the comma and apotome to the ratio of the leimma. This therefore is assailed through the cause which has been mentioned by us. For that every superpartieular ratio is incapable of being divided into t\vo c<|iial 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 t\vo sesquioctaves a sesquitertian ratio is produced, nor tin; 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 tho diapason and diatessaron are not sym phonies. AVc, however, necessarily demonstrate the former, on account of the opinion of Plato ; but not l»eing compelled to demonstrate the latter, tacansv 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 likewise show, in what numtars 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 531441 to 524*280.' But if to divide unity makes no difference, let the ratio of the leimma be taken in that of the numbers 256 to 243. But the ses- 243 -A. For tli is is the ratio of the leimma. For 2GD contains 250' and thirteen units, and 250 also contains 243 and thirteen units. Because therefore 250 con sists of 243, and besides this of thirteen units, which arc the numerator of 243 ; hence the 13 by which 250 exceeds 243, contains in it.-elf -,V. parts of 243. Each likewise of the thirteen units by which 250 exceeds 2 13 contains in itself. J- of a superpartient ratio to it, and having ,V, parts of it, and 243 units. Hence that it is shown in what numbers of the monad when divided, and in what two leimnias taken from the sesquioctave, the ratio of the comma is first found. It is evi dent therefore, from what has been said, that we have effected what we promised to do. The terms likewise, and all the intervals, arc condensed with harmonic and arithmetic middles, and the divisions of the sesquialter and M.-squitertian ratios, into sesquioctaves and leimmas, have bceu effected. For as there is a

Lconicus Thomxus has in his versioo 524298.

288 U omuied in the Grerk, and also in the version of TUomnrus.

duple interval between 384 and 700, the term 432 which is sesquioctave to 384, and 400 which is sesquioctave to X32, fall between them, and also 512 which makes a leimma with 400. And thus far the sesquitertian ratio consists of two tones and the leimma.

ratio of the leimma to 729. And from these the sesquialter is filled, having three sesquioctavcs, and one leimma.1 But the whole is duple, consisting of five sesquioctaves, and two leimmas. Again, 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 sesquioctave to 700, but 972 is sesquioctave to 804, and 1024 has the ratio of the leimma to 972. To 1024 also 1152-is sesquioctave. And now after the duple the sesquialter ratio is produced, which makes a triple ratio, viz. the ratio of 1 162 to 301. But between this triple interval, 570 is the harmonic middle to the extremes, but 700 the arithmetic middle. For a theorem of the following kind is universally demonstrated, that if of the same term, one number is double, but another triple, and a certain mean of the double is assumed according to arith metical proportion, this mi an will be to the triple number an harmonic middle. But the greater term in the duple ratio, -cill become the arithmetical mtan in the triple. Thus for instance, in the above terms, 708 is the double of 304, but 1152 is the triple. Between also the duple terms 700 and 301, an arithmetical mean 670 is assumed ; and the same mean between the triple terms 304 and 1152 is seen to !>e an har monic mean. And 700 which was duple, becomes between the triple terms an arithmetical mean. Afterwards, 1290 is sesquioctave to 1152, and of this MSB- is the sesquioctave, to \\hirh 1630 has the ratio of the l.-imma. And as far as to this, the second duple is tilled, being composed of the sesquialter and sesqoitertian ratios, the extremes of which an- 700 and 1530, and are di\ided into five sesquiuctaves and two leimmas. It likewise has for the harmonic mean 1021, and for the arithmetical mean 1 152.

Again, 1720 is sesquioctavr to 1530, of this 1914 is sesquioctave, of this 2107 is sesquioclave, and to this 2301 has the ratio of the leimma. But the sesquioc ratio of the leimma, which is octuple of the first part, tilling the third double. And farther still, the sesquioctave of 3072 is 3150. And as far as to this the second triple extends, having for its extremes 1 152 and 3150, and for its harmo nic mran 1720, but lor its arithmetical mean 23O1. In addition to this also, the

' l\>r 70S i» »e><iutaltcr to M-', and bclweiti these l*o terms, there are the above three »o<ju .mil one leLuima.

sesqniortave of 3450 is 3800, but of this the sesquioctave is 4374, to which 4G08 lias the ratio of the leimma. The sesquioctave also of 4008 is 5184, and of this again, the sesquioctavc i* 5832, to which 0141 has the ratio of the leimma, the sesquioctave of which is 0!M2. And this again is another duple1 [vi/. 3450 and 0912] after the before-mentioned three duplcs [and afterwards another sesquioctave : for 7770 is sesquioctavo to (i.912]:1 for in the third triple, there is also a certain duple. And again, the sesquioctavc of 7770 is 8748, to which 0210 has the ratio of the leimma, and of i)210 the sesquioctave is 10308. And as far as to this, the third triple is extended, taring comprehended in the terms 3450 and 10308, and having two means, the harmonic and the arithmetical, the former of

The double and triple intervals therefore are filled with middles, and with M-squioctaves and leimmas. The whole likewise of this diagram has nine leimmas, and twenty-four sesquioctaves. J;or the intervals are less in number than the terms by one. It also proceeds as far as to a quadruple diapason, and a diapente and tone. Adrastus however, who was a lover of the arts, makes the figure, as we have said, in the form of the letter x; and places the terms in certain triangles. And in the interior triangle, indeed, he places the ratios that are in monadic nmnl>ers [i. c. that consist in the numl>ers within ten] ; but in the trian gle next to this, the sextuple of these numbers, which have two middles according to each duple or triple interval. And in the outermost triangle he places the terms \\hich make the whole of the U-fore-mentioned diagram. What we have said, however, will become manifest from the delineation. But between the double and triple intervals, he inscribes all the above-mentioned numbers, which we have not thought fit to add. being unwilling to introduce a [needless] multitude of terms. For such a disposition of terms, and the insertion of the same numbers twice, is unmethodical. For many of the same media are found between the duple and triple intervals ; since the triple intervals themselves consist of duple terms and sesquialters. What is said by Plato, therefore, has Ixvu elucidated by us. For two media have been di-eov» red between all th«; duple and triple inter vals. And from these media scsquialter and sesquitcrtian ratios having been produced, these an? 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 tiaratrvr licro, it i» nrcrssary lo read i(T.\n<rio>-.

1 The words within the brackets arc supplied from the >crsion of Thomsuus, where Luwerrr it ii to read sesquiocUvuin instead of sfsijuultcrura.

[BOOK

manner, the terras which comprehend the whole diagram will be found to be thirty-four only.'

Since, however, the Pythagoric Timarus says that the terms of the diagram are thirty-six, and yet assumes the same extremes as Plato, viz. 304 and 103G8, in order that these philosophers may not appear to be in any respect discordant with each other, let us show how the other t\vo terms are inserted. These mm there fore [i. e. the Pythagoreans] were willing that there should not only be the ratio of the leimrna in the diagram, but also that of the apotome, which they twice dis covered, both in radical numbers, 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 also we being satisfied with the leimma, have alone employed the above-enumerated terms. For how, since he assumes the diatonic genus, could he make use of the apotome, the sesquioctave not being di\ided in this genus; the apotome being produced when the sesquioctave is divided ? For the part of the sesquioctave which remains after the leimma, is the apotome. Hence, since Plato does not mention the apotome, and it is not possible for it to occur in the diatonic genus, it would IM; ridiculous in MS to endeavour to insert other terms, in order that we may ha\e the apotome, the thirty-four terms being sufficient to the completion of the sesquioctLvea and leimmas. Jt seems also, thai the number 31 is adapted to the diatonic genus, in

' Thii will he evident from the following diagram, which also will be found to contain a quadruple diapason, together with the tliape rite and tone.

Se§q. Sesq. Leimma. Sesq. Sesq. Sesq. Leimma.

The first duple interval.

Sesq. Sesq. Leimma. Srsq. Sesq. Sesq. Leimma.

The second duple interval.

The third duple inter* al.

Sesq. Sesq. Leimma. Sesq. Sesq. I^eimma.

The fourth duple interval.

The third triple interval.

In this diagram it must be observed, that the last term of each interval forms • ie»quioct*ve with the 6r»t term of the interval that i» next in order. The first triple interval likewise begins with the term 384, and ends at the term 1152. The second triple interval begins at 1 152 and ends at 345C. And the third triple interval begins at 34 JO, and ends at J0308.

nooKin.] TIM.EUS OF PLATO.

which alone the sesquioetave ratio is fount]. For it consists of the terms 18 and \0, which are to each other in a sesquioctave ratio. For the sesquialter and sesquitertian ratios, and leimmas, are also in the other genera; hut the sesquioctaves are found in (his alone of the three genera. Hence this ratio of the scsquioctave, very properly produces liy composition the number of the parts; and this heinu the second, is adapted to the second progression of the soul from the first intelligible principles.

If therefore we assume the |es*i term of the third donhle. vi/. 15.T5, and airain the se>quiocta\v of this 1728. and afterwards the sesquioctave of this 11)44, and again the tritone of this 2107, there will he one interval of the extremes. Because however 20 10 has a sesquitertian ratio to l.WG, hut 1044 has to it the ratio of the leimnm.it is necessary that '2107 should makeanapotome to 2040. For an apotome is, as we have before said, that which remains to a tone, after the leimma. In a simi lar manner also, by assuming in the third triple, 4008, which contains the tritone ' C>56\,* and also ass-umin^ G144, which makes a sesquitertian ratio to 4608, but to 6832 has the ratio of the leimma, we shall necessarily have the apotome in the ratio of 0"><>1 to (i 1 44, which are triple of the radical terms that were l;>efore discovered by us in the third double.. For it is evident that the ratio of the apotome is radically in those terms. For 2107, and 2040, are demonstrated to J>e first terms to each other by the theorem of subtraction; first terms bein^ necessarily such as are least. The multitude indeed of the terms descril>ed by Tim;rus, is demonstrated by Philolaus ; but the diagram of Plato proceeds without the ratio of the apotome. And thus much concerning these particulars.

Since however we have l»efore observed, that if of one term two numl>ers are assumed, one of which is the double, but the other tin1 triple of it, the mean which between the duple terms is arithmetical, is between the triple terms harmonic, but the duple term is between the triple terms, an arithmetical mean, we will now concisely elucidate and at the same time demonstrate this theorem. Let then b l»e the double of a, but c the; triple of it, and between a and /;, let the arithmetical mean be d. I say that will happen which is enunciated in the proposition. For since b is the double, but c the triple of a, of such numl>ers as a is two, b will l>e four, and c will be six. Hence, of such as b is four, c will be six. By so much,

' For rptrof here, it is necessary lo rc;i<l rpirorov.

1 According to tin moderns, a tritone i* u dissonant interval, otherwise called a superfluous fourth. It is also a kind of redund:nit third, eon>isting of two tones, and two Jeruitones, one grciter and one less. And the ratio of the tritonii.i ,i- 13 to 32. This however does not accord with the ratio of the tritone given by Froclui, both iit this place, and above. For U>~OS is not to 0501 u32 lo 45, but u 32

therefore, does c exceed b as b exceeds a. Hence b is an arithmetical mean between a and c. Again, because of such as a is two, of such b is four, but the arithmetical mean between them is d; hence d will be three of such numbers, as a is two, and b four.1 But of such as b is four, of such c is six. Of Mich there fore, as a is two, of such d is three, and c is six. I lei.ce d compared to a and to r, will produce an harmonic middle.1 Tor by the same part of the greater it is ex ceeded by the greater, and by the same part of the less exceeds the less. And thus much concerning this particular.

Severus, however, thinks that this diagram should not end in a tone, but in the leiinma, because Plato terminates in this all the discussion concerning the division of the soul. In order, therefore, that it may terminate in the leimma, Severus transfers some of the terms, and makes all of them to be thirty-four. Hut as in the thirty-fourth term, the half of unity occurs, he doubles the terms, anil makes the first part to l>e 708, which is the double of 384. Of this, therefore, he places the sesqnioctave 801, and of this again the sesquioetave 972. To this also he adapts according to the leimma, 1021. But of this he takes the sesquioctave 1152; of this the sesquioctave 1290; and of this again the sesquioctave 1458. But to this he adapts according to the leimma 1Mb', and places the sesquioctave of this, 1728, and of this again the sesquioetave 11)11. To this likewise he adapts according to the ratio of the leimma, '2107. And of this he assumes the sesqui octave 2301; of this the sesquioctave 2GU2 ; and of this again the sesquioctave 2U10. To this also he assumes 3702, which has the ratio of the leimma to it; to this the sesquioctave 3450; a'id to this in a similar manner 3888. To this likewise he adapts as the leiinma 4371; of this lie assumes the sesquioetave 4008; of this the sesquioctave 5181 ; and of this again the sesquiocta\e 5832. To this also he adapts according to the ratio of the leiinma, 0144 ; and of this he assumes the ses quioctave 0912 ; of this the sesquioctave 7770; and of this again the sesqiroetave 8748. To this likewise he adapts as a leimma 9210. But of this he makes the sesquioctave 10308; of this also 11001; and of this, again, he makes the sesqui octave 13122. To this he adapts as a leimma 13824 ; of this also he assumes the sesquioctave 15552; of this the sesquioctave 1741)0; and of this, again, the sesqui As far as to this, therefore, he gives completion to the diagram, making the leimma to be the end; except that in these terms, "there is first the sesquitei tian, after wards the sesquialter, then the sesquitertian, and afterwards the sesquialter ratio.

1 Hence a» 2, 3, 4 are in arithmetical proportion, so likewise *ill their equimultiple, C». :U. tx. * For 2, 3, and 6 are in harmonic proportion, and therefore thtir equimultiples also are in the same proportion. For 6 e\i eeds 3 bj the half of 6, aud 3 eiceedi C l>v the hulf of J.

Ami again the sesqnitertian, afterwards the sesquialter. and then three s in a following order, as is evident from (lie above description.

It happens, therefore, in this diagram, that there is a quadruple diapason, that the diapente occurs once, and tliat the tone is redundant. For three sesrnii;dters, make one diapason and tone. The diagram, however, does not end in atone. but in the leinnna. But this was the tiling proposed to be effected. Severus, there- Ions does not take away the tone, but does not end in it. So that the whole 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 the progression extended as far as to twenty-seven, For ~2 is double druple diapason extends. But of 10, 24 is the sesquialter, and this is the diaprnte, and to this 27 has a tsesquioctave ratio. 80 that the before mentioned symphonies are j>erferted from one part, as far as to twenty-seven. This, therefore, as I lune said, is common to all the diagrams. But they differ from each other in this, that some are in the form of the letter x, but others are in a right line. For of the ancients, Adrastus employs figures in the form of ?., but Severus ri-ht lines, which in my opinion is better. For in the figures which are in the form of the letter x, the same numbers are found twice in different places. But this is discor dant with the things themselves. For there are not two parts of the soul which are the same. But all these numbers are parts of the soul. They difier also in this, that some of the diagrams end in a tone, but others in the leimma. Some also are more perspicuous, though the same numbers are assumed twice, as is the case with those diagrams which distribute the duple and triple ' ratios in the sides of triangles. But others place each nunnVronce in all the intervals, though this causes a more diflicult division of the duple terms, into super-particular and super-partieut ratios. We have thefore premised such things as may contribute to the theory of the psychogonic diagram, to those who survey it mathematically. As we are entering 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 away by argu ments such things as are an impediment to our apprehending the truth respecting it. Let no one, therefore, think that this division is corporeal. For it has been before demonstrated, that the middle nature of the soul is exempt from bodies, and at the

Both Ihc sense of what i» here *uid, and the version of Thomxuj. require the insertion in this place

nl n'li TpixXamnvi.

PROCLUS ON THE [BOOE in.

same time from every partible essence which is distributed about them. Nor must it be supposed that the soul is U-tter indeed than bodies, but that it is divided after the same manner as the terms or boundaries, and intervals by which bodies ' are measured. For things that have interval, are not wholly and through the whole present with themselves, and when divided, are not able to preserve an unconfused union. Hut the soul participating of an impartible allotment, is united to itself, and exhibits all the >ame rh -ments subsisting the same in all its parts. >*or again must this section of the soul, be considered as a division of nunilx-r. For" the soul is indeed number, yet not that which is according to quantity, but that which is essential, sclf-ln-gotten, ha\ing the form of unity, and converted to itself. Nor let the presence of these ratios in all the parts be com pared to spermatic reasons. For these are imperfect, corporeal-formed, and mat.-rial, and entirely fall short of the immaterial and pure essence of the psychi cal reasons. Nor let any one assimilate the before-mentioned parts to the theon-ms of M it-lice, because each theorem pus-esses the whole [science of which it is a theorem). For we do not now consider the knowledge, but the ess. nee of the soul. Nor is it proper to think that the dilli-rcncrs «>f essences, are similar to the distinctions of habit*. |-or the latter are. entirely \aricd in (he natures tliat possess llum, but the form, r are establish* d vtith invariable .sameness in demiur gic boundaries. Ilcisce it i* necessary to biisp. ml the primordial principle of the psychogonie division from the demiurgic cause, and from perfect measures, which eternally pre-exist in real beings ; to \\liich also the Demiurgus looking, divides the soul. For as he duided this universe by intelligible paradigms, thus also he separates the essence of the soul by the most In-antil'til boundaries, assimilating it to the more ancient and primordial causes. The mode therefore of division, J.v nnj.iutenul, intellectual, utidflileil, perfect ire of the cwmc of the suitl, grmrarice of the multitude in it, collective through linnnony into one order, and connective of diviilal parts; at one and the same time being the cause of the iiiiiningled purity of the multitude in the soul, and proilm-ing a comimmion of reasons converging to the

tarne essence.

And the Deiniurnus, indeed, appears to consume the whole by dinding it into parts. For thus also in a certain resjM^ct Tima-us says, '"•that he conxumcd the n-hule from uiiic/i lie cut o//' these parts" This, howe\er, is not the case, but it is necessary to preserve both impartible,1 and that the wholeness remaining imparti-

1 For aiTtjv lien1, it is nrerssary l« rtail aura.

1 For oXXu ImptptoTor lit-re, it ii necessary to read a\X' a^ttpiarov.

ble, the division into multitude should l>c effected. For if we assume one of the>e only, I mean the section into parts, we shall make the soul to be partible alone. The whole therefore is <UxlrihuU<l into parts, and at the xmne time the whole rtmams. Again, (he impartible of the .soul equally participates of tin; impartible and the partible. For it is well said, as we have before observed, by the da-rnoniacal 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. For if this did not remain, that which consists of both would be alone partible. It is evident however, that it is necessary the whole should remain in the gene ration of the parts, if the Demiurgus is an eternally producing cause. But he constituted the soul one whole, prior to the division of it. For he did not obli terate it in producing something else. But he always produces every ihinir, 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 lie 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 same time a whole, and has parts, and is one and multitude. And such is the division of the soul which Tima-us assumes.

The mode, however, of unfolding it, should accord with the ss».ence of the soul, being liberated from visible, but elevating itself to essential and immaterial har mony, and transferring from images to paradigms. For the symphony which flows into the ears, and which consists in .sounds and pulsations, is terv different from that which is \ital and intellectual. No one, therefore, should stop at the mathematical theory, but should excite 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 remotely, and are by no means adapted to the proposed subjects of investigation. But he should survey the assertions by themselves, and consider how they a/Ibrd an indication of the psychical middle, and look to the demiurgic providence as their end. In the first place therefore, if yon are willing thus to survey, since wholeness js triple, one l>eing prior * to parts, another consisting of parts and another l>eing in each of the parts, as we have frequently elsewhere demonstrated ; — this being the case, Plato lias already delivered the wholeness of the soul which is prior to parts. For

1 For roTov here, n ad rpowor.

InMcvd of wpoi THV fttfttf in this place, it it neceuarj lo read wpo r*v /..,.«..

7fi PROCLUS ON THE [BOOK in.

he made it to be one whole prior' to all division into parts, and which as we have said, remains what it is, without being consumed in the production of the parts. For 'to IK> willinjr to dissolve that which is w.-ll harmoni/ed is tin; province of an evil nature. But the dissolution is effected by consuming 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 ofthe parts, rendering it a whole de ntivo, and canning it to l>e complete from all appropriate parts. lint he shortly afier teaches us the wholeness which is in each Of tin: parts, dividing the whole soul into certain circles, and in eaeh ofthe circles inserting all the realms, which he had already made manifest to us in what he had before said. For he had said, that in each of the parts there are three [i. c. sanus diflereiU, ami essence) in the same manner a* in the whole. Every part therefore, as NX ell as the whole, is in a certain respect a triadic whole. Hence it is necessary that the. soul should have three wholenesses, because it animates the turners"*-, which is a whole of v> holes, eaeh of which is a whole according to the wholeness which is in a part. So that the soul animating the universe in a twofold respect, both as it is a whole, and as consisting of total parts, it requires two wholeness, and transcends the things that are animated, having something external to them, so as circularly to cover the universe, us Tima-ns says, as with a veil. 15v the wholeness, therefore, which is prior to parts, the soul entirely rims above the universe, but by the remaining two connects the universe and the parts it contain!*, these also being wholes.

In the next place, it must be observed, that Plato proceeding from the beginning to the end, preserves the monadic and at the same time dyadic nature of the soul. For he reduces the livparxis of it to essence, same, and dillerent, and distributes the number of it according to a twofold division, beginning from out part, into duple and tiiple numbers, lie also surveys the media or middles, in one of them comprehends the other two,1 and according to each of these unfolds twofold ses<|iiialter and sestjuitertiau ratios, and again cuts these into sesquioctaves and leimmas. In what follows likev ise, he divides the one leiiL'th into two, and the one figure of the soul into two periods. And, in short, he no where omits the monadic and at the same time dyadic, and this with the greatest

• And I'ur rput xat-vi ^r^a^tou here, aUo, re.id *po k. X.

1 i.e. In tin' "eiiiuelric miiKlli- «>r |>ii.|iorli.)ii( « Lii ii coenpnlKUils arilliuielical ;tnd liarmotiical iirt>p»rl!oii. !'«>! it" to ;ni) llnce iiiiinl.er> in arilliiiittii.il |>rii|iorli»u, a fourth UumluT I* addtil, so a, t,, pr.Mliu-e i;i.)u.ctiii.il proporlioii, llu" t!.i> proporlion «ill i..iii|.reheu.l bulli lh.it *»liiili i> arithmfliiul. an.l that wliirli i» hur.m.mcal. TLu» if to the U-rni.- 1. 2. a a lourtl. ti-nii iacMt-il MZ. 0, so

proportion.

HOOK in.] TIMJEUS OF PLATO.

propriety. For the monadic alone pertains to intellect, on which account also intellect is impartible. But the dyadic pertains to body, whence in the genera tion of the corporeal-formed nature, Plato began from the dnad, fire and earth, and arranged two other genera of elements between these. The soul, however, heinir a medium In-tween intellect and body, is a monad and at the same time a duad. But the cause1 of this is, that in a certain respect it equally participates of hound and infinity ; jn*t a* intellect indeed, is allied to hound, hut body rather pertains to infinity, on account of its subject matter, and divisibility ad infmitum. And if after this manner, some refer the impartible and the partible to the monad and indefinite duad, they speak conformably to things themselves ; but if as making the soul to IK- number, in no respect differing from monadic nunruVrs, they are very far from asserting that which happens to the essence of the soul. The soul, therefore, is a monad and at the same time a duad, adumbrating by the monadic, intellectual bound, but by the dyadic, infinity ; or by the former, lieing the image, indeed, of the impartible, but by the latter being the paradigm of partible natures. In addition to these things also, it is requisite to suney, how a two-fold work of the Deminrgns is here deli\cred. For he divides the soul into parts, harmoni/es the di\ided parts, and renders them concordant with each other. But in eflecting thc<e things, he energi/es at one and the same time Dionysiacally [i. e. Bacchicallyjand Apolloniarally. For to divide, and produce wholes into parts, and to preside over the distribution of forms, is Dionysiacal ; but to perfect all things harmonically, is Apolloniacal. As the Demiurirus, therefore, comprehends in himself the cause of both these (iods, he both div ides and harmonizes the soul, lor the hebdomad is a number common to both these divinities, since theologists al.so say that Bacchus w;is divided into seven parts :

Into seven parts the Titans cut the boy.

And they refer the heptad to A|>ollo, as containing all symphonies. For the duple diapason first subsists m the monad, duad, and tetrad, of which numbers the hebdomad consist.-.. Hence they rail the (iod Hebdomagetes, or born on the seventh day, and assert that this day is sacred to him :

For on ihis Hay l.atona bore ' the God

\\lio Mi-ars a pnMcn sword.

Just as tin; sixth day 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, but the former from intellectual natures. And it is also imparted from these very divinities [Apollo and Bacchus], in order that by a division into

lor aittor *c here, it is obviously necessary to read air tor it. tor jy>v<ra«.pa yfiparo ilfrr, read g/wiraiopa yeoaro.

7tt 1'KOCLUS ON THE [BOOK in.

seven parts, the soul may have a signature of the Dionysiacal series, and of the fabulous laceration • of Bacchus. For it is necessary that it should participate of the Pionysiacal intellect ; and as Orpheus says, that !>earing the. (lod on its head, it should IK' divided conformably to him. Hut it possesses harmony in thes-e parts, as a symbol of the Apolloniacal order. For in the lacerations of Bacchus, it is Apollo who collects and unites the distributed parts of Bacehus, according to the will of the father [JupiterJ. In these nuiul>ers also, the three middles are com prehended.* The**1 therefore being three, adumbrate not only in the soul but every where, the three daughters of Themis. And the geometric middle, indeed, is the image of liiinomia.1 Hence IMato in the Laws nays, that she adonis polities, and dispose^ them in mi orderly manner, and he likewise celebrate* her as the judg ment of Jupiter, adorning the. univ« ise, and comprehending tin true political science. But the harmonic middle i.s an image o! Dice or Justice, distributing a <>reater ratio to greater, but a less to lesser terms. This liowe\er is the work ofjustice. And the arithmetical middle is an linage of IVaee. ' For i( is ihis, us it it also said in the Laws, which imparts to all things the <<|ii,il aicuidmto quantity, and makes people at peace with people. For the solid analogy | i. e. tintriplicate proportion] prior to these, is sacred to their mother Themis, who com prehend.-, the powers of all of them. 4 And thus much universally concerning these thn-e middles.

These three middles ' however, may \n> said in a way adapted to whathns been before observed, to be the sources of union and connexion to the soul, or in other words, to l>e unions, analogies, and bonds. Hence al>o Tinni-us denominates them bonds. For prior to this, he had said, that the. geometric middle is the most beautiful of bonds, ami that the other middles are contained in this. * Hut fiery bond is a certain union. If therefore the middles are bunds, and bonds are the unions of the tilings that are bound, that which follows is evident. Hence these |>er\ade through all the essence of the soul, 7 and render it one from many

roouic.il proportion. And (lit numtirrs 1 . '2. .). and (i. .in iu gtouu Irical |iii>|iorlioii.

1 tnitr.nl uf rvfoiui here, it it nccra^arv lo rrjd I'.in.^m.

• For triplicate, conni.its of ^coinclrical proporlion, md ^romelrii.il ci>iiUiu> in il»«-lf. n« *t line beforr •liiivtn, llir uritlimrlu al, and ilie li.uini)nic.il jirnporiion ; and tlicnToic Iriplicutf, orsoliil <inulogj, cuiuprrlirnds in itvlf tlif (lircr nuddlfi.

1 Mffforrjrfi \\ omitted in tli«- original.

For tv Tovruii \trie, it is ob\iously necessary to read tv rovry.

' Tbe words ^-»\';i oi/«iai are omitted in iLe original, but evidently ought to b« inserted.

HOOK in.] TIM.i;US OF PLATO. 79

wholes, as tlioy are allotted a power of binding together things of a various nature. A-J however they are three, the geometric middle hinds every tiling that is essential in souls. For essence is one. reason, proceeding through all things, and connect ing lirst, middle, and last natures, just as in the geometric middle, one and the same ratio, pervades perfectly through the three; terms [ofvvhieh the proportion consists]. But 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 degree in more partial natures. And the arithmetical mid die hinds the all-various diversity of the progression of the soul, and is less inherent in things which are greater, hut more in such as are less, according to order. For difference has dominion in more partial, just as same ness has in more total and more excellent natures. And these two middles have something l>y which they communicate with each other, in the same manner as sameness and difference. As essence also is the monad of the latter, so the geo metrical middle is the monad of the former. The geometric middle, therefore, is the union of the essences in all the 34 terms ; the harmonic of the equally numerous samenesses; and the arithmetical, of the differences.1 Hence all these extend through all (he terms, or how could a certain whole he produced from them, unless they were as much as possible united to each other? Kssentiallv indeed, hy the geometric middle, hut in another and another way by the remaining two. On this account also the arithmetical and harmonic middles become the consum mation of the 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 \>ith 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 are essen tially greater and more total, are also more comprehensive in power than such a.s are of an inferior nature. lint vice versa, the arithmetical middle, distributes less ratios to greater terms, but greater ratios to less terms. For difference prevails more in inferior natures, just as sameness on the contrary, has greater authority in superior than in inferior natures. And the geometric middle extends the sarae ratio to all the terms ; imparting by illumination union to first, middle, and last natures, through the presence of essenceto all things.

The Demiurgus therefore imparts three connective unions to the nonl, which Plato denominates middles, as binding together the middle order of wholes.

1 It is here necessary In Mij>|>ly llie words w< t> noifyi/fmij ruttrrpoTifrvr. * For irvfi$<inrt here, it is necessary to read n>i ration.

gO PKOCU7S ON THE [BOOK in.

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, difl'erenre is the mother of numbers, as we learn in the Parmenides. These tlmv, however, viz. essence, sameness, and difference, 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, we say that the soul is a plenitude of reasons, she being more simple than sensibl.-s, hut more composite than intelligible*. Hence Tima-us assumes seven ratios in the soul, vi/.. the ratios of equality, multiplicity, suhmultiplicity, the superpurtieular and superpartient ratios, and the opposites of these, the sutisiiperparticular, and subsuperpartient, but not the ratios which are com pounded from these. For the*e an: adapted to corporeal reasons, since they are composite and partible. The reasons in the soul, however, proceed indeed into multitude and partibility, yet together with multitude, they exhibit simplicity, and the uniform in conjunction with a distribution into parts. Hence they are not allotted an hypostasis in the monad, and the impartible, in the same manner as intellect. For intellect is alone monadic and 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 pn>U.<u,s ' or greater term : for the hifpolo%os, or less term, is without dixision, and is not pre\ented from being unity. But the Miperparticular, is divisible in a twofold respect, uz. according to the prologos and hypologos; but is impartible according to difference.1 And the wiperpartieiit is partible, both according to the prologos and hypolo-os, and ac cording to difference.1 So that the first of these, is divisible in one \\ayonly, the second hilariously, and the third trifuriously. But equality is hnpartibh. The soul therefore constitutes the universe by these ratios ; the corporeal-formed nature indeed, by that which is trilariously partible; the nature of sujH-riicies by

' Thus for m,tance, 32 to 4 is a multiple ratio, which in in lowest terms, is lhatof S to I. But S i> divisible, and 1 accurately i])i-akii.B is not. Prothu, then-fore, .11 what he now SUNS, speaks of multiple ratio when reduced to its lowest terms.

1 Thu, the supcrparlicular ratio of 6 to 4, n in its lowest terms the rati" «.f 3 to:, «nd both 3 and 2 dm,ible. i5ut this ratio according to the dilfcrt-nce of the term,, i, indiv.s.ble; for this differ-

.Iff

• Thus for ii.staiicf.lhe su|M-rparlieut ratio 3 to 5, which is superl.iparlieni. heing in il» lowest ttrms. for this is the case with all superpartieut ratioi, is evidently partible, both according to the prologot and hypvlogoi; and it is also partible according to the difference of the terms. For this dif ference is -'.

BOOK in.] T1M/EUS Ol- PLATO. 81

that which is bifariously partible ; every linear nature, by that which is partible in one way only ; and by the impartible the impartiality which comprehends all things. For there is something impartible in partible natures. These things, therefore, are truly asserted.

It is necessary however, to survey these after another manner; premising, that numbers which are more simple, and nearer to the monad, ought to be conceived as more primary than those which are more composite. For I'lato aNo, having arranged one part prior to all the rest, refers all of them to this, and < nds 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 per se, that the equal is in relative 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 submultiple, and multiple ratio, it governs all the whole series of things, connectedly comprehend ing them, and exhibiting each total form of mundane natures frequently producer! by itself in all mundane beings. Thus, for instance, it produces the solar, and also the lunar form, in divine souls, in demoniacal and human souls, in irrational ani mals, in plants, and in stones themselves, and adonis the most universal genera by the more partial series. And according to the stiperparticular and subsuperparticular 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 ' 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, anrl the whole of this form is in him, yet not alone, but the whole is in him according to one thing, viz. the human form; so that it is present to its participant with the whole, anrl one certain tiling which 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 are parts, and not a part of that one genus. Thus, for instance, a mule participates of the species from which it has a co-mingled generation. Each species, therefore, either participates of one genus according to one, and thus imitates the superparticular ratio which contains the whole, 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

rpii is omitted in the original,

species or forms. Looking also to these things, we may be able to assign the s[>ecific censes 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 many forms, together with that which is common. For there are many tilings of this kind in 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, but with a h-onine face; these haxing an essence mingled from many things. All these ratios therefore, are very properly antecedently comprehended in the soul, as they define all the participations of forms in the unherse. Nor can there be any other ratios of communion besides these, since all things receive a specific distinction according to these.

Acain, therefore, the hebdomad of ratios corresponds to the hebdomad of ports. And the soul is wholly through the whole of itself hchdomatic, in its parts, in its ratios, and in its circles. For if the demiurgic intellect is n monad, but the soul primarily proceeds from intellect, it will have the ratio of the hebdomad to it. For the hebdomad is paternal and motherless. And |>erhaps equality imparts to all the psychical ratios, a communion of the equal, in order that all may commu nicate with all. But 1 1 ie multiple ratio a (lords an indication of the manner in which the ratios that are more single, measure those that are multitudinous, the former wholly proceeding through the whole of the latter ; those that are impartible, mea suring those that are more distributed into parts. The superparticular how ever, and siibsuperparticular ratios, indicate the difference according to which whole ratios do not communicate with whole, but have indeed a partial habi tude, yet are conjoined according to one certain most principal part of themsehes. And the superpurtieiit and siibMiperpartient ratios ailord an indica tion of the last nature, according to which there is a certain partible and mul tiplied communion of the psychical ratios, oil account of diminution and infe riority. For the more elevated of these reasons are united wholly to the whole of each other. Hut those of the middle rank are conjoined, not through the whole of themseUes, but according to the highest part. And those of the third rank, partibly coalesce according to multitudes. 1 say, for instance, essence communi cates with all the ratios, measuring all their progressions: for nothing in them is unessential. But1 sameness, being itself a ^cnus, especially collect*, the summils of them into one communion. And difference particularly measures their divisions and progressions. The communion, therefore, of the psychical ratios, is every where* exhibited. For it is either all-perfect, or alone subsists according to the summits, or according to extensions into multitude.

' For oi^t here, it is nercsiary to read »j It.

1 ln>Uail of wX'fK in this |>l.ue, il is requisite to read xfura^ou.

Farther still, in the next place let us survey, how the seven parts ' are allotted their hypostasis. The first part then, is most intellectual and the summit of the soul, conjoining it to the one itself, and to the hyparxis of the first essence. Hence also it is culled one, as having the form of unity, and the number of it proreeding ' into multitude, is detained by union. It is likewise analogous to the cause 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 account of its stability, and rejoicing in equality and sameness. Hut the onload is in the monads of the second order, on account of diminution, and the pro\idence of the soul which 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 which 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. But the one of the Gods is one alone. And the one 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, ix not simply one, but the phantasm and image of unify. Hence the Elean guest, or stranger, says that every thincorporeal is broken in pieces, as having an adventitious unity, and never ceasing to be divided. Hut thesecond part multiplies the part prior to it, by generative progressions, \\hich the duad indicates, and unfolds all the progressions of essence. Hence it is said to Iw double of the first, as imitating the indefinite duad, and the intelligible infmitv. And the third part again converts all the soul to its principle ; and it is the third of it which is convolved to the principles. This, therefore, is measured by (he first part, as being filled with union from it ; but is conjoined more partially to the t-econd part. And on this account it is said to be triple of the first, but sesquialter of the second ; being half contained indeed by the second, as not having an equal power with it, but perfectly by the first. Hut again, the fourth part, ~»nd besides this the fifth, evince that the soul ]>eculiarly presides over secondary natures. For these parLs are the intellectual causes of the incorporeals « hid, are divided about bodies, a* 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

F*p\o(ttvot it omitted in the original. ' For atporarov litre, I rrarl t rcXoraro*.

the cause of progression and generation, but the fifth, of conversion and per fection. For both are planes ; but one is from the second part, subsisting twice from it, and the other from the third part, thrice proceeding from it.1 And it seems, that the former of these planes, is imitative* of the generative natures which are divi sible about bodies; but that the latter is imitative of intellectual conversions.' Forall knowledgeconvertsthatwhich knowsto tin-thing known; just asevery nature wishes to "•enenite 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 Kohd masses: for these numbers arc solids. And the former of them, indeed, is from the second, but the latter from the third part. Hut IMato in what he says convertin"- the last to the first parts, and the terminations of the soul to its t> ummit,

O

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, Ix'cause the soul is allotted an hypostasis between impai tibles and partibles, she imitates the former through the triad of the terms, but antecedently assumes the latter from the tetrad. Hut the whole of her consists of all the terms, l>ecause the whole of her is the centre of wholes. It is possible also to di\ide these parts according to the duple order, if you assume the summit of the soul, and consider the permanency, progression, and regression4 of it, and also the conversion to it of things proximately posterior to it, and the last subjection of solids, or rather the diminution of the cause of them, according to the duple ratio. For you will find that the whole of this co-ordination pertains to the prolific duad. Hut again the regression of itself to itself, and of the natures proximately posterior to it, and of those that rank in the third degree from it, to the uniform and collective essence of wholes, subsist according to the triple order. The arithmetical there fore and harmonic middles, give completion to these intervals, vt hich are essen tial, and surveyed according to existence itself; some of them as we have said, binding their samenesses, but others their differences.

Farther still \ou may also say, in a way more proximate to the things them selves, that the soul according to one part is united to the natures prior to it, and

1 rory<iM/ru>; IUTC, it i> ui'icss-ir) to read /ii/jijruij.

ntcosary to n-u.l i ..nforni.il.U to tinversion ofTlioiuxiii, •; It rw* to<p*v twHrrpo.p** yt»7""», txcept that herealso for yo i ijru-ij, it is requisite to read ^t^rjnci}.

There is an omission here in tue original, of it t*i<n>x>f»i».

BOOK in.] TIM/EL'S OF PLATO. 05

tliis part is the summit of the soul ; hut according to the duple and triple part, it proceeds from intellect, and returns to it;' and according to the douhle of the douhle, and the triple of the triple, it proceeds from itself, and again returns to itself, and through it>elf as a medium, to the principles of itself. For through being filled from these principles it is prolific * of secondary natures. And -.is indeed, the progression from itself, is suspended from the natures prior to itself, thus also the conversion or regression to itself1 is suspended from the regression of the beings that are prior to it. Hut 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 be unfolded to the view, the end In-inij 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, sesquialter and sesquitertian ra tios, and also sesquioctaves, become apparent. What else, therefore, does he intend to indicate by these things, than the more partial dill'erence of the psychical ratios? And the sesquialter ratios indeed present us with an image of partible communion, but according to the first of the parts. The sesquitertian ratios, of partible communion according to the middle terms. And the sesquioctaves of this communion, according to the last terms. Hence also, the middles or pro portions are conjoined to each other, according to the sesquioctave ratio. For as being surveyed according to opposite genera, they have the smallest communion; but they are appropriately conjoined to both extremes.

Tiimrus also adds, that all the sesquitertiau ratios are filled by the interval of the sesquioctave, in conjunction with the leimma ; indicating that the terminations of all these ratios, end in more partial hypostases, in consequence of the soul com prehending the causes of the last and perfectly partible essences in the world, and pre-establishing in itself, the principles of the order and harmony of them, according to the demiurgic will. Tine 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, diapentc and tone, is consonant to these things. For since

According to the version of Thomacus, there is an omission Jicre in the original, of the words fara ic ri)v lir\aaiav tat Tfnx\affiav, OKO rnv rev rpotiai, KOI jrpot avror tiriorptt^t. iiidrrd the sens* require! this addition.

For powfAot in this place, it is necessary to read yon/jot.

The word* ovrwi ij m raw-i)* tvitrrpofti, which arc omitted io the original, ought to be inserted, conformably to the venion of Tbomcus.

80 PKOCLUS ON THK [BOOK nr.

there is harmony in tlie world, and also in intellect anrl in soul, on which account Tiriiiviis says, that the soul participates of harmony, and is harmony, — hence the world participates of harmony decadieally, lint the soul tetradically, and liannonv pre-exists in intellect monadic-ally. And as the monad is the cause of the tetrad, but the tetrad of the decad, thus also, the intellectual harmony, is the supplier of the psychical, and the psychical of sensible, harmony. Hence Tim u.1 us 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 seusihle world. Since however, Jive ' figures and live centres in the universe, give completion to the whole, the harmony diapente also, impart* to the world the symphony which is in its parts. Since, likewise, the universe is divided into nine parts, the sescjuioctave produces the communion of the soul with the world. And here you mav see that the soul comprehends tin* world, and makes it to IK- a whole, according to cause, » as one, as consisting of four, and also of five parts, and as divided into nine parts, harmoni/ing and causally comprehending the whole of it. Tor the monad, the tetrad, the pentad, and the cnncad, ' procure for us the whole number, according to which all the parts of the world are divided. Hence the ancients assert that the .Muses and Apollo Musagetes, preside over the universe; the lat'er supplying the one union of all its harmony ; but the former connecting the divided progression of this harmony, and rendering their number concordant with the eight Syrens mentioned in the Republic. Thus therefore, in the middle of the monad and the ennead, the universe is adorned tetradically and pentadically ; tetradically indeed, according to the four ideas of animals, which the para digm comprehends; but pentadicallv, according to the live figures, through which the Demiurgus distributed all things, himself, as Tima-us says, introducing the filth idea, and arranging this harmonically in the universe.

Again therefore from the Ix-ginnm;;, we mav sav, that the Demiurgus bavin"

twofold powers, the one being eflective of sameness, as we learn in the 1'armenides, but the other, of dilli-reiice ; he both divides and binds the .soul. He is also the final cause of these, in order that the soul may become the middle of wholes, being similarly united and divided, two things existing prior to it, divine natures as unities, and beings as things united ; and two also being posterior to

' For niiru IHTC n-atl *trrt . Tht-M- livifi^uri-, arc the (i»e regular Ladies, \i/. llif dodecahedron, the pvr.iini I, I lit- <>< l.iht clion, llui< ovilii-ilrmi, .in. I I Inc ulic. Itut llic |i\o i-riilre* arc tlic nortlirrii,

wff>it\(t, »ui t,\<,»' k.ir' diritu- »»<€i, which ure Mauling in ihc cii.uijl.

1 1'or <tai hrre, read oxui.

nooiciii.J TLNf/KUS OF PLATO. X7

it, vi/. those which are dnided in conjunction with otliers.' and those which are in every respect partible, or if you are willing prior to tlie former, the one itself, hut posterior to the latter, matter itself. [Hut the efficient causes of these divisions and bonds, are mine and <//'// ire/;/, which are the i>eculiarities of the demiurgic

D

order. And the paradigmatic causes are the sections and bonds of the father. For he* lir>t cuts, and hinds with ine/lable honds. Tlif.sc things also, tire obscurely indicate,! In/ theorists when they speak of the Salunrian sections and bonds icith icliich the timber of the nnirerse is said to surround hi in.se If, and which arc mentioned by Socrates in tlie Cialylus. Hut the formal causes of the divisions indeed, are the numbers. For according to these the parts are distinguished. But of the bonds, the middles, and the ratios which ^i\e completion to these, are the formal causes. For it is impossible to survey concauses which have the relation of matter, in souls which are incorporeal.]' These things l>eing premised, it is evident that the Demiurirus ener^i/ini; with twofold powers, viz. with such as are of a dividing, and such as are of a binding nature, he divides the Informed essence of the soul, and the threefold mixture, the whole remaining that which it is, by the primordial causes of all di\ ision, and makes the w hole of it to consist of seven parts, and seven members, comprehended in intellectual boundaries. For since tjie Demiurgus constituted the soul as the medium between an impartible essence, and that essence which is divisible about bodies; but the impartible essence is triple, abiding, pro ceeding, and returning; — ho pre-established the similitude of this in three parts. And he adumbrated indeed, the permanency* of this essenceby the first part; but the progression of it by the second ; on which account, perhaps, it is said to be double of the first part. For every thin;; which proceeds, has permanency pro-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, has proceeded and been permanent.

Since, however, the soid produces the essence posterior to itself, it contains the total4 essences of it in itself; the whole of the incorporeal essence indeed, but which is inseparable from bodies, according to the fourth and fifth part ; but the

' The words firr' a\\v» are omitted in the original, but ought to be inserted conformably to the version ofThomirun.

1 For tturuv hrrc, rend tttuot. The Chaldean Oracles also say that the Demiurgus glitters with intellectual sections.

J All this part within the brackets, is omitted in the version of Thoiuacus, with whom such omissions ar<; not unfrnjucnt.

4 For yovifinv here, it is necessary to read fionfior. 1 Instead of oX»n here, rcid oAoi.

8ft PROCLUS ON THE [BOOK ui.

whole of the corporeal essence, according to the solid numt>ers, viz. the sixth and seventh part. Or [it may IM- said] that the soul being M-lf-stihsistent, and selfenergetic, produces itself and converts itself to its principle, according to the square numbers ; but all the partible, essence posterior to itself according to the cubes. These seven parts therefore, being divided as we have said, into three and four, the one ratio of geometric analogy, binds them essentially; but the harmonic middle, binds them according to sameness; and the arithmetical according to difference. These parts however are inserted between the geometric middle, and are said to give completion to the double and triple intervals ;' because all sameness and all difference, are. uniformly comprehended by essence, and the harmony which subsists according to it. Hut from these middles, the multitude of ses(|iiialter and sesquitertian ratios, and sesqmoctaves, becomes apparent ; this multitude indeed, being of a binding and connecting nature, in the same manner as the middles, but more partially. For these indeed, are certain ratios; but each of the middles consists of many ratios, which are either the same or different. As analogy therefore, or proportion, is more comprehensive than ratio, thus also the above-mentioned middles, afford a greater cause to the soul, of conned, dly con taining the multitude which is in it, since they intellectually pervade1 through the •whole of it. Hence the sesquialter, and sesquiteitian ratios, nr» eeit.tiu more partial bonds, and are comprehended in the middles; not accord ug to different habitudes of them with reference to the extremes; for 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 sesquialter indeed, constringing the harmony of the ratios, through the five centres; but the sesquitertian exhibiting their power, through the four elements which are every where ; and rendering all things intelligible and allied to each other; and the sesquioctaves co-hannonizing the division into fl and H. Hence, as the world consists of eight parts, and also of nine, the ancients, at one time establish eight Syrens, and at another nine Mus.-s, as presiding over the universe, since the harmony of the whole of things proceeds from these. The sesquiterlian there fore, anil sesquialter ratios, are more total than the sesquioctaves, becarse they are the suppliers of a more perfect symphonv, and antecedently comprehend in less numbers, the harmonious section of the world. Here therefore, the divisions are separated from each other in their participants; but in the incorporeal reasons

For kiotovaa* faere, read tttifovva*.

in.] TIMdiUS OF PLATO. y<,

of the soul, the more total contain the more partial. Since, however, thesesquiortaves are the causes of the most partial symphony, that which i* posterior to them is not undeservedly said to be impelled into the last order of the universe. Not that even this is dissonant to the whole itself, since it compels the partial rfllu.vions from each of the elements, into the place under the earth. For as the elements exist in many places, in the heavens, and in the sublunary region, this leimma collects the last dregs of them there, and conjoins them to wholes; so that both together may give completion to the w hole harmony of the universe. In short, therefore, the soul is the cause ' of all the harmony in the centres, and in the. elements of the universe. Hence also we say, that the harmony of it is entirely intellectual and essential, causally preceding sensible harmony. And Tim;rus wishing to indicate this through images,* employs harmonic ratios, and pre-supposes in the soul some causes more comprehensive than others, and which subsist prior to every form of the soul and to all its knowledge. Hence I think it is not proper to discuss any thing of this kind, so as to explain [in a merely mathematical way] either the parts, or the ratios, or the analogies; but 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 sesquioctaves and leimmas in the sesquitertian and sesquialter ratios ; these 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. But again adducing the text from the beginning, let us endeavour to discuss it more clearly.

" He 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."

W e have before observed, that it is not proper to understand what is here said by Plato, mathematically, but physically, or philosophically. For the essence of the soul, does not consist of mathematical numbers and ratios, but all these numbers and ratios, adumbrate its truly' existing essence, and the demiurgic and vivific divisions in it. But of what things the mathematical ratios are images,

' The words rj \,v^rj nina tart, arc omitted in the original. 1 For fieo-wc here, it is necessary to read ru-nrwr. 1 Instead of ovrwi in this place, it is requisite to read orrwt. * For eurorwi here, it it neoessary to read «««ort«.

Tim. Plat. VOL. II. M

yU 1'KOCLUS ON TIlli [BOOK HI.

and how they develope the essence of the HOid of the universe, it is not easy for those to assign, who do not look, to the conceptions of Plato. Hut this is munif.-st from the discord of the interpreter* ; and the opposition of the modem to the more ancient expositor*, evinces the dillicully of this theory. For some of them think lit to refer 1o the woven spheres, the first seven terms, to whirh we have as sumed as analogous the numbers that exhibit the whole diagram. 1ml others refer them to the distances of tl.e spheres from the centre of the eat ill, ill which place they arrange the monad. Others again, refer them to (he motions of the spheres. [Others, to the magnitudes of the stars. And others adapt them to the velocities of the celestial orbs.]' Hut others, refer them to other such like expla nations. Their interpretations however, are attended with many difficulties, and among the rest with this, that they are discordant with the observations of recent astronomers, and to the demonstrations given by them. To which also may be. added, that Plato no where defines, either the magnitude, or the distance, or the swiftness, or the motion of the stars; but admitting that one star is greater than another, lie does not add how much, and aftt-r what manner, it is greater. And that the thing proposed by him to be discussed in this part, is psychogony, and not cosmogony. For though it is requisite to effect the same things, in a certain respect, in the soul, and in the world ; yet it is proper first l to survey the powers in the soul itself, and the reasons of the things which are effected external to it. Hut their explanation of the terms or numbers given by Plato, is especially contrary to them. For in the terms, that which has the fifth order, is greater than the sixth, as for instance, !) 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.

Afterthc.se, there is another triU- of interpreters, who give a more important explanation of these particulars. For Amelins not adopting the opinion, — which he says was that of Plotinus, was delivered by him, in his unwritten or oral con ferences, and has Ix-en siilliciently confuted by those posterior to him,*— endea vours to explain these terms after another manner. For sine*' the soul is compre hensive of all mundane natures, as for instance of Cods, da-mons, and men; he savs, that in one way it comprehends according to the monad, every mundane

1 The words within the brackets are wauling in the original, and are inserted from the version of Lennicus Thomacui.

For wi.-rrpov here, read *f*jTtpov.

1 For ««.TII£G» here, it is necessary to read otrnfof.

The beginning of this sentence a wanting in the original, but is supplied from the version of Tliomxus.

u'.ouiii.] TIM /BUS OF PLATO. 01

genus of Gods; nor must we \vonder, if the soul should I>o said to be compre hensive of Gods. This opinion, therefore, some one of those posterior to Amelius refer to him. For God is multifariously predicated, since not only tin; superessential and intellect are called Gods, hut likewise divine souls, and di\ine bodies. He 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 (la'iiioniacal ^enus. For since daemons are suspended from the Gods, and preside over us, this soul, according to the duad, excites the providence of them ; but perfects, according to the triad, the conversion of them to the Gods. 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 twofold, being divided into the Ix-tter and the worse. And by the ennead indeed, it adorns the more excellent, but by the tetrad arranges the subordinate life. Justly, by the octad and the number twenty-seven, it proceeds to every thin^, and as far as to the last of things, and perfects tame animals by the odd, but savage animals by the even numlMT. For it adorns each thing by appropriate powers ; subordinate natures, every where by even numbers, but more venerable and powerful natures, and which in a greater degree are allied to the Gods, by odd numlnTs.

Porphyry, however, after a certain admirable manner, (though these things have been before related) evinces by many arguments, that the soul is harmonized, and that it (ills the whole world with harmony. But he infers this from the soul being a multitude. Bring however a multitude, it is either without arrangement, or is harmonized. But it is true to assert the latter of it, and not the former. For being the fabrication of intellect, how can it be inordinate, and nnharmonized ? lie also infers it from this, that the soul conducts every thing in the world by harmonic reasons, and refers the generation of animals, and the one co-ordination of them, to the universe, \\hat, however, these reasons an-, which are sc< n to subsist in the very hypostasis of the soul, he neither teaches, nor thinks them deserving of attention ; but says that the essence of the soul possesses in 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 essence should !«• one, but likewise that it should !>c multitudinous. But if multitudinous it must either be innumerable, or numerable. It is impossible, however, that it ' should be innumerable. For an innumerable multitude is inordinate. It is therefore numerable. Uut if numerable, it either consists of nnharmoni/ed or of harmonized parts. It is however impossible that it should consist of unhar-

04 IMIOCLL'S ON THE [BOOK m.

monized parts : for it has not any thing of this kind naturally. It therefore entire ly consists of harmonized parts; but 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 : for this is venerable, abundant, and grand. Hence, the soul is entirely harmonized conformably to this ; so that its essence will consist of parts harmonized according to the diatonic genus. These things, however, being true, nothing prevents the harmonic ratios from being at the same time images of certain divine things; just as the body of this soul is indeed spherical,' yet through its sphericity, is said to be an imitation of intellect, and these things accord with each other. And thus far 1'orpliNry, who, in what he here says, affords us an occasion of collecting something true concerning the soul.

But the divine lamblichus celebrates these numbers with all his power, as ex hibiting certain admirable peculiarities. And he calls indeed the monad, the caii-e of sameness and union ; theduad, the supplier of progression and separation ; and the triad, the leader of the iv^n -ssion of the thin-s that have proceeded. lie also savs, that the tetrad is truly all-harmonic, containing all ratios in itself, and unfolding in itself the second orderly distribution of things; and that the ennead is effective of true perfection and similitude, being perfect from perfect numbers, and participating of the nature of sameness. But he calls the o^doad, the rinse of universal progression, and of pervading through all things. Lastly, he says, that the number twenty-seven is ef fective of the regression of the last of things to the first, in order that on each .vide of the tetrad, there may be permanency, progression, and regression, there primarily, but here secondarily. For the ennead has an alliance to the monad, being rt lira' one (;v nt,v c^a-a); but the ogdoad to the duad, being the cube of it; and the number twenty-seven, to the triad, through a similar cause. Through the former numbers therefore, the soul imparts to more simple natures, permanencies', progressions, and regressions, but through the latter it imparts these to more com posite natures. But the tetrad being the middle, because indeed, it is a square, has jM-rmanency ; but because it is evenly-even, has progression ; and because it is filled with all ratios from the monad, has regression. These, however, are symbols of divine and arcane, things.

After this explanation, which is thus admirable, the philosopher Theodora*, proceeding in a certain path peculiar to himself, says, that the soul is the third principle after the one principle of all things, one soid being fontal, another uni versal, and another the soul of this universe. He also says, that the lir>t of these is indivisible, 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

and is fontal, subsists between tlie impartible and 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. But the second, and which is universal soul, 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 stud is that which is fabricated through right lines and circles. For in 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 uni\ersal soul. Re ferring likewise these terms to the division of the unhersal soul, he thinks it necessary that celestial natures should be produced by this soul from the duple, but sublunary natures from the triple order. For he distributes appropriate num bers to each of the elements, to earth indeed 7, to lire 11, to water i), and to air 1.3. For the geometrical. proportion, which is 1, 2, 4 [and the sum of the termsof which is 7] pertain* to cartli ; perhaps indeed on account of the name ; and j>erhaps also, because as earth contains the remaining elements, so the geometric comprehends the oilier middles. But the arithmetical proportion which pertains to water, is -2. 3. 4; through 2 communicating with earth, and because likewise, it is especially friendly to multitude, and consists of an element which is the most multitudinous of all others, vi/.. the icosaedron. And the harmonical proportion, which pertains to air, is 3. 4. (» ; because this communicates with the arithmetical, according to two of its terms 3 and 4, which are the greater in the former, but the less terms in the latter, proportion. Since, however, the harmonic middle is two fold, consisting either in the duple ratio of the extremes, or in the triple ratio; for Plato assumes it as the middle of either duple or triple terms; — hence, making the extremes to be 3 and (}, according to the double of the extremes, [i. e. accord ing to a duple ratio] he obtains the peculiar element of the air, viz. the octaedron, which has G according to the angles, but 4 according to the base of the two pyra mids, and 3 according to the superficies of the octaedron, which is trigonic. But according to the other harmonic middle, which is '2. 3. (5, he obtains the ele ment of tire; liccause these according to the two terms 3 and (» communicate with the terms prior to them [3. 4. 6], which are there the extremes, but are here the

greater terms ; and moreover, because the element of fire has 0 sides, but twice the tetrad, in its angles and sujR'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 in the above-mentioned numbers, from which they are pro 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 greater than the other, which is also the case with the extremes, as is evident in earth and water, and in fire and air,1 as is evident in the given terms. Again, he attributes the number 15 to celestial natures; the monad indeed, to the circle of same, but the double hebdomad to the circle of difli rent, 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, however, which are mathematically asserted, bring with them a certain not inelegant theory. Uut how they are assimilated to the things which are now discussed, and how they may l>e 1'jthagorically interpreted, is not at all noticed by Theodorus, in such a way as to be able to satisfy him who does not negligently attend to what Plato says. All the>e particulars are indeed ele gantly invented, but he refers the analysis of the Platonic diagram to monadic numl>ers, not looking to the ratios resulting from them, so as to assume every thing, viz. the middles, the oesquialter and sesquitertian ratios, the sesquioctaves and leiminas ; it being by no means possible to discover these in the first num bers, which he employs in the above-mentioned di.strihutions, into the elements and the heavens.

After these, therefore, let us survey another mode of discussion, 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 In-fore. He says then, that each of these things may be considered in a twofold respeet, in the whole soul of the universe as one, according to union, and in the many ratios, and in the multitude contained in it, according to division. For the soul is both one and multitude, one reason, and the numl>er of all-various forms, and imitatesthe demiurgic whole ness, and the separation of the powers of the father. In the first place, therefore, we must understand what it is according to the whole of itself, abiding, and pro-

dle terra 3 i» greater than the middle term v>, and llu> is also the case ioth«- mini her* 3. 4. <>, and 2. 3. (i, the former of which pertain U air, and the latter to fire. In the extreme* *l»o, the extreme C it greater than 1, and the extreme 3, than •«,'.

ceeding in itself, and returning; to itself, and also providentially attending in one way to the immaterial and pure forms of mundane natures, hut in another to all bodies, and the partihle essence. Understanding this likewise, we must say, that it abides according to the one 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 jierfective accedi-s to beings from this. But being all-jierfect, and established* in intelligibles, and abiding eternally in intellect, it also providentially attends to secondary natures. And in one way indeed, it providentially inspects the natures that are proximately suspended from it, but in another, solid masses themselves. It like wise attends to each of these in a two-fold respect. For the natures which proxi mately participate of it proceed from, and return to it; proceeding indeed, ac cording to the prolific power of the fourth part, hut 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 first part, this numlier Ix-ing dyadic and solid, and at one and the same time prolific, and capable of proceeding to all things; but they return according to the nnmlier 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, and 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; localise the soul itself also proceeds, and returns. And proceeding indeed, it produces the first receptacles of itself, and that which is primarily invested with figure. Producing it also, it imparts interval to it and bulk. But 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; effecting the progression of it according to the even » number, but the regression according to the odd number, and both these cubically, lie-cause it is the generation and regression of solids. The progression therefore, and regression are triple ; the first being unfigured, the second accom panied with figure primarily, and the ' third secondarily ; hut ail these as in numbers.

In the next place, we must pursue the theory, conformably to the multitude which is in the soul, and Hay that the ratios in it are comprehensive of ratios.

1 For cfi/fpfj^iryifK litre, rrad cn^pv/urrijr.

For aftruut in this place, read nnnarwi.

It i* Mcctsary here to supply the words wpvrw, «r 4e.

And some of them indeed, are divided in it, after the manner of wholes, but 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 ; hut the generic, are those which are found in the duple, or triple terms ; and the nj>ecific, are tho>e which are under these.* Tor each of them has a multifarious subsistence. .But the partial ratios are those of the sesquioctaves and leimmas, into which, as parts, all the sesquialter and sesquitertian ratios are di vided. We must also say, that the soul contains tht one union of the ratios, through the essential monad ; but the division of the ratios, through the progression of the. duad ; and the comprehension of them, ' through the multiple terms. For these are comprehensive of the .super-particular ratios, and have ;ui essence more total than these ratios; just as tinsuper-particulars comprehend the sesquioctaves and leimmas ; the former having the relation of species, but the latter being arranged in the order of parts. For to make the geometrical proportion alone comprehensive of the other two middles, in the first place, causes the whole essence of the soul to be as it were demiurgic geometry. For elsewhere, Plato calls this analogy the judgment of Jupiter. In the next place.it shows that these two mid dles, when surveyed with the geometric middle, and comprehended in it, dispose wholes in an orderly manner according to justice; but that when separated from it, they ure the causes of confusion and injustice. For a distribution of the equal to things unequal, is entirely unjust ; as is aKo, the conjunction of contraries to each other, without a certain geometrical equality. Hence the harmonic middle is in want of the geometric analogy, in order that it may bring together contraries elegantly, just as Plato did, in harmoni/ing lire and earth, through the two

elements [of air and water]. The arithmetical middle likewise, eiier^i/ing together with this, possesses rectitude in its operations. For thus the unequal in unequal things is equal.4 Distributing therefore equals to unequal*, it preserves the 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.

1 For f*tpi here, it is obviously necessary to read ^rpvt-.

i. e. They are the lupologi, which have been before explained.

1 IWtweeu (''m and roVVairXdaiuc In rr in (lie original, it is neccssarv to insert, conformably to the version of Thomarus, the words rr/» ^><i?ot rpooiou, ij Ir ruv Xuyunrrpio^t) ria, t. \.

arithmetic proportion, the difference is uruquid between the terms 2 and 3, and the teniu 3 and <>, and also between the terms 1 and ?, and 3 and (i, but the ratio It equal ; and therefore, by the union of the arithmetic with the geometric middle, the unequal in unequal number* is equalized.

Through the first part indeed, the one cause of wholes ; through the duple pro gression, the bi formed principles after the one ; through the even and odd num bers, the 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 tho 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 terres trial and ultimate1 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 bo among the last of things, which is of itself irrational, and as it were the leimma 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. 1st 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 tin; 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, and receives this figure from the artist; but that being a form, it is the plenitude of forms ; so that the indefmiteness and the matter, which are said by the more recent interpreters to be 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

1 For aa\rt here, it it necessary to read wwu.

Instead of ^Ooj-iwr in this place, as \tpaai*r i%j»sl before it, I conceive it to be obviously necessary

to read (>r\nrvr.

' Instead of >)?« here, it is neces>urv to read i^tj.

Tim. Plat. VOL. II. N

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? For the double is entirely formed by the duad, and is inferior to the hyparxia which is charac terized by unity. It also proceeds into multitude, being 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. Having 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. For the perfective and convertive power, is conjoined to both, vi/. to the prolific and to the one-making cause. And if it be requisite to speak concisely, as life pro ceeds from being, but intellect is conjoined to life, and to being, thus also the progression of the soul, is from the prolific cause, but its regression is to both causes; in a sesquialter manner indeed to the cause which is [immediately] above it; but triply to the cause which is beyond this. For it is lit that the convertive or regressive form .should pursue the whole [of that to which it returns] and diminish division, which the sesquialter imparts. For the double being vanquished through the whole of itself by the duad, the sesquialter is indeed analogous to it, but diminishes the ratio of subjection.1

Farther still, it is evident that the triple exhibits the third interval in that which returns from the abiding principle. To which may lie added, that the triad being the first number, and primarily a whole, having a beginning, middle and end, is assimilated to the monad, which comprehends all multitude unically. Through this therefore, Plato shows, that the .subject of the soul consisting of three wholes, is again triple. For he 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 the 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

1 Thus 2 to 1 is a «1u|>le. and 3 lo 2 is a s^quialter ralio. But the latter is analogous to the former : for 2 : 1 : : 3 : "- The sesqublter Lowever diminishes tb« ratio of subjection. For '2 contains 1 twice, but 3 contains C only once and one Lalf of '2 besides.

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 relation1 of a monad, but they imitating its* progressions and regressions. For the soul prior to them, proceeds indeed dyadically, but 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 which returns, is made as it were that which 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 u 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 abovementioned 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 therefore, and the fifth parts, the soul comprehends the reasons of all its first participants. And it contains indeed, the progression of them through the fourth part, but their regression through the fifth.4 [Hence Plato refers the fourth part to the second, but the fifth 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 word Xoyoi/.

1 For HITCH in this place, it is requisite to read nvriji.

1 That which proceeds is separated doubly from that which abides : for the duple ratio 2 to 1, or ' is doubly separated from J. Hut that which is converted, or returns, is separated from the abiding principle by half. For ] differs from 1 by I. So that what proceeds, anduNoih.il which returns, are here to be considered according to habitude, i. c. according to their proximity and alliance, the former to unity immediately, but the latter to unity through 2 as a medium. The words, Tt)v frr tx-ivrfMtfifr 6ia rij< »-fji»rri/t, are omitted in the original.

1 The. words -within the brackets are supplied from the version of Thomatus.

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 numbers, and the order of the progression, are adapted to the soul. For the beginning from the monad, gives to the ROU! 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. Each 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. l?nt again, these remaining as wholes, the third' of the terms are divided into that which proceeds, and that which returns, and are referred to the terms proximately placed above them.6 And again, the fourth7 of the terms, are referred to the monad; because of the seven terms, the monad imitates that which abides; but the middle terms having the form of the duad," imitate that which proceeds ; and the last terms, that which returns. For both the last terms are triadic. For 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 triple9 of it in the third, and the qua druple of it in the fourth terras; conformably to which also it fabricates wholes according to each form of prondnice. 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 wholes.

" But after these things, lie; tilled the double and triple intervals, still cutting oil' parts from thence [i. e. from the whole1, and placed them between the intervals."

Theologivts say, that in the Demiurgus there are dividing and connecting "

1 For ao/ionut here, it is necessary to read ovpat/iuv. 1 Instead of fttaat in this place, it is requisite to read taat.

> The Pythagoreans calkd a cube harmony, b<-cau»« it has 8 angles, 12 §ide», or bounding lines, and () superficies; aucl 6, 8, 1-2 are in harmonic proportion.

For KToi.fi/jfKtivt here, read vr€f>*ttfAtvovi.

7 i. e. S and '27, and these being cubes, are images of stability.

<) as well as 4 may be said to have the form of the duad, in consequence of being a square numbtr or the itcond power.

B For cirirXtivy here, it is necessary to read rpiw\ovv.

10 Instead of rvtracruus in this place, it is ncccsiary to read OVXKTUCM.

powers, and that through tlio former, lie separates his kingdom from that of hi* fatlier, but through the latter, suspends the whole of his fabrication from the pater nal monad. They likewise eall energies of this kind, sections and bonds. According to these powers therefore, the Demiurgns now separating the essence of the soul in demiurgic bonds, is said to cut off parts from its wholeness, and again to bind the parts with certain bonds through the middles, through which also, he makes that which is divided, to l>c 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. Let 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. That there is also a certain dignity in it of first, middle, and last forms, he evinces by adding the word still. For in those things, in which we see the same form more obscure, in these we employ the word,?////; 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 by it that which we have mentioned. For by how much the more inwardly we proceed, and investigate the media of media, by so much the more shall we meet with more partial forms. For comprehended are more par tial than comprehending natures; and the. latter are more divine than the former. The world likewise imitating this, has indeed about generation a divine body, but 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, as 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 be observed in the first place, that the two middles are

The word £ia<rri)pcm is omitted in the teitof Proclus.

lu the text of Proclus also the following word* are wanting, njr i' t»j» fttv car* api0/j«r rrtptx****'t iff ie «nrrr«Mn|r.

,0? PROCLUS ON THE [»OOK in.

said by Plato to 1* comprehended in the geometric middle; and afterwards, that lie places the harmonic prior to the arithmetical middle, as being superior to it. For though !he arithmetical middle has tiie spontaneous, and the simple, and an alliance to sameness ; for equality is a certain sameness ; and hence I'lato shows that in 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 re« -Tinls 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, but the latter, about the relative quantity ; ' for the third, or the fourth part, is the peculiarity of relative quantity ; — though all this be the case, yet the harmonic, as being nearer to the geometric, is very properly 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 the greater circles indeed, greater powers and motions, but to the less, less powers. For the comprehending are moved swifter 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 other, is equally inherent in all the elements in generation, according to arithmeti cal equality ; which also imparts to more attenuated natures, greater and swifter motions, but slower and less motions to such as consist of larger parts.

" But as sesquialtcr, sesquitcrtian, and scsquioctave intervals were pro duced from those bonds in the former intervals, he filled with the interval of the sesquioctave, all the scsquitertian parts."

That from the above-mentioned two middles, the harmonica! and the arithmetical bonds beim; produced in the intervals of the double and triple terms, the sesquitertian and sesquialter ratios appearing in those middles, are cut by the interval of the •sesquioctave, is evident from what has been said, and will also be manifest, if you direet your attention to the terms 0, «, 1'J, and 18.1 For in these, the double and

1 In the original »r/Wor»jt, which denotes relalive, just as wooorqt denotes aluolute, quantity. * For 8 to lv», which is diapente, or sesquialler, is compounded of 8 to {>, which is a tone; and 6 to 8, winch is fesquitrrtiaii, or tliafessaroo.

»OOK MI.] TI>LKUS OF PLATO.

triple consist of sesquiterlian and sesquialter ratios. But how will those things accord with what has been before said ? Wo reply they must l>c assumed con sequently to them. For as the two middles divide the universe into two parts, so the sesquitertian and sesquialter ratios constitute a more partial order of things. For these ratios adorn things which exist as wholes, and yet are parts of parts. Each of them therefore is a whole according to the prolo^os, but a part according to the hypologos, and a part of a part, according to the transcen dency of the one with reference to the other. And since in each of the spheres there are divine and demoniacal, 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 ; but the demoniacal 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 mon» partial, not Ix'ing able to receive all the peculiarities of them; hut the more partial of da>moniacal natures, at different times participate of a different peculiarity, and not always of the same characteristics; — hence, the soid partibly contains the ratios of these. And it contains the multiple indeed according to the participation of the whole; but the superparticular, uccordin" to one part only, and that the most principal ; and the superpartient accordin" to a communion which is both multitudinous and partible of the participants with the things participated. Hence, through these, the elements and the celestial spheres are adorned ; participating indeed of the third wholeness, but at the same time being parts of the two sections of the universe; since every wholeness has also parts in conjunction with itself. DiU'erent peculiarities therefore pertain to a different sphere, ' and a different number proceeds with a different element. The sesquioctave ratio also giving completion to the sesquitertian and sesquialter ratios, generates these plenitudes of the total parts, and coharmoni/.es them with their proper wholenesses. You see therefore, that as in the mathematics, the geome tric middle comprehends the remaining two middles, but they comprehend the sesquitertian and sesquialter ratios, and these the sosquioctaves, — after the same manner also, the soul according to the wholeness 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 ; but according to numbers adapted to these parts, it fills them with appropriate forms and parts.

We may also speak as follows : This universe has indeed whole spheres; and

1 For oXXi) ffatpa here, it i* DCCCJWJ to read oXXiji

J04 PROCLUS ON THE [BOOK in.

has likewise divine, daemoniacal 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. For by its very essence [it contains all these, and the ratios which comprehend them ;'] just as lire, being calefactive by its very ex istence, is primarily hot. It contains therefore, the diatessaron harmony, through which it harmonizes the essences divisible about bodies of each of the spheres, and of the divine, demoniacal, 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; but da-moniacal follow di\ine animals, and psychical, such as are da'inoniacal ; and conformably to nature, secondary are always coadapted to primary essences. Hence the diatessaron harmony is in each of the spheres. And the ratios indeed of each sphere to the divine animals contained in it, and of these to da-moniacal animals, will be truly sesquioctaves, possessing a perfect interval ; being at one and the same time 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 to equality. And always se condary corporeal essences are su>peiided from such as are primary, participating of them, and of the corporeal reason which they contain.1 But this the part manifests which is said to be the eighth of the thing participated. That however which remains, is the ratio of psychical to demoniacal animals, which has the relation of the leimma, is superpartient, and is adapted to thirteen parts. For tlieaehave not one life, since they ascend and descend, and partibly and anoma lously enjoy the natures prior to them. And since the number twelve is ascribed to the [mundane] (Jods, and to the natures sujwrior to us, thirteen is adapted to those that do not rank in the number of the Cods. If also of psychical animals themselves, sonic pertain to undcjilcd 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 diapente1 likewise will be in each of the spheres. And heroic souls indeed will preserve towards the.- demoniacal, the sesquioctave ratio, through the undefiled form of life; but the souls of the multitude will have towards them the ratio of the leimma. 80 that in each of the spheres, there will be sesquitertian, sesquialter, and sesquioctave ratios.

1 The words within the brackets are wanting in the original, but are supplied from the version of

Thom.i us.

Instead of row iv avry iii this place, it is obviously necessary fo read, row tv avrots.

1 Tor in each of the spheres there will be divine, demoniacal, beroical, and gregarioiu souli, tnd appropriate bodies.

OOOK in.] TIM.ECS OF PLATO. I,).",

Or r.ithcr, it may he said, that tin? universe is divided quadniply, according to the four ideas of its paradigm, but that in each of the four parts, there are all animals, the di\ine, the demoniacal, the hcroical, and those of human souls, all which are harmonically co-arranged with each other, and with reference to their proper wholeness, \vliether it be the heavens, the air, the water, or the earth, the wholeness producing the diapente ; hut without this it may be said there is the diatessaron, in the four species of animals, n.; Plato himself divides— \u. into the universe, and the all-various forms of animals. Hence, through these things

o o

Plato delivers to us ratios comprehensive of ratios, and perfect according to one harmony ; with which ratios being replete, the soul fills this visible v.orld, render ing all things eflablc and familiar with each other.

" Leaving a part of each of them. And then "gain, the interval of this part being assumed, a comparison is from thence obtained of number

What this leimma is, what ratio it possesses, and how, being adapted to con cord, it becomes harmonious when co-arranged with the other ratios, is evident through the mathematics. lint there is a thing of this kind in the universe, as iu a whole ; the ratio of the leimma being in the last of the animals comprehended in it, independently of (he before-mentioned demonstration, according to the quadruple section of the whole. For from each of the spheres certain elllnxions, and mingled dregs of the elements proceed 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. For since theologists 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 thing which appears to be 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? I low, likewise, could it govern the universe, or conduct all things conformably to intellect, unless it arranges that which is dis orderly, and co-harmonizes the last of things, with the one life of the world ? But if also in the Demiurgns, the causes of these pre-exist, as Orpheus says,

The distant realms of Tartarus obscure, Earth's utmost ends, Ins holy feet secure. Tim. Plat. VOL. II. O

PROCIAJS ON THU [BOOK HI,

why should it be wonderful, that the whole soul jwssessing all such things appropriately in itself, as a divine intellect possesses demiurgically, should ante cedently contain the cause of the last parts of the world, and of that which is as it were, the sediment of wholes ? For the soul comprehends the invisible prior to the visible and sensible world. What the leimma is therefore, is through these things evident. Hence also the leimma, is both quadruple and single. And it is necessary that the soul should comprehend the reason of both, according to which the leimma subsists rjuadruply, and singly ; since it is requisite that thus should contribute to the universe, and to each of its parts.

If also you direct your attention to the numbers of the terms, you will perceive that these preserve a certain admirable analogy. The progression, therefore, into a hundred binaries, manifests an all-perfect diminution and separation from cause, rorintliesoul.it comprehends that which is most partial, and in the universe, that which is last, and most material. JJut the four and the five in the tens, suspend that which is last, and most material, from first natures, and co-arrange them with their principles. For the tetrad is allotted a demiurgic, and world-producing quality. B.it the pentad recals every thing which has pro ceeded, to powers which have more of the nature of iht one. Again the triad and hexad in the units, impart perfection to these, through convcr^on. But if also the ratio of '2411 to I.'J is snperpartient,1 neither will this number be dissonant to the universe. For after the all-perfect progression of seiisibles, and a diminution as far as to the earth, which is said to Inthe twelfth part of the world, all that is under it, will be the thirteenth part of the whole. And the representations of the elements, which proceed into the subterranean place, will be adapted to this number. That which is most material in the universe therefore, proceeds to the utmost extent, is adorned as it proceeds, and returns when adorned. In each part likewise, of the unherse, there are the last diminished genera of perjM-tual natures, to which the number twelve is ascribed; and with great propriety, they have habitude, and communion with each oilier, according to the thirteenth ratio, since the numl>er twelve was dedicated by the ancients to the [mundane] Cods, and to the genera that are always su>]>ended from them. All these therefore, the soul unically comprehends in the ratio of the leimma. In addition to these tilings likewise, the ennead of the units, which three and six procure for us, indicates the end of tho psychical ratios. For l>egin,iing from the monad, they proceed to the enriead, and from monads to decads [i. e. from units to tens], and from these to hundreds. For all the progression of the soul is

1 For M3 contains 13,rigli|ccn «iiiu», with a rcniaimltT off).

HOOK in.] TIM.EUS OF PLATO. 107

triadic, and likewise, its evolution into light from the demiurgic canse, l>otli according to essence, and according to harmony, as we have before observed. And thus we have shown what it is which the leimma manifests in the soul.

The whole psychogonic diagram however, has 31, or 3(j terms. And on this account, the nuinlxT 36 is adapted to the soul, as being generated from the hexad proceeding into itself; the hexad being ascril>ed by the ancients to the soul, because it is the first evenly-odd niunlxT, just as the soul i* the medium between impartible and partible natures,1 to the former of which the odd number is allied, but to the latter, the even ; and also, because it is circular, in the same manner us the pentad.' The pentad however, is the image of the intellectual circle, as being masculine, but the hwad of the psychical circle, at being feminine. If al>o you direct your attention to 34, this numlxT too, will be adapted to the soul ; fcince 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 called1 the sacred decad. But the tetrad has for its side the duad, 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 sesquioctave, viz. from 10 and 18, it will happen, that as the sesquioctave is especially adapted to the soul, so also is this second sesquioctave. 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 genus, according to which the whole soul is harmonized. But l>eing a.ssumed as the second, it will accord with the order of the soul, in which the genera of being, 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 diapcnte once, and ends in one tone, it will 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 which also, heaven is one world, concordant with itself celestially, and the earth has all things terrestrially, and

' For the e»r nly-odd number is a medium between the odd and the. even number. * For rwrcii here, it is obviously necessary to read wivrai. 1 Instead of cXuovvi here, it ia necessary to re*d

wtf PKOCLUS ON THE

in a similar manner each of the elements between these. Since, however, the world is not only quadripartite, but has five figures, possessing ;i fifth idea together with the four, the soul very pro|>erly contains in itself, after the quadruple diapason, the symphony diapente ; the remaining section being that of tlie hea vens into t-iijht spheres, and of the whole woild into nine, over the former of which the Syrens preside, mentioned in the Republic, and over the latter the whole of the Muses, under whom the Syrens subset. Again therefore, a tone consentanroush closes the whole diagram; and it is not possible to devise any other divisions than these which are delivered to us by Plato, I mean, the division into four, into live, into eight, and into nine parts, some of w Inch are mentioned in this Dialogue, and some in the Republic. Very properly therefore, is the whole psy- ( ho'Mmie diagram composed of all the above-mentioned particulars, I mean, a

tone, the dia|H.-ntc, and the quadruple diapason, in order that you may see these throughout the whole world, as having the power of the whole diagram. All likewise anassumed according to all the divisions made by Plato of mundane natures, which are triple, vi/. acconling to ideas, according to figures, and according to the spheres.

All the other sesquialter and sesquioctave ratios therefore, were the bonds of more partial orders, comprehended either in the live parts of the universe, or in the divisions of it into right and nine; as, lor instance, in the division of it into (iods damous, souls, natures, and bodies. And of (iods, into those that preside over different parts of the world. For in each part of it, there are different orders ofCuxU; those of the second rank being analogous to those that are prior to them. And in a similar manner \vilh respect to da-mons, some are of this, but others of that series. The like also takes place, in souls and natures "'ul bodies. Hut (he diapente symphony, and the sesqiiioctave ratio, are not in vain assumed after the quadruple diapason, but hecau>e they are comprehensive and connective in common, of wholes. I hay, for instance, that the ratio of the ninth to the eighth sphere, comprehends and connects as one ratio, all the parts at once that are arranged according to a quintuple di\ MOII, and all that are divided into eight and nine. Hut the Icimmas of all the seM|in!. i liaii ratios are either the ultimate, and very partible diminutions, according to each portion of tinquadripartite ihsirilmtion, or they are the common gifls of all the.se ratio*, into the last place of the universe; through which < iod>, daemons, partial souls and natures, proceed into that region, and accord vvilh each other, confoimabU to the •illiniale and perfectly partible sNiuphony, Mich as we say siiperpaitient ratios possess. Hence Plain descending to this adds, that the Deinmrgiis dividing the mixture, had now con sumed the whole of it. For neither Cod, nor nature, docs any thing in vain.

ROOK in.] TIM.EUS OF PLATO. 10<>

Tin* Demiurgus therefore did not constitute a mixture of parts either exceeding or deficient, but produced it such as was sullicicnt to the wholeness itself of the soul. For the whole which is from parts, is neither metre nor less than its proper parts, but entirely derives its completion from appropriate parts. Hence the whole of that which is mingled, consists of harmonic ratios, and all this harmony is, in short, the essential paradigm of the harmony of the nnherse, accor ding to all the divisions in the world. Moreover, the whole numUer of the essen tial monads of the soul is 10 }1M7,' proceeding according to all the orders of numlwrs. Decadically, indeed, in order thai the soul may become mundane : for the derad is the numl>er of the world. Jiut pentadically, in order that it may be converted to itself: for the pentad is self-convertive. Enncadically, in order that it may not alone * contain the universe monadically, but also as proceeding to the last of things from the monad. But tetradically, as collecting the quadri partite division into one. And hebdomieally, as converting all things to the monad, to which the hebdomad is alone referred, being motherless and virile. And in the soul of the world indeed, the above number subsists totally ; in divine souls, as having their energies directed to that ' soul, it subsists both totally and partially ; in daemons, as energizing still more partially, it exists vice versa, partial ly and totally ; and in human souls, alone partially, and alone jjnosticallv. For thus all forms subsist in these souls, such for instance as the form of man, of daMiion and of CJod ; in order that through these they may know, that all things subsist in more excellent natures productively, and at the same time gnostieallv. This mixture therefore, is alone the mixture of the whole soul, and it subsists after the same manner in each divine soul, and similarly in da-moniacal souls, each of which has intellect placed above ils proper essence, a peculiar ve hicle, and a life distributed about this. If, however, in partial souls, it In.' requisite to assume the peculiarity of each, it is a medium between the impartible which i.s 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 investigate it, when we come to explain what is said by Plato concerning the generation of partial souls.

1 InslC.I'l of n-nrniTaffi Trtt<i,trt in tin-, |)lacc, it li rojui-ite to read, tvvfanc.vrnttt rrnnafXH^irtt.

1 It ii necessary lirro to siijiplv fivrnr.

1 For tpftt ctfiinr in (hi* place, read rpnj ft-nirjr.

It appears to me llut after rvnirrift ifi-^ fr« Xa/jflartic in llic original in tliia place, the words fir<rrr »«ri are wanting ; and that immediately after, instead of ro rt vxtp avrai a/^uirror, «ai TO fitr' avrni firptvror, we »kould read rnv re vwrp uvrcu afirpivrov, cat rov fitr' avrai

1MIOCLUS ON THE [BOOK in.

" Having, therefore, cut all this doublecomposition according to length, so as to produce two from one, he adapted middle to middle, each to the other, IIH it were in the form of the letter X."

In tins firnt place, it in requisite to show mathematically of whnt kind thw figure of the soul is, and thus, afterwards, introduce the theory of the tilings; in order that being led in a becoming manner by the phantasy, we may render ourselves adapted to the scientific apprehension of what is Maid. All the numbers there fore, must !*• conceived to be dcsciibed in one rule, as those who are skilled in music are accustomed to do. And l<-t the rule have the numlwrs according to the whole of its depth, and be divided according to its length. All the ratios therefore, will l>e in each of the sections. Tor if the division was made according tobreadth.it would be entirely necessary that some of the numbers should be taken here, hut others there. Since however, the section is according to length, but all the numljers are in all the length, there will be the same iiumlx-rs in each ot the parts. For it is evident, that it is not the same thin-;, to divide the length, and to divide according to the length ; since the latter sig.iili«-s, that the section proceeds through the whole length, but the former, that the length is divided.' Let the rule, therefore, be thus di\ided according to length,' and let the two lengths Ixapplied to each other in the points vthich bisect the lengths, yet not so as to he at right angles: for neither will the circles IK- at right angles, ly-t the two lengths likewise he so incunated, that they may again be conjoined at the extremities. Two circles then-fore, will be formed, of which one will l>e in terior, but the other exterior, and they will l>e oblique to each other. One of these likewise, is called the circle of the same, but the other, the circle of 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 l>e applied to each other at right angles, but like

1 In tli* original of tlm place there i> notliin; more llian n* no ynp c^W, »n ov ravrov TO (tiftot. 1 he. rest of the sentence in the translation is added from the version of Ttioinaeus. • Thin for imtance, let the numbers be disposed according to depth as follow* :

Then the line* drawn longitudinals will rqnestnt the division of the rule according l« length.

BOOK in.] Tl.NLEUS OF PLATO. HI

the letter X as Plato says, so as to cause the angles to l>e equal only at the summit, but those on each side, and the successive angles, to be unequal. For the equi noctial rirrle 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, 1^-t us refer what is said by Plato, to the psychical essence. And, in the first place, we must observe, 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 discn te quantity. In the soul however, both these concur, viz. union, and separ ation. For it is a monad and number, one reason, one multitude, and 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. Arid by ascending still higher than these, we 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 would not be continuous ; nor alone a geometrical essence ; for it would not 1x3 divided. IJut it must Ix' 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, tlie harmonica! essentially. For the multitude in it is harmonized, and it comprehends in sameness, both absolute and relative quantity. But so far as it is the geomotrical, it contains the spherical essence. For the circles in it are both immovoable 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. But the self-motive, is at one and the same time moved and immoveable. For it moves itself. But to move, or be the cause of motion, pertains 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, ami the essential monads in it, as we have before shown. IJut it comprehends the harmonic science, according to the ration of numlicrs ; and the spheric science, according to its twofold circulations. la reality ulso, it is the essential, self-motive, intellectual, and united bond of the mathematics, comprehending all things unaccompanied with figure, and with nndffiled purity. Hence it comprehends figures uufiguredly, things separated, unitedly, and without interval things accompanied with interval. For thetto pertain to the essence of lire soul. And it is necessary to Hiirvey all things in it after this manner.

112 IMKK'LUS ON THE [BOOKIM.

Moreover, this likewise ought to be assumed from what 1ms been said, that nil secondary natures, are analogous to those that are prior to them, and that every Mhere, the une precedes multitude. For as the theory of the hyparxis of the soul commenced from its essence, and that of its harmony from the one part, thus idso the doctrine concerning its figure, places the one length prior to the t\\o. And as sameness and difference are from essence, so the triple and duple ratio are from the monad, but from the one length, the circle of (Insame, and the circle of the ui/fcrent. As likewise, the 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. And all things are indeed every where, on account of the psychical life, being as it were of one colour, and of similar parts. The same however, and the triple, Mib>ist in a greater degree in the circle of the same, but the different, and the duple, iu the circle of the different. All the ratios likewise, are e\ery where, but alter a different manner in first and secondary natures; in the former indeed, intellectually, totally, and unitedly; but in the latter, doxastically, distributive!), and partially. And thus much concerning

Concerning this section however, and the two lengths and circles, it is worth while to consider, what they nm.st be said to be. For the divine lamblichus soars on high, and solicitously investigates invisible natures, vi/. the one soul, and the two souls that proceed from it. For of every order an imparticipable monad is the leader, prior to the thing*, participated, and there is a number appropriate to and connascent with imparticipahles. The duad also is from unity, in the same manner as in the Clods themselves. Tiuueus therefore, he says, ha\ ing through the psychogony fabricated 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 tin: demiurgic division, which proceeds in samene>s and |x-rfectioii, generating the same things according to second numl>ers. But the. division according to length, exhibits to us the progression supernally proceeding from the Demiurgus. Through tin se how ever, two souls are generated, alter the one soul, each of which has the same ratios, are conjoined to, and arc in each other, and are divided from each other. And they likewise preserve an unmingled purity, together with union with each other. For they are united to their own centres, and this is the adaptation of middle to middle. But since also, these souls are intellectual, and participate of a divine intellect, the Demiurgus prior to the generation of the uni\er>e, 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

HOOK in .j TIM/EUS OF PLATO, m

the duad of souls, in the intellectual duad, which transcends them essentially. [And thus far tho divine lumblichus.j

We therefore admit, that all this 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, thenis (lie monad, afterwards the duad, and afterwards the heptad. For in the universe then? is one soul, which is that of the universe. But after this. I here are two souls which divide the heaven into the circulation of the same' and the circulation of the different. And after these, there are. seven souls, which distribute in an orderly manner the planetary sphere*. 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 after, having spoken concerning all the divisions of the soul, says, " Hut iclien all the composition of the soul icas produced conformably to the intention of its composing artificer, after this he fashioned within it the \iholc of a corporealformed nature." In which words he denominates the scud one, and this as no other than the soul of the universe. For it is this soul which comprehends the whole of a corporeal-formed nature. Hence the demiurgic divisions, and the two-fold lines and circle.*, must he assumed in this * soul ; for in so doing we shall not l»e in want of arguments. Since therefore, it is the collector of all immoveahle and iiller-molivo natures, of imparlihlcs and parlihles, of paradigms and tljc last imam's, and of tnily-e\i>tin^ beings, and such as are not truly beings, the nature /if it i> very properly two-told, partly pertaining to more excellent, and partly to subordinate beings. Because however, these are entirely separated from each other, tlie\ require after a certain manner two1 media. And in corporeal natures indeed, the two conjoining media are separated from each oilier; but in incorpo real natures it is one Informed essence, which binds together the extremes ; one part of which being conjoined to intelligible*, is intellectual, scientific, shilling with divine wisdom, anagocjic, and comprehending the causes of things; but the, other part hem;; proximate to partible natures, is elleetive of difference, comes into contact with sensible.**, recurs to the providential inspection of secondary natures, i> artificial, and comprehends such other things as are allied to those. All the ratios however, are in each of these. For in this, the essence of the soul diliers from the intellectual essence. For the latter indeed, is uniform, and antecc-

1 For cjvrci' licrr, it is necessary to read rni/r&i'.

Instead ol rir' niroi'f in lliis J)lacr, it 19 rojuiiitc In read r T' tivrtjt,

Tint. rial. VOL. II. T

TIM/EUS OF PLATO. [BOOK in.

Hently comprehends all forms monadically ; but the former is dyadic, and con tains the same reasons, dianoctically and doxastically ; in one way indeed, in the circle of the same, but in another in the circle of the different. [And thus the soul imitates its cause.] ' 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 the universe, but a duad, with reference to intellect. For in short division itself and multiplication derive, their subsistence from this Goddess [Hliea]. The vivific principle therefore, is the cause of progression, multitude, and multiplication. Hence some philosophers, assimilating to the Gods things which are deri\ed from them, think tit to arrange intellects accordin^- to the masculine, hut souls according to the feminine genus of the Gods.

O

For intellect is indivisible, and of the form of the odd number; but soul is divisible and biformed. And the former is analogous to paternal, but the latter to prolific causes. And the one is allied to bound, but the other to infinity. If likewise, I should IK- asked ho\v the soul is one, and how it is biformed, I should say, that it is one indeed, 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-fold lives, viz. the life which is eomeited to tir>t natures, and the life which providentially attends to secondary natures. 1 should also say, that according to the essen tial it has <.ne life : for self-motion is the essence of the soul, Jlut according to same and different, I should distinguish its two-fold lives.

Why however, did the Deminrgu* first constitute the soul rectilinearly, but afterwards circularly, and after what manner is a right line adapted to the esseiu e. of the soid ! To this we reply, that it is requisite to conceive the soul as analo gous to a right line. For as a ri-^ht line proceeds without cu.-.ature, and defi nitely from this to that point ; for there is only one right line between two points ; and as it is infinite in its own nature, so likewise the soul is generated an infinite power. Intellect also, like an indivisible point, is the leader of the soul, compre hending it indivisibly, and antecedently containing in an impartible manner the whole of its essence. For the impartible is allied to intellect ; but that which is primarily partible to soul. Hut a point and a line are things of this kind. Hence, a right line is very properly ascribed to the soul, and afterwards a circle, which we say, artsimple lines. But a point is ascribed to intellect. For from thence

1 The words within llie hrarkels die wanting in llie original; hut it ii|>pear> to me lli.it th«y ought to l* m-.rtol, though they were likewise wanting in the MS. of Thoma-us. In llic original therefore after the words o.VXui N «i ry Ourrpnv, I couceite there is an omission of ».ui OITU-J »> vf^l pipiiTai rt]f tai/riji airiuv. But the fontal cause of the soul ii Rhea.

i KIII.] TIMJEUS OF PLATO. 115

,is from a certain adytum, the reason of the soul presents itself to the view, unfold ing the impartihility of intellect, and announcing its occult and ineffable union. Intellect itself however, is lirmlv established in itself, understandin"- all I infrs

with a traiujuil energy ; l>eiii£ a point and a centre as with reference to the soul. For if the soul is a circle, intellect is the centre, or1 the power of the cir cle. Hut if the soul is a rijjlit line, intellect is a point, comprehending without interval that which has interval, imparlibly that which is partible, and rentrically * the circular form. Intellect itself however, is a circle, as with reference to the nature of Mr istmi/, alioul \\hich ' it on all sides converges, through a de-sin* of the diic, and of contact with it.

Farther still, after another manner also we may say, that a line is adapted to the soul. For intellect indeed, though some one should ^ive to it motion, yet it has this energy intransitive. For it surveys at once the. whole of the intelligible, having an eternal life, and cnersizinj; about the same things, in the same nature, and according to the same. But soul possesses a transitive energy. For at diffe rent times, it applies itself to dillerent forms. And this j«» true even of the soul of the universe. For, as I'lato savs in the IMia-drus, it is the peculiarity of soul to eneru,i/e through time, lint every transitive! motion is -,i line. For it has -c/icinr and :,//////(/•, and the rectilinear, and one tiling for the be^innin^, and another for the end. So that in this re<peel we refer a line to the psychical lift'. .N'^aiii. tinimuiovt able cause is motive of self-motive natures; for these pro\iinaieK participateof it ; but the self-moving cause is motive of alter-motive natures. Since therefore, the soul provides for aller-motive natures, beiui; essentially prior to tin in, and as living from itself, transcends all things that have an adventi tious hi'.-, conformably to tbis, it also has the linear form in its providential ener gies ; bein^ motive, and constitutive of niter-motive natures ; ju*» as a line is the <listance of one tiling from another, and an egression or departure from itself. In Miiat is said therefore, about the mixture of the soul, and also in what is said con cern in i; numbers and middl'-s I'iato unfolds the bein^ itself of the soul, and shows liow it is one and many, what progressions il has, and \vhat regressions both to superior natures, and to itself; how it produces and converts things pos terior to itself; and how it fills with ratio*, and binds together the whole world, iiut in what he says concerning the riyht lineand circles, he delivers to us the vital and intellectual peculiarity of the soul, and indicates how it participates of

lur.te.td of ir»Xrn.)i iii lliis pl.icr.it i> obviously necessary to rc;i(l lorpirwi.

' () \oyni licrc appear* lo l>c s(i|«crl1ii<ni5, as is alsor^t rv<> r'ini in the next line. For the original i«, •wrpi r/r o Xoyoi Tra>rn\"0(r oirrtvti roflj» rev trot, tai r>7» rov (voi, »~ai rij« irpoi ro er ff»ra^i;i.

lltf PROCLUS ON TI1K [BOOK nt

the life in intellect, and how it is converted to itself, so fur as it in self-vital and self-moved. For the right line manifests the progression oftlie psychical life from more excellent natures ; l>ut 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 twofold, the one being dianoetic, hut the oilier doxastic, two lines present themselves, and are l>ent into two circles.

In short therefore, the essence of the soul, being a whole and consisting of parts, is harmonized number. Hut its lite is rectilinear, and is uniform and In formed. .And Ms intellect is dianoetic and doxastic. For there are in it Iwin^, life, and intellect. Or rather prior to tingnostic, perceiving that the vital powers are in themselves at one and the same time transitive, and self-motive, we must, say, that the right line adumbrates the transitive, hut the circle, the self-motive nature of these powers. For they aiv moved from themselves to themselves. Hence Tima-ns delivering to us in \v hat is hensaid, the vital motion by itself alone, assumes the rectilinear, and the circular motion, but in what follows unfolds the gnostic motions of the circles; the soul now becoming self-motive, inconsequence ofthe whole of it moving itself. If therefore, we now admit that the right lines are lives, and these essential; on \\hich account also, the Deminrgns made the composition oftlie soul itself to be rectilinear, as possessing life by its very exist ence; — if we admit this, then we mu--t say, that the circle manifests what the qua lity is of the form of this life, \i/. that it is self-moved, beginning from, and rcturnin<r to itself: and that it is not like the life, of irrational natures, tending to

externals as it were in a riiiht line, as never being able to convene to itself, and as having an appetite directed to other things placed externally to itself. For the self-motive nature is moved from itself to itself, >ee> itself, and is present with itself. Hence also, such a form of life as this is circular. For in a circle, the same thing is the end and the beginniiiir, in the same manner as in that which is converted to, begins from, and ends in itself. The right line therefore and the circle ofthe soul, are without interval ; the former beinii the image of life [simply ', but the latter of life convertive to itself, and not absolutely of all lite. For both these may be surveyed in souls; the ri.uht line indeed, according to the transi tions of appetites; but the circle according to a circumduction from the same things to the same. And this Socrates knowing, savs in the Pha-drns, that souls are carried round in a circle, revolving under intelligibles as ohjecLs of desire, ln-ing at different times happily affected by diflerent things, and returning from the same objects to the same. "Why therefore, should we any longer fear those skilful Peripatetics, who ask us, what kind of line Plato here assumes ? Is it a,

LOOK in.] TIM. EL'S (>r PLATO

physical line? But this would he absurd : for this is the end of bodies. Is it then a mathematical line? But this is not self-motive, and is not essence. Plato how ever says,1 that the soul is an essence, and is separate from bodies. We say therefore, that they in vain make tin se inr|iiiries. For lonp; before this, \\c havenot ceased asserting that this lino is essential. And prior to us Xenocrates calls a line of this kind indivisible. For it would be ridiculous in any one to think that there is an indivisible magnitude. It is evident however, that Xenocrates thought it requisite to call the essential reason of a line an indivisible * line. But Plato, for the sake of concealment, employed mathematical names, rr.s -ceils of the truth «f things, in the same manner as thcofagists employed fuhlcs, ami the Pythagoreans symbols. For it is possible in images to survey paradigms, and through the former to pass to the latter. Against such men however, as these Peripatetics, who are contentious, no arguments are sufficient. But let us return to the words of Plato, and direct our attention to each of them.

Since therefore, the soul is one, is dnided according to its parts, and is both one and many, Plato denominates it (his, as heiri'4 one, hut till, as being multitude, and coi»j:r,\ifif)n, as both ; which iilso shows that the essence of it differs both from things dixTele, and things continuous. For these are without communion ' with o.ich other, Hut the soul is one, and at the same lime multitude, and is discrete, and continued. Sine*- however the psychical reasons are Informed ; for the soul is of an ambiguous nature, (^Mv/Troaoj) anil /ni.i tiro faces, co>ifonnabl>f to its paratli^m, so that it intellectually perceives the impartible essence through the circle of ///c finite, but contains and connects the partible essence, through the circle ai the different ; — hence Plato calls it double. But 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, he delivers it to us divided according to length. For this duision alone, preserves every where the same ratios. But the scission itself exhibits demiurgic section, which is appropriate to the Pemiurgus. For the duad is seated by him, and is refulgent with intellectual sections, as some one of the (iods says.* Moreover, the words " middle to middle " indicate perhaps, that the division and contact of things intangible, are adapted to the psychical middle: for they subsist in a middle way. For in intellect also there is division, liecause there is difference, but it subsists primarily, and as it were occultly, and indivisibly. In sensible* likewise there is division, but according to an ultimate distribution in-

1 For tyaaiv lirrc, I rr:i<l i^itv.

The word arofiof i» omiilcil in i lie original.

1 For «u-i» ijra lirrr, it is necessary to read a^oifoftfrai

This is asserted in ouc of the Chaldcau oraclet.

1MIOCLUS ON THE BOOK m.J

to parts. Hence also the union in these is obscure and evanescent. But in the soul both have a middle subsistence, in a way adapted to it. And if indeed Plato had spoken concerning intellect and soul, he would have said, that the Demiurgus 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 v.iy> that the Demiurgns applied middle to middle. Peihaps too, he says this, bccau>e the con tact of the soul is pro|»erly of a middle nature. For the last part oftlic dianoetie. and the summit of the doxa>tic pouer, form the media of all the p>ychic;d com position. But (hoc are conjoined to each other, and conformably to then-, one union is produced of the-e two lives. For in every order of heing>, the bases of first are united to the Mimmit> of secondary natme<. The figure X however, pro duced by this application, has a great allinity to the universe, and also to the soul. And as 1'orplnini relitlei, u character (>J this kind, r/'r. X, surrounded b>i a circle,1 /v i/1//// tlit F.^ii])tians a .M/i/il/ul of 'the mundane ton!. For perhaps it signifies, through the right lines indeed, the biformed progre>-«ion of the soul, but through the cir cle its uniform life, and regiv»ioii according to an intellectual circle. \\emust not however conceive, that Plato thought a di\ine essence could be discovered through these things I 'or the truth of real beings cannot, a> >ome fancy, be known from characters, positions, and \ocal emissions. But these are jilter an other manner svmbols of di\ ine nature-. Fur n* a certain motion, s<> likewixe a certain figure and colour, are symbols of this kind, as the initiator* into mysteries say. For diflerent i'haraj'ters and also diflerent signatures are adapted to different (lods; just as the present character is adapt* d to the j-oul. For the complication of the rijjht lines indicates the union ol a biformed life. For a right line it-elf al<o, is a symbol of a life which flous from on hi:Ji. In order houever, that \\e may not, omitting the things themse!\e*, be too busily employed about the theory of the character, Plato add> "ax it it ere," indicating that this i> a>Niimed as a \eil, and for the sake of concealment, thus endeavouring to invest \\ith figure the unfigured nature of the soul.

" Afterwards he bc-nt them into a circle, connecting them both with tliemselves, rind with each other, in sucli a manner that their extremities might be combined in one, directly opposite to the point of their mutual intersection/'

That \v hat i> said by Plato manifests through right lines the progression of ' lu^tt-aJ of ii/kXoi in tliis place, it is requisite to read ii'iXf-.

the soul, and its providential attention to alter-motive 7iature*, is I think evident from what has l>een already observed. And I also think it is proper to deliver the inflection into a eirele analogous to these things. For sinee regressions are in continuitv vtith progressions, recalling [to the principle] tilings which have proceeded from it, hence Plato says, that the right lines wen- In-nt into circles. And sinee also, the \\(;\\ nature of the soul is intellectual, and apocatastatie, and evolves intelligible multitude, hence it is restored to the same tiling again. liecause likewise, it moves alter-motive natures, the soul being converted to, and moving itself. . arc. mlinu' to all these particulars, circulation j)ertains to it. For the progression of it is in continuity \Mtli its regression ; since it is not imperfect. And the motion of alter-motive natures is suspended from the self-motive life. As the one of these also, is not sub\< rted, but perfected by the other, after the same manner the composition of die right lines is not destroyed through the in flection into circles, but the former remaining, the circles are generated. For all things subsist at once in the soul, so that as the continuous is simultaneous with tindiscrete, thus also tiie circular \\ilh the rectilinear. For it is necessary that tinn.J. l and the circular should remain, just as the impartible and the partible sub sist ti'^'-ther in the soul. For the Pemmrgus makes eternally, so that the things which are generated by him, are entirely perpetual. Hence the rii;ht and the circular line are simultaneous in the soul, whatever each of them may be.

What therefore are the twofold circles, and how are they in the highest decree adapted to the soul ? If then the essence of the soul proceeding: from intellect, was such as to be entirely different from the intellectual peculiarity, the circular form would not be adapted to it. lint since it is intellectual according to par ticipation, and an evolved and Informed intellect, on account of its intellectual nature.it is a circle nnfigured, without magnitude, and self-motive ; but on ac count of its dyadic ' nature, it is a twofold circle. For its progression al«o, in the same manner as its regression, is twofold, and its reason is twofold ; so that its intellectual participation is twofold according to its lives. Since however, these lives are conjoined according to their first progression, but in proceeding are divided from each other, but after the progression are again converted to their principles, hence they are again conjoined according to the peculiarity itself of regression ; the first adaptation of the lines manifesting permanency ; but their separation from each other by division, their progression ; and their inflection,* \\w\tregrwion again to the name thing. For the more divine life which subsists

' for (tiH-iibiKov \\ctt, it i» olmoinlv Morc»sary to read bvuluor. dcnlU wauling.

PROCLl'S ON THE [BOOK in.

according to regression, conjoins the end of itself with the beginning ; and the more subordinate life converts the progression of itself to that which abides. Hence it converts this progression to the one intellect both of itself, 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 th:it of the other; because the union of the one is according to progression, but of the other, according to re- •Tession, and regression is contrary to progression ; for the latter pertains to the nature of sameness, but the former to that of difference. The latter also imparts a collective similitude [but the. former, division in the progression*.1] For their opinion must not In? admitted, who contend that the figure of (lie soul truly con sists of two circles. For if the circles are without breadth, how is it possible to cut one of them, since it has no latitude >. Hut it' they are certain rings, how can the soul if it consists of these, be every \\ay extended from the middle to the ex treme heaven ? For after what manner can rings be extended through the whole of a spherical body! To which may b«- added, that these circles bemcorpo real, "ill exhibit to us a certain body external to the universe, and will also pro duce a certain vacuum in the superficies of the sphere, in consequence of surround ing it, as is evident in the rings of spheres. And if they are circles ihe\ must have profundity together with the body of the universe, on account of their station from the middle as far as to the extremities of the world. It is necessary there fore to conceive this vivitic figure of the soul to be uutiguivd, and without inters al, unless we intend to fill ours, Ues and also the theory of Plato with much absurd ity, such as that which is noticed by Aristotle, who on the supposition that the soul is a magnitude, demonstrates that as Mich it is alone partible, but by no means impartible, though its essence, together \\ith partibilitx, has also impaitibi- Jity. But whether it is a circle, or a ring, it \\ill alone ha\e a partible, and by no means an impartible nature.

" ile likewise comprehended them on all sides in that motion which is convolved according to the same and in the same."

The mode of conception of the divine lamblichus in what is here said, is truly di\ine, and firmly adheres to the meaning of Plato ; since he does not, like the I interpreters prior to him, think that the motion \\hich is convolved according to

» TbtwonU witliin the bracket* anwan(in» in Hie original, but are <,ii|>|>lic <l from llie \orM.m of Thom-AU-,. II iuce alter llie worth TJ t( <ri/» uyu^o* o/joiorijra ci Muo.r, it i> lutcsiarv to in cit v.r biaifitoiy run »ptt^o^».

•:K: sa.ue, and in Uio same, should be understood as pr>rl,Miiin,r to flip -onl. For || i --.a! lit.- motion now spoken of pertains to intellect ;unl ihe intdlrrjiul life, or in no part of the remainder of this Dialogue tin,-* 1'lato appear (0 conjoin Kic MV.J! IM inldkct. It is wo ssary, however, t!iat he should, in order that by <li.- :n\ •.](•.. /.i I,,, may demonstrate the nni\erse to he an animal endued with soul i. IM! :vrt. We mu^t th'Tefore conceive the motion which is convolved accordii, (.. (lit; same, and in the same, to be intellectual. For this comprehends lli, soul in the same manner as the soul circularly covers the heaven as with ;i \eil. Intellect, h(»\ve\er, is indeed an immoveahle motion; for it subsets wholly ami uuuMlly at ..nee. i5ut soul is a self-mr»\ed motion. And the former is uni form, Iml tinlatter l.ilormed. The former also is one and indivi-ihle, hut the. latter divides and multiplies itself. The soul, however, participates of intellect solar as it is intellectual; and through it is conjoined to a di\ me intellect. For the soul of the universe participating of intellect, ascends to the inlelii-ihle. It is necessary, therefore, that the motion which isciicmnu.hed in the s;ime and about the same should Inintellectual, hemdillerenl f,-,,,,, the motion of the; two circles, since it comprehends them. \\ e must say, therefore, either that this motion per tains to a participated intellect, which is proximatoly seated above the soul, or that it should he the motion of the Demiiir^us of the soul. The latter however is impossible. Hence it must he admitted that this is (he motion of a participated intellect. Hut that the motion \\luch is coinolvecl according to the same, and ia the same, beinintellectual, and above the soul, i< not the motion of the Demiur^Mis, may be learnt by considering, that he mnde the inmerse to be endued with intellect, not -ivinhimself to the uiuuT>e, in the same manner as the soul, but imparting to it another participated intellect, which we h:ue before demonstrated to be seated above the soul. For placing intellect in soul.' but soul in body, he fashioned the universe. Arid it is c\id. nt that he did not effirt ihi> by placinhimself in soul. Fur it would IM- ridiculous that If should co-arrange himself with soul, beiu^ separate from it. Pl;.,o therefore says, in what follows, of all [true] hem-, thai neither doe> any other tiling proc.-ed into it, nor does it proceed into any other thin-. JJut this beinj; true, the Demiur.uus will not place himself in soul ; and before he constitutes soul, subsistinby himself, he will -enerate another being, which' when lie had generated soul, he placed in the soul. If, however, this be true, the motion of that intellect, which is circumvolved according to the

Iti» ucccswry here Jo supply .".

j4>2 PROCLUS ON TI1K [BOOK in.

same, and in the same, will comprehend these psychical circles, and not the motion of him who constituted both this intellect and soid, and who shortly after is said to abide in his accustomed manner, exempt and separate from the universe. The mundane intellect therefore, is the intellect of which we are speaking, the life of which comprehends the psychical li\es, vi/. the uniform life comprehends the Informed lives, arid the eternal life the; lives \\hich are not eternally moved. Hence the whole boiil proceeds after this manner, l»eing a monad and a duad, and at* is evident from what has been said, without difference with respect to itself. That which remains therefore, Plato delivers in. what follows, viz. how from the demiurgic divisions, one of the circles contains in itself that which is more di\ine, but the other, that which is more subordinate. For we have assumed these things fur the sake of perspicuity. But let us hear what is next said by Plato.

" Ami he made one of the circles to be external, but the other -) (- internal. IJe denominated iheretbie, the lation of the external circle,

the motion of the nature of same ; but the lation of the internal, the

motion of the nature of ditlercnt."

The divine Jamblichus refers these divine circles to the intellect which is sepa rate, and to the intellect which is inseparable from souls, and to the motion which is convolved 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 unruiuglcd with the other life and the powers of the soul, but the other is mingled with and governs them; from which cause likewise, the whole soul, stably energi/es, and i.s united to the Demiurgus himself. \\ e however interpret the two circles to be the two-fold lives of the souls, vi/. the providentially energi/ing ' and convertive or regressive lives; and also to l>e the two-fold powers, the dianoetic and doxastic. 1'or the soul of the universe has both these; since Plato likewise in the Pluedrus says, that of the horses, one pertains to the nature of sattn; but the other to the nature of different, though ho also attributes horses to the Gods,* but such as. are good, and consisting of tilings that are good. Here therefore the external circle is dianoetic, but the internal doxastic. For the I)e-

fiirrjMzt •> l>olli |iru\iilriiiij||\ and t un\ciii\i ly, and the hitter riiiTyy ii inu-lltclivc. llciicr, there Mould Ina tjuti>ln>:\ in t»\ini>, the iittrllectire (>u»jrnu») and cvmeriivt lives.

1 I'nr roi/k 0«oi'« IK-IC, it ii nccosiiry to read rou 0»ou.

HOOK in.] TIMyEUS OF PLATO. 123

miurgus imparted to the dianoetic circle a power, according to which it is more divine than the doxastic circle. For it is more united, and is intellectual. For you must not suppose that to denominate, is the mere position of a name, hut in the dianoctir circle is a participation of power, effective of sameness; and in the doxastic circle, of difference. Prior to this, therefore, Plato taught us the similitude of the soul itself to itself; hut now he adds the transcendency and diminution of it with reference to itself, which it possesses, and received from the Demiurgus; who made one of the circles to lx> external, so far as he rendered it more similar to intellect and the intelligible ; for they are properly c.itcrnal, as being e.rcmpt from oil secondary nature*; hut the other internal, as being container! by the more ex cellent circle, as being that which ou^ht to be go\erned by it, and as being of ;t subordinate nature. It \\as very far therefore from the intention of Plato, to adumbrate these circles mathematically, who, though they are equal, makes them to be unequal, and though they subsist similarly, renders them dissimilar, attributing to them f«>r 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 difference, and the one is denominated internal, but the other external ; for these things subvert similitude of parts. Porphyry, therefore, directing his attention to sensibles, and material mixtures, adduces as instances, water mingled with honey, and honey mingled \\ith wine; the whole consisting indeed of similar parts, but in different persons producing a different passion. For some are more affected by the vinous flavour, but 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. Hut this is not according to a confusion of forms, nor according to a corruption of powers, but they I >eing preserved, the mixture is according to a union and penetration of them through each other. For corruptions and the diminu tions of pouers, sire in material natures, matter not being able to preserve in herxeli'lhe dilli-rent peculiarities unconlused stud genuine. For the peculiarity of immaterial mixture is for the same things to remain united and separated, and to IN- co-mingled and unmingled [but in material mixture, the things which are mingled, are said to be confused, and without separation from each other, because this mixture is through computrefaction, and corruption].1 It is easy likewise to call to our remembrance such-like immaterial mixtures xs we speak of, from the sciences, from physical reasons, and from a multitude of lamps. For the many

' In thr original lierc, tin re i-. nothing more than, ro ra /if/iiy/irKo »«t a&iajcjptra UT' aAXiyXwr ccfat. The rest in tinaltovc translation is *ujtj>Uc(l from the vcniou of T

1MIOCLUS ON THE [BOOK in.

liphts \\liicli produce one li^ht, at tin' same time remain unconfused. An<! tlie multitude of physical reasons subsisting all of them at once, are. at the same time separated from each otlier, according to physical difference. The many sciences also are in each other, and anunmiji'..rl< d \vitli each other. But this \n e\ident from their energies. For it is impo»ilile for things that are confused to employ their pn»i>er energies with purity. Hut the sciences t-nergi/e appropriately each \vith purity in i I self. If then-. ore the genera of the soul are immaterially mingled, tliev are in each oilier, and are established in themselves. By their subsisting lik.ewi.-e in e;u-h other, they cause the whole soul to he as it were of a similar colour. Hence every part of it con-ists «,f ihe-e genera. Hut throu-h the genera lx-in;4 established in them-elve-, and preserving their proper purity, diirerenf pro perties shine forth, according to the dillen nt powers of the soul, and >ome things prevail more than oilier.-. For in thin1;* which are mingled through the \\hole of iheinselvc-, ami are corrupted together, (here is eiilii- !y a similitude of pails, and lli< re ial-o a similar form. Hut \\ here I here is the unminulrd m the mixture, the unconfused in the complication, and purity in the separation, then it ipossible for wholes to pervade throu-h w holes, in order that each part may consist of all ; and for each pail to remain in it-< It' in order thai one tliinmay ha\e dominion m another. Hence, it is not at all wonderful, since all the -eiiera pervade though each oilier ill ihe soul, and pic-i rve at the same lime the idea of themselves, that in one place sameness should pn-dominale, hut in another, the nature of dill'dcnce, and thai the ^eims of essence should bo common, d. liniuthe one middle of Ihe soul, according to which il is a medium l.etvvcen l!,e imparlilile «— .nee, and llial which is din-ilile ahont hodi. -. llnice too. the ,-,.ul is one life, as Itemone e.s-elice, (ml the life is Informed, in ihe »'iine III, mm r as the essence is tvvtifold, on account of the two genera. Ami ilia-, much iu answer to the doulit.

Hut it ievident that the words " lie »itti!<" are ni">l propuly a---i.nied liv IMalo, iu order that a^ain the form of the middle nature may !»e preservi-d in the same manner as lieiorewheii he said, ihe Demiiir^n^ " t< 'irp!, -.tcly jilU'd" ami " <;>-i/iiii^u<!.n The expression too, " lie i!cn»niin<ili-<!~ iin!r"di!--cd appropriately to llie things proposed to 1 e dUcu-sed. For since naiiu s ue .iiveu to the circles, ;K •cnidil'L; lo (hat which piedoiniliale-, ihe expression " In ,'i /"'///,//,/<«/' m.iln - -ts That tinappellation iuiven to them, not from the whole hvpan.is, hut fr-.m that tvhich preilommates in them. To assign names likewise iifler l!:<- pro<luctioti «.f the < iides, inanife-ls thai names properly -o called re^anl llie nature of ihinj;*. 1'or the Demiurgus does not thus denominate (hat which i • .< -t t'ie < ii-cle of the same, Nut that which was con-tituttd such hy him. Dr ralln r, l.is piodticfivu

cnenry possesses the most principal cause of the name. And the position of the name is an ell., -clue eiieiiv, -nice intellection there is not separated from fabri cation, but tin; God.- produce by the very energy of intellectual perception [i. e. their intellectual perception is cflective]. For thus also by giving names to, they cons!iiui(; thiiv;s lhem.-,-I\e$. And if it be requisite for me to gi\e my own opinion, we ;r,ay through these thii^s perceive the arcana of the theory of Plato. For he 1101 only delivers the Deiniurgus as a nomenclator, who fu>t gnes names to the I wo circulations of the soul ; but prior to these; unfolds the essential cha racter of it, \r/.. two separate n Jit li ics, and the y produced from them, and also the two circles. ;or;':.;:i f, mn l;;"-ilines ; which things theurgy likewise unfolded after him,1 i;i«in co;Mi'h tion to the character of the soul from chiasmi * and .-e* micirct' s. P.-.\n;ical ii:-;tv •.. therefore and characters were first delivered to us by Plato. w!iic;i In ir:U lie ci'.uilly saw, and which the wise men po.-lerior to inn, embraced. For it inee. -sary to think, that there are psychical characters, and not only such as are common, like these, but such as are peculiar, and which are different in different soul-; such for instance as those of ii. miles, Penthi us, Atreus, and of Plato himself, dcliicred to us by the Gods them-el\es. These however, it belongs to the Gods alone both to know and to unfold ; but the cha- .racter which i> common to every soul, beginnitm from the soul of the universe, Plato first beheld, and committed to writing, lie also shows that the J)< :nmrgus is the maker of this, who inscribes in the essence of the soul its ' \i\iiic cha racter; gi\es names as we ha\e said to its two intellectual circulations, and assumes the-e from his own essence. For it is the Demimmts himself, who is especially characterized according to these genera of name, i mean the same and Ihc (liji\rcnt ; since one of these eminently pertainto him, as irivinir form to mat' ter, according to the terminations of forms ; but the other, as collecting multitude to the one idea of the fabric of the ir.ii\er>e as one production. I letter; also with Orpheus, the J^emiurgus p-.irticularly iiuerro^ali-s Ni^ht concerning these things, and says,

Tcil me iinw .ill tliin-s w.ll a^ one subsist,

For tl." l^i mi::!''jus cau-ceach thing to pr» -serve its nature, -e[>arate from others through <ii!!'ni»i:i.e, but he makes .dl things to IK- one through sameness. The Oracles like* '*e, by asserting, that the Demiur-us is refulgent with intellectual

' For /IT' ui/-<,.f hrr«', it i> n-<}iiiiilr to riM<l fi<r' avrcy, anil li>r Ufw^yiri (Jti)r(iyin.

1 It i- ;.iTiisaij licre iu the word* rov zwyoviwv mr' aw»;» )^a^ai.rr;f»i, to t \jnuifj? nr'.

sections, manifest that power of him which is effective of difference. But he fills all things with Io?e through the power which is effective of sameness. Hence lie very proj>erly gives these names which are demiurgic signatures, to the circles of the soul of the universe from his own esssenee. This name therefore, " (he circle of I he saint," is a divine name, as bearing the signature of the intelligible cause of sameness, as is likewise, " t)ie circle of the different" as possessing the symbol of the nature of difference. For with reference to the genera of being, one of these circles is allied to sameness, hut the other to difference ; but \\ith referenceto the intellectual Cods, one of them is suspended from the paternal, connectedly-containing, and immutable causes, but the other from the prolific and \ivific causes. And as with reference to intelligible*, the one in a greater degree participates of bound, but the other of infinity. These signatures therefore from all the orders, cause one of these circles to obt'iin

O

such a name, but the other, a contrary name.

Some i ne however may say, what, then, is the one essenceof the soul destroyed in the ditision of these twofold circles? \N «• reply, by no means. For in divine natures, ditision is second to union, and progression is the medium Iwtween stable power, and the |>erfection subsisting in conversion or regression. But .since the soul is a monad essentially and a iln.ul, one and multitude, abiding, and at the same time proceeding and returning, and is also united prior to division ; — hence the 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 less therefore, is comprehended in the greater circle. For as intellect comprehends the soul, illuminating it with its own light, thus also the circle of the same ' imparts union and perfection to the circk of the different, rendering it uudt filed in its providential energies, united in its progressions, and in a certain resjject intellectual in its knowledge of sensibles. Hence likewihe, in an admira ble manner, one of the circles subsists, and is denominated according to tht same, but the other according to the different. But the essential as being common to Inith, is omitted, and is attributed to no one of the parts. Hence the soul accord ing to thi> is one, but according to the two circles is bi for mod, these being after a certain manner opposed to each other.

" lie likewise convolved the circle of llie name, laterally towards the ri^ht hand, but the circle of the dijf'cnnt, diametrically towards the left hand."

1 For a*, on h ir, it is ucceuacv to read ravraw.

BOOK in.] TLM/EUS OF PLATO. 127

What is liorc said, as that which remains to be discussed, is concerning the psychical powers, and the demiurgic separation of them from each other. For power is after essence; hut energy has the third order, as we have before observed. This also IMalo himself manifests to us, denominating the motion of these circles, the lulhn of f/ic snmc and the lation of the different, but not the essence of these. From these two circles also, he generates different powers, and afterwards unfolds to us what kind of energies they possess. Such things as these likewise, he asserts in the Plr.rdrus, concerning the better and the worn* of the two horses of the soul, \\hat therefore does he hem say concerning the powers of the soul of the universe? In the first place, as I have said, he di\ides the whole powers into two, I mean into the power of (lie same, and the power of the different ; the former being analogous to bound, but the latter to infinity. Afterwards, lie di\ides the power of the different, according to other peculiarities, and a^ain collects them into less numbers, and through sameness unites the multitude. In the next place, he attributes things more excellent and divine to the Ix'tter, but things less excellent to the subordinate powers. Thus, lor instance, he attributes a convolution towards the right hand, to the lation of the circle of the tuna-, but to the left hand, to the lation of the circle of the different. And to the former he 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]1 the contraries to these, the different, the left .hand, the longer in the other part, and the irrational. Such therefore, is the whole meaning of the words In-fore us.

1^1 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 I know that the da-moniacal Aristotle calls indeed the eastern part of the world the right hand, but the \\estern the left hand; since the first motion is from the eastern, but the motion posterior lo this, from the western parts. In all animals, however, the principle of motion is on the ri^ht hand. And in this thing Aristotle accords \\itli the doctrine of Plato, and also in what he assorts concerning the same and different. He says therefore that the merratic sphere is the cause to all things of sameness of subsistence, but the planetary spheres of a subsistence different at different times. This* however appears to me to be the illustrious peculiarity of the Platonic doctrine, that it does not define these things according to our habitude, but delivers these pro[K-r-

' The words within the brackrl* are omitted in ilicnripn.il, but art- Mi|»|>lir«l from t lie version of Thomarui. Hence after llie word* twt piv rr)i xptiTrovut ftmr attpnt in (lie original, it is wcessary to tdd, TO ravror, ro ix$u>r, rv ivo-r\tvpoft r» XoyuoK* twt tt riji ^eipoj-ui, K. X.

,.,U PKOCLUS ON THE [BOOK in.

ties as proceeding from the fabrication itself of things. For if the Demiurgus himself inserts in divine; soul* the right hand and the left, each of these did not proceed into the world, either according : to our position, or as a mere hal.itude, but they are essential peeuliarilH'.- *, just as the paternal and maternal in the Gods, are the jH-culiarities of divine essences. For even in partial animals nature does not constitute some of the parts on the right, and others on the left hand, accord ing to mere habitude, but according to phvsical powers. And this is evident from her fashioning some of the parts on one side, but others [different from these] on the other side; and making this to be the principle of motion, but that not. This being thecasc, what ought we to think concerning the fabrication itselfof things' Is it that it exhibits one thing on the right hand, but another on the left, according to habitude alone' But how is this possible, if we admit that it produces by its very existence that which it produces, or that a divine soul is an r.-sence exempt from every tiling which introduces accidents ? Or must we not a.-sert, if this is granted, that the nature of the fabrication of things is in a greater degree gene rative of essence than a divine soul is \ Hut as it appears to me, we must say that this soul physically inserts in bodies the right hand and the left, and sus pends from itself in a greater degree the right hand as the principle of motion. Hence, by a much greater priority, it is lit that the maker of soul should pro duce, both the.M- demiurgically in himself, and the right hand an image as it were of himself; and thus m the world, that the inerratic spin-re should he circumvohed to the right, but the plain tary sphere to the left ? the former having a prim ordial life, acme of power, and cilicacions energy ; but the latter being prolific and \arious, and from another source than itself jcceiv ing the principles ol mo tion. Hence also in the universe the inerratic sphere has dominion over all thin"*, convolving all things according to one circle; but the planetary sphere is mul tiform, and as we have said, is the cause of difference to generated natures. And the one is the imag" of intellect, but the other of soul ; for the circle of tin' sume is intellectual. In the soul of the universe however, the ri-ht hand is that which is eomethd to intelligible* , to truly existing beings, and the Gods : tor it i> a power which fills the soul with diune life. Hut the left hand is that which is converted to the care, ami orderly distribution of sen>ibles: for it is a power, motive of all M-condary nature*, and subvcrtive of inordination. It also produces separation and \.iricty in demiurgic works.

Farther still, the being convolved dunnctricallii uccord'nt" to tinleft hand, may be said lo compr« In ml the motion from the we.>t to the east, and the motion to the oblique parts, UnM!;_h the obliquity [of the zodiac]. But you may say that in the soul iiclf, the circle of difference, being gnostic of all sensible natures, at once

comprehends the quadruple 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- (elligibles as primordial causes, as snpernally unfolding all secondary na tures, and convolving according to one union the various order of sensible*. Again also, these things accede to the soul according to its similitude to tjie rchu/e vivification.* 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 irholc vivijication, these things 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, whether you call than hcnilx,ur 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 H moved towards the right or the left hand parts. For the latter of these, assertions is attributed to things that are moved in a circle, manifesting that to be moved to the right hand parts is to be moved to that part to which the right hand moves, and also that to be moved to the left hand parts, is to lx> moved to that part to which the left hand moves. Since therefore, the ri^ht hand and the Irft are called the east and the west through the before-mentioned causes, so that the former is the beginning of motion, but the hitter follows, and in a similar man ner, the one being a power iu the circle of the same, but the other in the circle of the dijjcrcnt, from which the motion of each is derived, the words " tmcards the ri«ht and the left hand," are very properly introduced by Plato. But to bo 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 Timicus, having before separated the six motions in a right line, from the motion in a circle, and l>eginning in what is now said, from the soul, deservedly gives to it the difference of the motions towards the right and the left hand. And thus much concerning these motions.

Let us, however, consider the remaining opposition. For Timaeus, as in the world, convolves the inerratic sphere according to the side, but the planetary sphere according to the diameter, jiibt as in the soul he convolves the circle of the game laterally, but the circle of the different diametrically. In the first place, therefore, this must be considered mathematically, by drawing in a quadrilateral figure a

1 i. r. To Ceres, or Rliea, who contains in her right hand part* Juno Icfou ntam of »oulf, md in her lofl VcMa the fountain of virtue.

' For rape ra o»-rn here, it U necessary to read vrparn o»r«.

Tim. Plat. VOL. II. R

FHOCLUS ON THE [BOOK tu.

diameter, and conceiting that the circle of the tame* is convolved according to the side, hut the circle of the different, according to the diameter of the figure. The quadrilateral figure, also, must l>e adapted to the two circles, i. e. t«> the sum mer and winter tropics; and we must concede, that they are moved with the motion towards the right hand part-*, accord in-jj to the two sides which are simi larly positt-d in lx)th the circles ; and also that the middle [or the circle of the same] is mou-d according: to the ureatot of the two circles, but that the circle of the different, which is oblique with reference to both, is moved according to the diameter of this quadrilateral figure. For the oblique circle [i. e. the zodiac] is described about this, according to which all the period of the circle of the different is convolved.

Leading however the mathematics, let us consider what the peculiarities are of the dianu-t.T and the (side. For we shall find those of the latter to be, the unoblique, the enable, the comprehensive, and that which is connective of angles ; but on the contrary those of the former to be, obliquity, the irrational, the com prehended, and that which divides angles. For according to all these peculiari ties, the side diners from the diann-ter. And lln^e also are inherent in the cir cles of the soul. For one of these cirrles is alKrd to simplicity, bound, and end ; but the other to variety, multitude, and the nature \\hich possesses infinite power. The one likewise is connective, but tinoilier is the cau>e of division. And the one is allotted tindignity of comprehending, but the other that of being comprehended. Hence the one is very propi-rly said to !>•; convolved according to the side, as im mutable,1 as united, and as uniform ; but the other according to the diameter, as rejoicing in progression, and multiplications, and as effective of difference. For the diameter is greater in power than tin.- side, divides the angles, makes many spaces from one, and is situated obliquely. Hence in what follows, Plato says, that the lation of the circle of the tlijf'crcul is oblique. But all these particulars are indications of the nature of the infinite.

" But he gave dominion to the circulation of the same and similar. For he suffered it alone to remain undivided."

This is the demiurgic sacred law, intelligibly proceeding from on high from intelligibles ; viz. that more simple should predominate over more various natures,

• The circle of tht tame, is in the universe llie equinoctial circle; and the circle of tht tlifftrtnt, »» ihe zodiac.

F«.r uirap«.Ai<ru» in lllis j>lace, read a«-apaXAa*roi.

HOOK MI.] TIM.EUS or PLATO. ,3,

the more uniform over the multiplied, linites over infinites, and the more orer tinless intellectual. As then-lore in intelligible*, bound has dominion over the infi nite, in intellectuals the male over the female, in supermundane natures sameness over difference, and similitude over dissimilitude, thu.s also in the soul, the period of the satne predominates over the circulation of the different. Hence also in uensiblos, the planetary is under the dominion of the inerratic sphere, «nd everv multiform genus of life is contained by the uniform genera. Hence from these things likewise it may be assumed, that sameness i.s better than difference ; that again similitude appears to lx> more excellent than dissimilitude; and that the opinion of the generality of IMatonists is not true, that difference is better than sameness and dissimilitude than 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. Why therefore, some one may say, if this is better, did not the Demiurgus suffer the whole soul to be undi vided ? We reply, because it i.s requisite" 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> more perfect than that which is defined according to one power. For that which is after such a manner the same, as in sameness to comprehend difference occultly, is more excellent than that which subsists ac cording to the psychical middle. But it pertains to the essenceof the soul to have dominion over difference, in conjunction with sameness. For the intelligible and intellect, are as it were the circle of sameness alone. But the sensible essence, is as it wore the circle of difference alone. For in the former, difference subsists occultly; but in the latter, sameness has nn obscure and superficial subsistence. And the soul i« a medium between both, being a duad, and having twofold cir cles, one of which pertairis to intellect, but the other to the sensible essence. It likewise possesses twofold reasons, the one intellectual, but the other effective of the world ; and the one proceeding to truly existing Ix-ings, but the other coming into contact with sensible*.

' But as to the interior circle, when he 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 ; he ordered the circles [i. c. 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."

132 PROCLUS ON THK [BOOK in.

In the first place, if you are willing, let us now surrey what is said by Plato, astronomically. For this mode of doctrine is appropriate, and let us conceive the depth of the planetary spheres, as one thiuir, 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 trary to each other. Or as some say, because the sun and the moon are similarly moved in their epicycles, revolving in their orbs with a motion contrary to that of the inerratic sphere. But others make one lation of the equable and the ano malous. Or [there is one depth of the planetary spheres,] because as others say, Saturn, Jupiter, and Mars, make the first eastern phases,' after their conjunction with the sun, in consequence of the sun beiim moved with greater celerity than these planets in cons, queiitia ? But the moon makes western phases, because beinir moved more swiftly than the sim, she is perceived more easterly. Mer cury and Venus however sometimes appear to us in this way, and sometimes in that. Or there is one depth because the planets make apparent stations, advan cing motions, and retrogressions, ;ue diametrically opposed to each oilier, and revolt e in contrary direction--, some beiii'4 moved to the north, but others to the houth. Or in whatever way you are willing to consider this affair; for there arc different opinions on this subject. Or, which may he more truly asserted, be cause. Plato says, the Dcmiur^us ordered the orbs to proceed in a course con trary to each other, he does not mean that the seven are moved MI contrary directions, but the one orb and the seven, on account of their contrary lation. For thus, in what follows, he says, that the planets and the inerratic sphere, are at one and the same time moved with their proper motions, in contrary directions. Plato, however, neither here nor elsewhere makes mention of epioles, or eccen trics; but describes the seven circles about one centre. Hence, he does not add other circles to these; nor dors lie make a mechanical difference of the motions. For inde[x ndently of his omitting to mention these, the hypothesis of epicylts, and of phases, is by no mentis adapted to the circles in the soul. The circle of the dij/fnul, therefore, is divided into these seven circles, three of which he says revolve with a similar, but the other four, with a dissimilar celerity. For three of them, vi/. the Sun, Mercury and Venus, as it is said in the Republic, are equal in their course; but the otlu r four, viz. the Moon, Saturn, Mars, and Jupiter, are unequal. At the same time, however, all of them revolve in a due proportion, both with reference to each other, and the universe; because the motion of them is evolved according to numbers. [And the periodic circulations of all of them,

VOOK in.] TIM.EUS OF PLATO. |.V.

a.ro terminated in a brooming manner.'] It seems also, as is manifest from what <s here s;\i<l, that Plato places the difference of the equality and inequality of the motions in the usihle orbs of the planets, in the unequally moved rireles [i. e. spheres] in which they are carried, prior to the planets themselves. Hence, placing the circles alone in the soul, without the stars, (for these he had not yet consti tuted,) he says that some of these are moved with an equal celerity, luit others with an unequal celerity, both with reference, to the former, and to themselvr*. And these things indeed arc manifest.

The assertion, however, that each of the seven circles was divided according to the interval of the double and triple, each of the intervals being three, is literally considered difficult to be understood. At the same time it signifies, that accor ding to each interval o! the double and triple intervals, each being three, (for in four terms there are three intervals) the section was made, which is the same tiling as a division according to length ; in order that in each of the seven circles, there might be all the intervals, and all the ratios. For if the section had been made according to one interval, some of the intervals would, have been distributed 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. Unless indeed it may be more truly said, that the circles are divided six times, conformably to the number of the double and triple intervals, these being six. For the intervals being placed successively, and not divided accord ing to depth ; (but I mean by successively, so as to be extended through the whole circle, just as they were arranged through the whole right line, from which l»eing bent the circle was irenerated,)— this being the case, it would l>e ridiculous to make such a section according to depth, as to divide each of the circles in one part.

These things therefore being premised, we shall further observe. l>eginninj from the phenomena, that since the soul of the universe possesses the reasons of all mundane natures, and powers *\hich give subsistence to them, it is neces^arv th:»t it should not only contain the intellectual causes of man, and horse, arid of other animals, hut likewise prior to these, of the wholeparts of the world; I mean of the inerratic and planetary spheres. It is likewise necessary, that from the dund which is in this soul, the heavens should sustain a division into two parts; that prior to the scvm planets, there should pre-exist in it the true hebdomad ; and that it should contain the causes of the dissimilitude ami similitude of the circles.

1 The worth within tlir bracket* an wanting iu tit* original, Imt arc inwrtot fium the Tcrv<m uf "J'liomjtiiv

)34 PROCLUSOXTHi: [ROOK in.

For at our nature generates according to tin* reasons [or productive forms] in it, two eyes, five fingers, and seven viscera ; for it antecedently comprehends the numlwrs of these parts, on which account it always produces after the same manner, and generates the same form, when the impediments arising from matter do not prevent the generation according to nature from taking place; and as the one sense in us, possessing the causes of these five senses, generates secondarily from itself, the powers which are distributed about the hody; after the same manner also, the circle trf the different, comprehends in itself the primordial causes of the se»en circles [or spheres,] according to which they are adorned, and distrihuted in an orderly manner. For all heaven participates of hoth the circles; hut the inerratic sphere participates more of the circle of the s<t»ie, and the plane tary sphere, more of the circle of tlit different. Hence the former is indeed un divided, hut the latter is divided. The former also is moved from the east, hut the Utter from the west. For the one indeed imitates the uniform [and intellectual power of the soul, hut the other its multiform powers,1] in consequence of re joicing in motion and variety, though the inerratic sphere also is comprehensive of many dhine animals. The circle of the same, likewise, comprehends the causes of all things, but it in without section ; because all the multitude in it is ronnascent with itself through union, and it is vanquished hy the hond of sameuess. Hence also the inerratic sphere is moved with one lation. But each of the seven spheres, comprehends a multitude of powers, some of which are more total, but others are more partial. Now, however, Tirna-us delivers the unities, and the fn>t comprehensions of them; hut omit* the inexplicable decrements ofthf divine reasons. For the circle [or sphere} vf cue //, is a plenitude of appropriate li/f, which is tithe r of a connectedly containing, or dividing, or binding , or analogic, or of some other sucft-like peculiarity. Many powers likewise contribute to its perfection, some of ifhich are generative of primary and secondary Gods, but others tifd&ntons, and others oj partial souls.

NVhy however, some one may say, did not the Demiurgus produce a peculiar circle of essence, as well as of sameness and difference ? We reply, l>ecause these are opposed to each other, but essence is common to the whole soul. Hence ac cording to this the whole soul is one, but is hiformed according to those; just as of the right lines, one precedes the two. Here likewise the monad precedes* the hehdumad, just as the impartible of the soul, is the leader of the division into

' Here aK<> I lit words within the brackets are wauling in the original, and are supplied from thr veiMon of Thomaeuj; so that in the original aftei ftotortii, the *ords «a« tmpuv TFJI 4v\n* lw*ftur, re, if ru.Wifti £i/>-a/im must be supplied.

' Tor TI* rtj» «/3io^a&>» la-nv in tlm place, it is necessary to read wpo nj« ep^a^oi «rr<>.

MIOK HI.] TJM.liUS OF PLATO. LV,

seven parts. But the division of the hebdomad into I'onr and three, has a sosquitortian ratio, being the lu>*t of the symphonies, and has also the first numtars of tin' oven and tl.o odd. Of tlie throe [circles] however, one [that of the Sun] rs analogous to truth; another [that of Venus] to beauty; and the third, [th.it of Mercury] to symmetry : these three monads, as we learn from the Philehus, !>eing situated in the vestibules of / he 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; an other, [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 dif/'crcnct: Why also*, it may be said, did not the Demiurgus place partial forms in the soul of the uni 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, gives a distinct subsistence to the variety in them, according to the divine dividing art, and 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 ' total. These things, how ever, are manifest.

l)nt why, it may be said, do we make the division into the inerratie 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 by its powers, and leads them by its motions. In answer to this, therefore, it is said by some, that all the quadruple order of the elements, is comprehended in the circle [»r sphere] of the moon. For that which is material is hut small as with reference to the, universe, and is as it were a certain bottom of the world. For thus in the Ho public, 1'lato divides the whole world, into eight whirls, (o-CoviSvXoi) comprehending the whole of a material nature in the ogdoad. These things therefore are srud, and are well said. Again, however, it may be, more perfectly said, that through this monad and heptad of circles, he comprehends all the parts of the world. For as in the heavens there are a monad and a heptad, thus also analogously in the sphere of a-ther, some things are co-ordinate to the inerratie circle, but others to the planetary spheres. And the whole etherial order which is there, imitates the heavens. This is likewise the case in the profundity of the air, in the masses of

1 Tor vvfpf \nvjav lirrf, it it ncif»S.irv Id irrf'i i'i«'(>\' I'CiiK.

13<$ PROCLUS ON THE [BOOK i*.

water, and in the bosoms of the earth. For not only the earth is divided analo gous to the heavens, bnt also the other elements, and in each there an; monads and heptads, comprehensive of the orders that are in them, and of empyrean, aerial, and aquatic plenitudes. The circles then-fore of the j»onl, antecedently com[)rehend all these monads and hebdomads; the circle of the same, containing some of them, but the circle of the di/fi-reiit others. This likewise appeared to be the case, to the most scientific theotttgists llnit en / rm/t</.'

Plato also will grant, that scries extend from the inerratic and planetary spheres, as far as to terrestrial natures, \\hether they are divine, or da-moniacal, or those of partial souls; since he is of opinion that series of the twelve liberated leaders extend from on high as far as to the la-l of things. For it is necessary that the less should follow the more principal periods, and that the several snbcelestial 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 a^ain say that the plaints which revolve with an equal celerity are arranged in the middle of the wholes of the universe, not only as being analogous to the monads in the vestibules of the »<W, \i/. to truth, beaut i/, tint! symmetry ; but likewise after another manner, which we before mentioned, as possessing the bond of wholes ; so that they are established accord ing to that which elevates secondary to fust natures, according to that which unfolds into light first to secondary natures, and according to that which similarly binds both of these together. Of the rest, however, we must say that earth and ' ihe inerratic sphere are analogous to the Synwhes Heaven and liarth [of the intel ligible and at the same time intellectual order of Oods] ; but that water and [tlu planet] Saturn are analogous to Hhea and Saturn [of ihe intellectual order]; and air and Jupiter, to the Jupiter and Juno [of that order). After these, it will not be inappropriate to say, that the Moon and Mars* have thi: next order; the latter possessing the power of separating first and masculine from middle natures ; but the former of defining and distinguishing third and as it were feminine natures from those of a middle order, lint in the media, the extremes are, that which possesses an anagogic power [i. e. Mercury], ami that which has the power of unfolding into light [i. e. the Sun]. And the medium between these, is that which con nectedly contains all things in amatory bonds [i. e. Venus]. This also theolopstj.

' I'ruclu*, 1 have no doubt, means by llitse the Chaldean thcologist*.

' For tar a 111 this place, it is necessary to read «.ai.

4 Instead of utna. here, it M obviously neco»ary to read apta.

DOOK in.] TINLEUS OF PLATO. ]37

manifest. For tlicy call the first of those, the messenger of the Gods ; the second, the gate nf ascent ; and the power \vhirh is in the middle of both, Venus' I>cing 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, Iliey will revolve with e<|iial celerity, so far an all of them look to one thin;;, the bond of wholes; and their energies will have this for their end, to establish all things in one union, so that the universe may lie tilled with its proper causes. All Hiiugs therefore, are in the soul, according to unical comprehension. For the eight circles arc powers, unitedly comprehending things which subsist in a divided manner in sensible.*, both in the heavens, and in each of the elements. And thus much may in short he said concerning all the circles.

Again 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 he.vad. And they arrange the monad as analogous to a point, but the hc.rad, to that which is animated, and the hcptad, to that which is intellectual. lint how is it possible we should not say, that the number of seven circles is adapted to the soul, which is produced by the vhitie (ioddess [Ilhea], who is a monad, duad, and hcptad, comprehending in herself all the Titannid;r ? Farther still, this maybe considered after another manner; for the hcptad is a number productive of opportunity (xims-jr^ ITTIV apifi<M$}, and is perfective and apocataslatic of periods. In this respect therefore, it subsists appropriately with reference to the soul, which produces and directs all things by its motions. If, however, this be the case, it is evident that these circles of the soul are gnostic, and by a much greater priority, vital powers of it, both tetradic and triadic. For through both, they are comprehensive of all sensible*, and through the triad know all the similitude in them, but through the tetrad, all the dissimilitude, and all the variety and genera which they contain. They know likewise, through these, whether sensible* 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 numl>er proceeding from the heptad.

ijK i-s omitted in the original, but both the Tcrsion of Tliomicui and the *ens« of the passage require it thould be inserted.

Tim. Plat. VOL. II. S

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 the 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. For some tilings have the relation of from ic/tic/i, others that of through v/iic/i. ami others that of by u'liieh, ' in the things whic'i are generated by them. Moreover the similitude of the three and the dis similitude of the four circles, are. assumed appropriately to the numbers. For the triad indeed is perfective, and con\erti\e to the same form. But the tetrad is prolific, and the cause of all multitude. All the numbers therefore, \i/. the monad, duad, triad, tetrad, pentad, hexad, and heptad, are entirely in the essence of the soul ; and after all these, the square from the heptad.1 All these likewise terminate in the heptad. Hence, the essence of the soul, is on all .sides hebdomadic. And the circle of Me stunt; indeed, is a monad ; but the circle of Me different is, as we have said, a heptad. Fur the Jurtncr is intellect in motion, but (lie latter is a tig/it according to intellect ; in tlic name 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 r>sence which is divisible alx-ut bodies. [The partible nature however is redun dant]1 in it : for dillerence has dominion in it. Hence, the one is monadic, but the other hebdomadic; not only because the heptad pertains to the essence of the soul through its similitude to the vivilic Goddess ;* (for she is a monad compre hensive of two triads, \\hich she contains in herself") but also because the primary distribution of the soul into parts is hebdomadic as has been before shown. For things which are distributed into parts from one impartible power, have the first number hebdomadic. The number also which is derived from the heptad, is adapted

1 Tor a$' uv hero, it is requisite to read v^>' w.

1 The duuble .UK! triple iuirrt ah that are tilled with the arithmetical and harmonica) middles, are vals that are lill'.-d both with the above-mentioned middles, and with scsquioclavcsund leimmas, are the 921(i. 10308. And the >um of the number of the terms of both these series, is 4i>, which is the square

It appears to me that the word* T\eoKa5ei TO ^tpijrov, ought to be inserted in the original, after the \>ords uXX' tv avry.

4 viz. to llhea.

DOOKIU.] TIM/EUS OF PLATO. 139

to dividing powers, in the same manner as the heptad. The latter, however, pertains to supermundane, [hut the former to mundane powers.]1

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 thorn, 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 s|>eak 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 is the mistress of the body, must be referred to the principle of all things. But so far as it is allotted a triple and united hypostasis, 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 is the 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 whole there, as the Parmenides teaches us, consists of dissimilar parts. This triple whole therefore [the soul], which is a mixture of dissimilar elements, is a thing of this kind. But so far as the soul is a self-begotten and intelligible num ber, we must refer it to the summit of the intelligible and at the same time intel lectual orders. For there the first number subsists in conjunction with difference. For as theologists say, we must survey that first order, as being1 the cause of the scries of things, [and of other co-ordinations]4 which are divided according to numlKT. But there also, Parmenides gives subsistence, to the whole of number, and from thence unfolds all things into light. And so far as the soul is a whole consisting of three elements, we must refer it to the intellectual wholeness, which connectedly contains wholes and parts. For the three middles are derived from those connectedly containing Gods. One [i. e. the geometric middle] proceeding from the first of these Gods, who comprehends the rest, and collects all things ac cording to one reason, into one world, and one union. But another [i. e. the lianuo-

1 Tlio words within the bracket*, are wauling in tlie original, but arc supplied from llie version of ThoniiCUS. Hence it is rnjui.Mtc to add in the original after vwrptoafiiati, the words ovrot tt rait eyi««» fiiais.

For ravrorrp-a here, I rcarl m-porijra: for the summit of intelligible*, which consists of bound, if?/initi/, and that tchich it mind, is the lir-,1 triple and at the same time united li>{M>stasis.

' For ovirwv here, it is requisite to read <ivont>.

The words within the brackets are supplied from the version of Thomieiu ; to that after curwir in the original, the words rai aXXwr <r»<n-fHXi«»-, mutt be added.

nic middle] proceeding from the second of these Gods, who imparts a different bond to different things, a greater bond to such as are greater, but a less to such as aro loss.1 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 tlr.it are less in bulk, are more united, but sueh as are greater, are united in a less degree.1 This however, is the distinguishing properly 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 conversion, for the reason we have before-mentioned, we must refer it to the triad of intellectual figure. For the right, and the circular lino, first subsist in that triad. lit nee in the idea of the soul, lines were assumed, and circles in conjunc tion with, and separate from each other. Again, so far as the sold receives monadic and hebdornadic powers, we must refer it to the intellectual hebdomad. But as ihe medium1 between intelligible* and sensible*, and as assimilating sensible* to intelligibles, we must refer it to the ruling [supermundane] series. For this series assimilates secondary natures to unical summits. And as energizing according to twofold energies, some of which providentially attend to sensible*, but others adhere to intelligibles, we must refer it to the liberated Gods, who touch and do not touch the universe. These observations therefore, which we lunc briefly made, will afford assistance to those who wish to peruse the writings of our preceptor, ii\ which the truly arcane conceptions of 1'lato concerning these things, are unfolded.

I am astonished however at those IMatonisIs, who think that the soul should be divided according to parts into the celestial souls, vix. into the one and the seven of these. For where is it possible in incorporeal natures, that there should be a division of this kind, which abolishes tho whole ? For such a di>tribution into parts as this, is the peculiarity of partible masses. And I also wonder at those, who think that these souls are entirely supercelestial, since Plato in what immediately follows, hhows that in all he has said, lie hjnraks concerning one soul, and this mundane. Hence, I think it is better to assume this as a principle, that it is here necessary,

1 For in the harmonic middle, the greater tenns have a greater ratio to each other than the less.

1 Of this union the arithmetical middle is an ima^e; for in this, there is a greater ratio in the less, •nd a less ratio in the greater terms. Thus iu 5. 6. 7- &• the ratio of 6 to 5, ii greater than that of

1 For }i(avv here, read ntar\v.

The F.n-lish reader will find these arcane conceptions of Plato concerning all these ordere of Godi. LtaulifulK unfolded iu my tr.tn»!aliuii of Proclus on the Theology of Plato.

the whole should remain in (lie divisions, and that the discussion is concerning mundane animations ; and 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. For the division of it is made according to these number*. And such is our opinion on this subject.

Theodorus the philosopher however, of Asine, being full of the doctrines of Numenius, speculates the generation of the soul in a more novel manner, from letters, and characters, and numbers.1 But the divine lamblichus blames every theory of this kind, in his treatise in confutation of the followers of Amelius, and also of jN'umenms, whether lie includes iS'umenius among those who adopted this method, or whether he any where met with writings of the disciples of Amelius, 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 numlxr, or the geometrical number, on account of the multitude of letters. For the words body (<7«>aa) and non-being itself (i«j ov) consist of an equal number of letters. Nonbein^ therefore, will al>o be e\ery number. You may also find many other things, consisting of an equal number of letters, which arc 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. For these subsist by position, and the ancient was di!Jerent from the present mode of forming them. Thus for instance the letter /, which he makes the subject of discussion, had not the opposite lines entirely parallel, nor the middle line oblique, but at right angles, as is evident from the ancient letters. In the third place, he adds, that to analy/.e into the primary ratios of numbers, and to dwell on these, transfers the theory from some numl>ers to others. For tho heptad 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? For thus he may transfer all things to all numlH;rs, by dividing, or compounding, or multiplying. In short, he accuses the whole of ibis theory as artificial, and con taining nothing sane. I am also not ignorant of the arguments of Aristotle against the psychogony of Plato, and the solutions of those arguments, by certain 1'latonists; but I have not de<med it requisite to mention them any farther here, as I have elsewhere made thorn the subject of discussion. For the soul is not a

' Proclus gives au epitome of this theory, but as it would Iw very difficult torenderit intelligible, to the English reader, and us in (lie o|>in!ou of Umblichu*, the whole of it it aititicul, and contain* nothing »*ni-, 1 have oiuiltrd lo tramUlc it.

H2 PROCLUS ON THE [BOOK in.

circle as magnitude, nor is it requisite to think that to confute this hypothesis, is to embrace the Platonic theory. Hence I have thought fit 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 Tinuinis, in which there is no small discussion of these particulars, and where it is shown that magnitude cannot rightly be ascri!>ed to the soul, according to Tima-us, and demonstrating from thence, that the soul cannot by magnitude which is partible, intellectually perceive intelligible* which are impartible; as neither is it possible for the impartible to be adapted to the partible. Nor must it be said that the motions of the heavens [are the motions of the soul of the universe] ;' but that according to the doctrine of the Tima-us, the former subsist from the latter. Nor must it be admitted that it is impossible fre quently to understand the same thing by the same power, but this must neces sarily l>e the case in more transitive intellections since intelligible* are bounded, and intellection subsists in a circle. Omitting then fore, the farther consideration of these things, which are more amply discussed in the above-mentioned Treatise, let us direct our attention to the words of the philosopher, which appear to me to

exhibit the doctrine * of things themselves.

'* After, therefore, the waolc composition of the soul was generated, according to the intellect [or intention] of its composer, in the next place, lie fabricated within the soul, the whole of a corporeal-lbnned 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, tlie philosopher has most perfectly instructed us. But the last, was that concerning the'cner^res^fjlicjtoul, which In; adds in what is now said. Since however, there is a twofold form of the energy of the soul, I mean \ the gnostic and the motive, he separately discusses each of these ; and shows how the soul by moving itself, moves other things, and how by knowing itself, it knows the natures prior, and also those that are posterior to itself. Such there fore is the scope of the words before us. Hut that;he)did not teach us, in what has been already said, concerning the multitude of souls as those assert, \\\\o 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

1 The words within the brackets are supplied from the rcrsion of Thcmaeus. * Iu>tcad of xapalufft IK here, read napabomir.

HOOK MI.] TIM;EI;S OF PLATO. 143

them in habitude ; and about its figure, to the soul which ranks in a certain order ; and farther still, that lie did not teach us about supermundane souls, according to tlie opinion of others, who assert that he produces one, and seven supermundane, souls, is I think through these things sufficiently 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 • was concerning the world, and not concerning .supermundane progeny.

You may also see with what accuracy Tinv.rus adds each of the words. For the words, according to the intellect, manifest that intellect is the paradigm of tin? 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 fit] ; but that all things requisite to the completion of the psychical essence, were fashioned ill a becoming ' 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. But the soul receives all the demiurgic fabrication, conformably to the will of the Demiurgus. The words 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, the whole composition nf 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. But the words, " in the nc.rt place" or " after tins' must not l>e apprehended as having a temporal meaning, but as significant of order. For 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 souC evince that the world' is connascent with the soul, and the offspring 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-operates with the Demiurgus in the orderly

1 HprrotTvt is wanting here in the original ; but according to the version of Thomxus, ought to I* a rilled.

'Tin? word in (lie original a wirrarri, in which word, an energy whollyjeter present u indicated by the |>rcjK>»ition v»v.

1 It U requisite here, to add ror too par, omitted in the original.

distribution of body. For the soul of the universe is not * 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 energi/es eternal ly, and without solicitude and 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 Deminrgiis proceeding through solid and resisting substances ; and also the ex ternally adventitious formation of sensible:* ; and does all but l represent him, employing Vulcanian J 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 Ix-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 .thjnj being that which gives completion to the universe from cele.stial, aerial, aquatic and terrestial animals; — this being the case, Plato in what is now said, unfolds to us the middle fabri cation. For he who fabricates the whole of a corporeal-formed nature within the soul which is dixided into circles, evidently fabricated it by dividing it into spheres. For the spheres are images of the circles [in the soul] which the J)omiurgus forming, is said to have fabricated the whole of a corporeal-formed na ture, within the circles of the soul : by which also, it is evident, that the eight cir cles comprehend in themselxes the sublunary region, since the Demiurgus placed in them the whole of a corporeal nature. For if it were not so, I'lato would have said, that the Demiurgus fabricated every thing celestial, and not every thing corporeal within them. Fvery thing subcelestial therefore as being co-divided 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, he co-harmonized them to each

other."

1 Instead of TO yap in this place, it is necessary to read ov yap.

For /iOKOi'^t here, read fKirvrovyi.

1 luktead of v-jnarnuit in llii» place, it it requisite to read Hpaorroou.

Porphyry, understanding by middle (he 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. If, however, we wish to interpret what is now said more agreably to the meaning of Plato, we must say that the Dcmiurgus placed in the soul, which has a middle order between intellect and body, the middle of the world ; and not simply in the soul, but in its most middle part. For this is to collect middle to middle. Cut that this is his meaning is evident from what follows, in which he says that the soul was every way extended from the middle to the extremities of the universe. From these things therefore, we may assume, that the whole of a corporeal nature is every way similarly animated, and that the whole of the mundane soul is on all sides exempt from the body, in order that it may imitate the whole Demiurgus, who is present to all thing*, and separate from all. We may also assume, that the corporeal nature l>eing the middle of the soul, makes the animation of it to proceed everyway similarly. For if the extremes of (he universe wen? conjoined to the middles themselves, some things would be more remote from, but others nearer to the soul. It is ne cessary however, that all things should remain as it were rooted in, and fdled 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. For if it 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 perpetual. But to co-harmonize, indicates the harmonious association of the body with the soul ; the latter performing what pertains to itself, and the former preserving its proper order, and neither divulsing, nor drawing downward the intellection 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 ofl'from its perfection, and causes perturbation in the energies of the more excellent nature ; — in this case, such a communion is unharmonious,' disorderly, and confused. Hence the soul subsists according to harmonic ratios, and the whole 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>e said the will itself of him, by whom the soul is bound, and which is exempt from the tilings that are bound.

' For ttn,if4t,frot litre, it is necessary (o read arap/jorr*!.

Tim. Plat. VOL. II. T

" 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 before said, from beneath, proceeds to things on high, and from the last, ends in the summits of things ; and such is the mode now assumed by Plato. For the honl proceeding from on high, as far as to the last recesses of the earth, and illuminating all things with the light of life, the world being converted to it, beginning from the last of things, is animated both according to its middle, and the whole of its interval. Besides this also, it externally enjoys the intellectual illumination of soul. Hence, the: soul is said to occupy the middle of the universe, as placing in it the powers of itself, and a symbol of its proper presence. It is likewise said to extend itself to the extremities of the universe, as vivifying it on all sides ; and to circularly cover it as \vith a veil, in consequence of having powers exempt from partible masses ; in so doing, all but projecting the a-gis of Minerva, from which

A liuiidied golden ornaments depend.1

Through this likewise, it externally surrounds the whole world. And if it be re quisite to sj>eak the truth, Plato through these words closes the mouths of those who fancy that the figure of the soul is truly circular, and thus possesses interval. For how is it possible for a circle to be interwoven with a body, and being extended equally to cover it with itself as with a veil, and thus be adapted to it, according to all the interval of the world ? This 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 to survey that which we before asserted, that the being interwoven with, and circularly covering the universe as with a veil, assimilates the soul to the intellectual 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 considered how the soul is assimilated to those Gods, to whom Panncnides attributes the similar and dis-

1 Thi* vme is from the Iliad, but it lias suffered much from the transcribers. Tor in the Commen tary of I'roclus it ii r<\t itarov ^jivaavot •jfovaioi i)ifnftotTut, whereas it ought to be, Fin tkuruyOvaufui way\pvoi<n r\tfH.bovro,

BOOK in.] TIMJEUS OF PLATO. H7

similar. For tlic 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 is 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, together 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 separate manner, and illuminates all things, without1 being itself converted to the illuminated natures, or receiving habitude, or co-ordination with 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, but 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 thing 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 the leader, as being 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 be present \\\\\\ body, through partible powers, cnlelcclicicr,* and inseparable lives? By no means. For every distribution of this kind, is secon dary to the one soul [of the universe]. Since in us also, the cntekchcia animates the body in one way, but the separate soul in another; the former indeed, being divided about the corporeal masses ; but the latter being established in itself, and impartibly 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 the universe, the inlcricctfciiig is an unmingled union of the body with the soul, and a communion, connected comprehension, and vivification of the soul, proceeding from the Demiurgus, and l>eing again converted to him. For as we must not understand the " circularly covering as with a roY," either ac-

1 For ycro/io-t|r here, it is obviously necessary to read ytvoftivov.

OVK is ouiitlrd here, in the original.

1 Tli* cause by which the animal is vitally moved, it tbe rational soul, but tbe cause bv which the animal thus moved, is defined or bounded, is called by Ariitotle tntfltckria. See my tranilatioji of bis treatise On the Soul.

1'KOCLUS ON THE [BOOK in

companied with interval, or locally, hut as signifying that the soul is on all sides similarly exempt from the body, and by IKMHI; 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 pervades through all tilings, and the union of all things with it. For the soul tilling all things with itself, and connected!) containing all things, contains, prior1 toother things, itself in purity, and converts the world to itself, lli-nee, by a much ureater pri ori tv it is itself converted to itself. On this account, Tima-us adds, that it is itself convolved in itself in order that he may indicate tin; difference between the soul, and the body of the universe, which is indeed convolved, yet not in itself, but in the whole of place which it occupies. For this is convolved locally, but the M>ul \itally and intellectually, understanding itself, and finding itself to be all things. For it is the plenitude of wholes, and contains the images of all things, which intellectually perceiving, it is said to revolve in itself; the revolu tion indicating the intellectual and at the same time apocatastatic ; but its revolv ing in itself, the peculiarity of self motion. For the universe also re\olves, but is moved by another [i. e. by soul].

II. -re, therefore, we ha\e a solution of that which was investigated by us. For we inquired, looking to the whole of the psycho^ony, where I'lato has delivered to us the gnostic peculiarity of the soul, in the same manner as he has the essen tial and the vital peculiarities; the former indeed through tin: triple mixture; but the latter through the motion in the. same. Through the. circular conversion therefore, of the soul to it-elf, tin: Pemiurgiis effected its gnostic peculiarity, and which IMato in what is now said, more clearly manifests. For in order to show how the soid knows all things, he says, that it revolves in itself, and thus re volving, bewail to li\e a wise, and intellectual life. Hence, it is immediately evident, that the conversion to it>elf, is the knowledge of itself, and of every thing in, prior to, and proceeding from itself. Fur all knowledge if a. coni'trsion to the. object of knowledge, and an alliance und adaptation to it. And on this account also, truth is an agreement of that which knows with the tiling known. .Since how ever, con version or regression is two-fold, the one returning as to the ^ood, but the other as to being, hence the vital conversion of all things is directed to the good, but the gnostic to being. Hence too, the former when converted, is said to have the good, but the latter to have being. The apprehension of truth also, is the comprehension of Inim;, whether e.riitingin 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 things.

' Fur »//oi rut aXXwv in this place, rt-atl *po r*v oXXii/r.

BOOK in.] TIM/EUS OF PLATO. H!,

Since however, in tlio souls of partial animals reason at one timo energizes intellectually, and is converted to itself, l>nt not immediately from the first genera tion [of tin* animal); for in animals, the progression is fmm the imfx'rfect to the perfect, and reminisceucr is after oblivion ; on this account IMalo says, that the soul irave rise to the dhine commencement of a wise life, beginning from on high, and from the first of its energies. For it has some energies, which are divine and separate, hut others, which are motive of the universe. It likewise always has the more perfect, prior to those that are secondary. For proceeding from the Demiurgns, and beginning to energi/.e, it commences from those energies that are more divine; and through these moves the secondary, viz. the intellectual and the doxastic energies. This l>eginning however is entirely divine. But that which commences from things imperfect, is evidently material. [For in the Gods, the more perfect energies precede those that are subordinate ; '] but vice versa in material natures. For generation logins from things imperfect, and proceeds to the perfect. The human soul then fore, though it sometimes energize* divinely, yet it ends in this energy, being satisfied at Jirsl to energise conformably to right opinion, after tiiis scientifically, mid then divinely, exciting* the one of itself, which is more excellent than its intellect. But 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. By a much greater priority therefore, did the soul of the universe give rise to the divine commencement of a wise, life, energi/ing first according toils divine part [or the one of its essence], but after wards snpernally according to its dianoetic part, moving this, and causing it to be deitorm. Unceasing energy however is the consequence of this. For that which is generated, -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 the 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 this also, again it follows, that the lift; of a divine soul is wise. For if the life of this soul is unceasing, it is defined by intellect and wisdom.

' ' The words within the lirarkrts arc omitted in thr original, but are inserted from the versiou of Thomxus. Hence in the original, after thr words AtjXoy wt cxfXoi tent, it is requisite to add, tat y*p roil HiBtt, at tvipytiai rrXciorcpoi »po»jyoviTa< rvr far * For tyipnaa here, il if ucccsjury to read eytiprio

For we must admit one of three ' 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 l fails.

In another respect also, wisdom is adapted to this soul, because it participates of divine wisdom ; but life, l>ecause it evolves the impartiality of the intellectual life, and has an extension in its energies, and transition in its motions. For life (3»oj) is most adapted to the soul. .For if at any time, this word is used in speak ing of intellect, as in the Philebus there is said to be a certain (3io>-) life of intellect, it signifies the peculiarity of the life. For the word (3io£ inunijcsts these two things, viz. t he peculiar j or in of each life, and the evolution of the choice from which it has it i pro gression. It is properly therefore asserted of souls; for in these there is an evolu tion [of choice]. Sometimes also it is 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 wise life. In what respect therefore, does the soul of the universe transcend other divine souls? Plato then foreseeing this, adds, " through the whole of time.'" For all souls indeed, energi/e transitively, and have different jx-nods, greater or less. But the soul which ranks as a whole, alone receives the first and the one interval of time, and the whole and first mea sure, which comprehends the periods of other souls. For as of different divine bodies, then; are different periods, but the period of a divine generated ' nature con tains in itself all of them, comprehending apocatastatically, many Saturnian, many Solar, and many Lunar periods ; arid all time exists in the one period of the uni verse; after the same manner also other divine souls, have their apocatastatic periods in more partial times. Since however, the intelligible breadth is bounded, but the apocatastasis is different to different souls, to some being shorter, and to others longer, !>ecaiise the object of intellection to them, is more or less excellent ; and since the apocatastasis 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 KOU! of the universe is the first

1 Instead of »<,<•»• here, it i« requisite to read Tptv*.

Mi) 15 omitted in the original.

J i. e. Of the body of the whole world. For the epithet a d'u-ine gnterattd nature, is primarily ap plicable to this ; though it alio signifies every body, which is moved perpetually and circularly, w lit ilu r in the heaTcus, or under the moon.

DOOK in.] TIM.EUS OF PLATO. 15|

participant of time; this being1 the case, it is necessary that this soul, should receive the whole form and measure1 of time. Hence it is necessary, that th« soul of the universe alone should energize through the whole of time, but other souls according to a part of this whole, conformably to which their apocatastasis is defined ; [in the same manner as may l>e seen to be the case in other forms. For whatever participates of a certain form, primarily* is seen to receive the whole of it.] Supermundane souls therefore, if there arc such, though they percent intellectually with transition (for every soul understands after this manner, according to u-hich also, intellect and soul dij/'er) yet they apprehend more than one object of intellection. For ax they are 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 xuul of the universe, is the first which intellectually perceives one object only at once, ichich makes it to be mundane. In this respect therefore, all mundane differ from supermundane soids. 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 ; but according to the latter, it transcends all rmmrlane souls. For all these have their apocatastatic periods in some part of the whole of time;1 but the soul of the universe, intellectually perceiving the one intelligible world, 4 and running as it wen1 round it, completes its period in the whole of time. For it is 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 the illustrious peculiarity of the mundane soul, which Plato unfolds in what he now says, to those w ho are able to apprehend his meaning. After this manner therefore, his words are to be understood.

1 The words ICQI oXo^ rovrov rev fttrpov, are omitted in the original, but are supplied from the version of Tiioma-ui.

The words vulhm the brackets, are also omitted in the original, and are added from the version of Tliomacus, except the word primarily, xp*jr«*«, which U not in 1m \ersion, but ought to be inserted.

1 In the original CK /"/"•< row ivoi, rv ry rarri X'""Y' *hich is evidently erroneous ; but ought to be conformably to the version of Tbomttus, and the above translation, tv nri rov o\ov xporov fuptt.

I have here also followed the version of Thomaru*. For the original is, »j if votpa, rov crot

KOOVffO.

Again however, it roust l>e investigated, what it is which produces in the soul a transitive motion, and an intelligence not fixed like that of intellect, and also time instead of eternity? In answer to which, it must be said, that as the *oul has a partible essence, so likewise it has a life not one, but co-divided with its essence, and this is also the case with its intelligence. For the soul instead of being essence, is essentialli/ed, instead of life, is vitalli/ed, and instead of intellect, is intellectuallized ; participating of these primarily, in consequence of their being prior to the soul. In intellect therefore, the essence is one, and the life is one, and the intelligence of essence is impartible, in the same manner a-> 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 sufficient strength to be adapted to the impartible, but distributing itself about the impartiality of intel lect, it always applies another and another part of itself to intellect which is fixed, in order that it may wholly apprehend that which is established prior to the AV hole of itself. After this manner therefon-, it produces a transition of energy, that which is partible in it, evolving itself about the impartible, and together with the transition, it generates time. Its transition however is effected in a two-fold way, either by being evolved about the one, and according to all the parts of itself having (he one; for into as many parts as it is divided in so many ways the essential, the same, and the different are contained in it. Applying itself there fore to the one, by each of its parts, and frequently coming into contact with it, it introduces transition to its intellection, in order that the whole of it may intel lectually iH-rceive that which is prior to it. Hut in another way, its transition is effected, by each part of it energi/ing about all things. For every part of it has these three, viz. essence, the same, and the different. Not being adapted there fore to the whole of each, it wholly applies itself to each, so far as it participates of each; to essence indeed, through that which is partially a thing of this kind, and to other things after a similar manner. Thus therefore we solve the doubt.

In addition to this also, it may be inquired how Plato not hav ing yet delivered to us the generation of time, now says that the soul lives through the whole of time? To this inquiry likewise it must be said, that he delivers the generation of that time, of which the animal nature of the world participates. For he says, that the father on beholding the universe moving and liviuir, constituted time, for the purpose of measuring the motion in it. Since then-fore, this life, and this motion to the universe which has a body, is adventitious, so likewise, time is imparted by its generator, from whom it has life and motion through soul. But the soul also has these from the father, I mean life, and the motion which is

BOOK in.] TIM^EUS OF PLATO. j53

according to time. Since however, it has something self-subsistcnt, it co-intro duces something to the progression of itself into existence from its generator. As the Demiurgus therefore, moves the soul, and it is also self-motive, after the same manner, the soul likewise is the cause to itself of being moved according to time. Hence before the Demiurgus gave to this universe time, the soul is said to be moved through the whole of time. For thus it gives subsistence in conjunction with the J)emiurgus to animal time, just as in conjunction with him, it constitutes the life, according to which1 motion subsists. It also governs according to nature, that which lives and is moved through it, and has not as it were, a casual inspection of if, 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, filling the whole of it with vivification, and intellectually containing it externally ; imitating in this respect its cause which generates three principalities of Gods, vi/. the guardian, the vivilic, and the demiurgic. The soul, however, by a much greater priority moves itself divinely, 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 theuniverse accomplishes its apocalastasis in conjunc tion with the apucatastasis of the soul. For it docs not accomplish this prior to the apocatastasis of the soul ; since the same things take place again and again in the world,* and generated nntures are produced according to the intellections of the soul ; nor posterior to it, in order that this restitution to its pristine state may not be without a cause. For what else but the jn-riod of the soul will comprehend the whole of it. If, however, we assert these things rightly, again the soul will have that which is divine from the one being, the unceasing from eternity, wis dom from intellect, and all things from the one cause of all. »

"And the bodv of the universe indeed, was generated visible; but the soul is invisible, participating of the rational energy and harmony, and pertaining to intclligiblcs and perpetual beings, being generated by the best of causes, the best of generated natures."

1 For »aO" iv here, it ii ncce*<nry to read talf riv.

Instend I>I'.T ,<S) *uXir <!• ry Mxr/iiy, in this place in the original, it ii nece»»ary to read, twtiiif

1 The version of Lconicu) Thomxus ends here.

Tim. Plat. VOL. II. U

PROCLUS ON THE [BOOK m-

Since Plato gives to the soul afterwards, all such things as he lx«fore save to the body, viz. essence, harmony, figure, powers, and motion, and conjoins both to the completion of one animal ; in order that you may not ignorantly suppose that body and soul arc of a similar dignity, being deceived by homonymous appella tions, lie concisely reminds us of tindilli-rcnce between the two, and does not .superfluously say, that body i> viable, but the MMI! in\i<ible; and shows that body is the object of opinion, because it is sensible and generated, but that the soul is nnbegotten, as with reference to the body, but generated, as with reference to intellect. Tor it belongs at one ami the same time to eternal beings, and gene* rated natures, but is the last of the former ; since time has now a place in it. And that indeed, \\hich is primarily eternal being, is in both respects eternal, vi/. both according to essence, and according to energy. For it lias not an energy different from its essence. Hut that which is gen« -rated, is in both respects generated, always becoming to be, and al \\ays energi/inir, as being in genera tion according to time. The soul, however, in a certain respect participates of eternity, ami in a certain respect of generation ; but it energi/es temporally. And the extremes indeed, [i. e. eternal heinu* and generated nature-*,! are in one way only perpetual, the one eternally, but the other temporally. Hut the medium between the two, is perpetual in a twofold respect, as beiii'j; hiformed, and on this account, of an ambiguous nature; not only according to tinpartible and impar tible, and according to its t\u> circles, but also according to |>erpetual being, and that which is generated. Hence il belongs to eternal beings, and is the best of generated natures, being produced by the best of causes. And again >ou see, the difference of the soul \\ith reference to body. .For IMato had before called body the most In-autiful of generated natures', but now lie calls the soul thebest of things generated. Hut it is common to both to have been generated by the most excellent cause. The soul however, as being nearer to its maker, is t/ic best; but body, as being more remote from him, is indeed most beautiful, yet not the best. For the most beautiful, is secondary to the best, in the same manner as beauty

tO tilt i^oail.

Ill what is here said, however, IMato may seem to call the Demiurgus the best of intelligible and eternal beings, in the same manner as lie calls the soul the lx-st of generated natures; and thus to bear witness to those who make one God 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 place in-

• 1'ioi-lus in what lie Lcrc >ay», alludes to the Chriitians.

ROOK in.] TIM. ECS OF PLATO. 15Jj

telligihlo and eternal beings, as forms1 in the Demiurgus, hut oilier essences pos terior to him, if soul has the same ratio to all generated natures, that the Demiur gus has to eternal beings. And wo must either make him look to things posterior to him, though in his speech to the junior Gods, when he commits to them the fabrication of mortal natures, he orders them to imitate his power ahout their generation. lie does not, therefore, fabricate immortal animals, by imitatin<r things posterior to him, but things entirely prior to him, in the same manner as he wishes the junior Gods to fabricate mortal natures by imitating him. Or if we avoid this inconvenience, \\c 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 intelligible* and eternal beings, as being the best of ge nerated natures, and as truly both impartible and partible, in consequence of its middle subsistence between the two; or that Iwcause he says it participates of rational energy and harmony, it belongs to [or primarily participates of] intelligi ble* 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 sul»i>ting according to time, and Ix-ing transitive. How therefore does the soul participate of the rational energy and harmony? And how does it happen, that harmony and the rational energy, are not primarily in the soul, but according to participation ? I answer, because these have a prior Mib>istence in the Demiurgus. For he produces the Muses, and jlfotisagctcs [or the loader of the Muses, Apollo], and also the Mercurial series. Hence the ra tional demiurgic energy and harmony, subsist in him primarily; the former being Mercurial, but the latter Apolloniacal. And the soul being tilled from these, participates of the rational energy, and of harmony. And if it be requisite to speak clearly, what appears to me to be the case, harmony must be conceived to have a three fold subsistence; so as to l>c, cither harmony itself, or that which is first harmonized; being a thing <j' this kind according to the icholc of itself ; or that which is secondarily harmonized, and in a certain respect participates of harmony. And the first of these tnust be assigned to intellect ; the second to soul; and the third to body. The rational likewise, or reasoning energy, has a three-fold subsistence ; the first l>cing prim ordial; the second according to participation ; and the third according to re presentation or resemblance. For there is also a certain vestige of the rational energy, in some irrational animals. We likewise understand essence, figure, and power, in a three-fold respect For essence, according to its primary subsistence,

1 For of™ here, it u necessary to read <•£>;.

PROCLUS ON TI1K [OOOK m.

and the first figure, and the first power, are in intelligible*. But that which partici pates in a certain respect of all these is the corporeal nature. For there is also something [i. c. matter] which is unf.gured, unessential, and powerless. The soul, however, has each of these accord!..- to participation ; but wholly participates of them according to the wholeof itself. For it is wholly corroborated, is wholly invested with figure, and wholly ' e>s,-utialli/ed. For the nnligured in it, does not precede the tiniired ; nor the powerless, power; nor the unessential, essence: since if they di<l, it would not at all diller from material bodies. The soul therefore, participates'of the reasoning energy, of harmony, figure and power, and wholly participates of each of these ; but body participates of them partially. A-ain al>o, from these things, the middle nature of the soul presents itself to the view, and it is also evident that IMato very properly says, that it was generated by the best of causes, the !ir>t and best of generated natures, and that it is in\i>ible, but the first participant of intelligible harmony.

" Since therefore the soul was mingled from these three, vix. from the nature of same and different, and from essence, and was distributed into T>J A. 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 tiling possessing a dissipated essence, and when on that which is impartible, it then speaks concerning it, being moved through the whole of itself."

\Ve divide the energies of the soul in a twofold way, the first of which is into the motive and gnostic energies ; for both tlioe are adapted to the soul, as the da-moniacal Aristotle also says. Of the motive energies however, \ve find some inherent in the soul itself; others, proceeding into the universe; and others, subhistin" between both these. For those indeed which extend through the whole world°, from the middle to the extremity of the universe, are mundane alone. But those which convolve the soul, are alone separate. And those that circularly cover the universe as with a veil, are separateand at the same time inseparable, abiding ;«ml proceeding about the universe. But of the gnostic energies, somepertain to the first of things ; others, to those of a middle nature ; and others, to the lust of things. For the soul knows itself, and the natures prior to, and posterior to itself; since it is the image of things prior, but the paradigm of things posterior to itself. Hence perceiving itself, and evoh ing 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 /jo»fcii in this place it is necessary to read o.\w«.

to any other j)lace, in order to perceive beings, hut that it should intellectually see itself. Enough therefore, has been sai<l concerning the motive energies of the soul. Hut here, and in what follows, he speaks concerning its gnostic energies. And that the soul indeed knows In-ings, and especially the soul of the universe, is evident ; since we see that they are also apprehended l>y our soul. If however it knows, it remains to he considered how it knows, and after what manner it knows intelligible^, and after what manner sensible?, whether by the same, or by different 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, each knowledge is a contact, the soul will come into contact with both intelligible* and sensibles, according to an appropriate application of itself to them, yet not so as to apprehend both by the same projecting energy. For it does not come into contact with sensibles, through its application of itself to intelligibles, nor with intelligible* through its application to sensibles. Uoth these however, vi/.. to touch and not to touch, are llie peculiarities of the liberated (iods, as we learn from the Parmenides. Hence, we before rightly asserted, that the soul ac cording to the gnostic energies which it possesses essentially, and through which it knows tilings prior and posterior to itself, is assimilated to those Gods. As PI, ito therefore, iu what he now says, speaks concerning these energies, he first wishes to remind us of what has been before said, the mention of which is not superfluous, but contributes to \\hat follows. For from these and those, the discussion will have an appropriate explication. The particulars however, of which he had before spoken were, concerning the essence, concerning the har mony, concerning the form, and concerning the powers of the soul. Hence Plato recapitulating says, that the soul is entirely mingled from three parts, essence, same, and dilli'rent. And it has been shoun what the mixture is, and that it is vivific. For the uniform cause of souls, constitutes the soul in conjunction with the Demiurgus. It has likewise been shown 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 geometric 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

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 ln'foiv observed, is the most beautiful of bonds. And the soul is divided Titannically, but is adapted harmonically, and is mingled \ivilically. Farther still therefore, in the third place, it is divided into those powt rs in it, according to which it returns bv a cir cular energy to itself. For the twofold circles are the powers of it. Hence these things Ijcinir premised, that which follows mu>t be dnnonstntted.

Since thrn-fure the soul consists of tliree parts, essence, same and different, and has these genera, as media between impartible and partible natures, it knows both through them. For it is the image of the former, but the paradigm of the lat ter. Hence as Finpedocles says,

\\ utt i li\ \\uler, e:irlli bv t urllilv si^lit,

Kliicr ilmne uc ifc b\ filler's li:;hl;

Tire t-vir splendid w disirin \>\ lire j

\ jew love 1>) love, \jy Mnt'c contention dire.

After the same manner, we also say, that the soul by its essence, knows all the essences from which it is derived, and all those which it essentially precedes. But by its sameness, it know* t!-.e sameness subsisting in all intelligible, intellec tual, and oensible natures. And by its dillercnce, the dilli rence which proceeds through all things. .Since likewise it is essentially harmoni/ed, it knows through its own proper harmony, both intelligible and sensible harmony. Since too, it has intellectual powers, through these it knows power when-\er it exists. From what has been before said therefore, the discussion of the gnostic energies of the soul is rendered manifest. For the soul, from the things which it possesses essen tially, knows both tin; paradigms, and the images of them. And through the reasons which the Deiniurgiis imparted 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 comes into contact, as Tinueus says, with both im partible and partible essences; and entering into itself, finds itself to be the rea son of all things. For all knowledge derives its completion through a similitude of that which knows to the thing known. And similitude is completed by the communion of one form. Hence, there is one reason in that which knows 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 measures and diminutions of the essences, on this account knowledge receives an all-various

lot £ia^Lyw» Ltre, road iiu^utand lor ycwm-icqi shortly after, read -yvuiffruot.

in.] TIMA:US OF PLATO. i59

diflerenct*. For intellectual knowledge is impartible and rtcrnal, because the reasons in it of things ae of this kind. But psychical knowledge is evolved, and

subsists in discurshe mercies; because the reasons of the soul, through which it knows things, have an evolved nature.

Farther still, intellectual knowledge is uniform, l>ecause the reasons in it sub sist inonadicidly, for they are primordial. But the psychical knowledge, is biforined ; because the reasons also have a twofold subsistence, the dianoetic sul>- si>ling 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 intclli-ible, but the other the sensible essence, what is it which says that these are dillcrent from each other, and that the former is a paradigm, but the latter an ima^e? For it is not possible for that which has not a knowledge of both, to speak concerning the difference of them, as we may learn in the Thea-Ietus. Hence, as it is there said, that the nature which knows visiblds and audibles, the former through the siirht, and the latter through the

hearing, and says that these are dill'erent from each other, ought to know both ; so this reason which is different from the two circles, speaking through all the soul, some things concerning intelligible*, but others concerning sensibles, and being common to both the circles, is, 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, which Plato calls reason. Hence also, we simply call the whole soul rational. This reason therefore is the one knowledge of the soul, which through the circle of tinsame knows the impartible, but through the circle of the different the dissipated essence. For though both the circles have a sub sistence between the impartible :md the partible essence, yet the circle of the same participates in a greater decree of the impartible, but the circle of the different of the partible essence. And thi^ is the one essential reason, as the essence is one, prior to ///c same and the different. The lift; of it likewise, is the self-motion, which exist* in the two circles ; but the knowledge of it is transitive, this also being common to both the circles. And on this account, the soul is not only biformed, but also uniform. Thus much therefore, has been said, for the sake of the comprehension of the whole dogma.

Descending however to particulars, it must be observed, that Plato snys 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 unmingled purity. For they would not remain three, unless they pre served their proper essence unconfused. It must also be observed, that speaking of partible natures, he says, " when the soul touches on a certain thing having a dis sipated essence? For the word to hare (TO rt -yap t%nv) pertains to tilings which

possess the essential and being, adventitiously, and the subject of which is unes sential and non-lwing. And the word (TO T«VO$) 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 (sensible*, and is su>pcndrd from intelligible* ; the contact manifesting a l:nou-led"e which is clear, immediate, and established according to a definite pnjection

O

towards the object ofkmnilfdge. " As a contact" says some one of the Gods. But concerning impartible essences, Plato was satisfied with alone saying, " and irhen on that irliich is impartible." For the simple and the uniform are the peculiaiities of the impartible essence alone. Moreover, to speak, appropriately sig nifies the psychical intelligence. For the soul is reason, but tu speak is the energy (m^ua)1 of reason, in the same manner as to perceive intellectually, is the eneriry of intellect, and to germinate, of nature. For the energies of essences, are paronymously denominated with the essences themselves.

We ought not however to be ignorant of \\hat Porphyry relates concerning the words it speaks, and it ends (T«JJ T&V X.'yfi, x*i Xrysi); and that he met with one interpreter, Amelius,' who instead of " it speaks being moved," reads, " // ends being mtrccd" though it is ditlicult to adapt this reading to the soul, which is moved incessantly, as we have before observed. Porphyry adds, that he saitl to Amelius, it fpeaks should be adopted, and not it ends, and that Amelius was very much hurt [at this emendation], but that he afterwards found one Socrates who reads Xi^n as well as Amelius. It must therefore, be written by us, " /'/ speaks being f/.'oi'n/ through the U'hofc of itself," and not '' it ends being moved,'" as that Socrates and Amelius wrote, according to the narration of Porphyry. I -'or to speak, is the essential1 eneriry of reason. The soul therefore, being reason, and a rational intellect, speaks and sees intellectually through the whole of itself, (when it comes into contact with a partible, or an impartible essence,) what that is which is the object of its perception, because it is itself both impartible and partible. And if indeed, the genera in it, were alone divided from each other, the whole soul would not from essence possessing knowledge, have a knowledge of essence. But if the genera, were entirely corrupted, there would not l)e a definite know ledge of beings,

' As fit-iifta, is we learn from Simplitiut, is the boundary of motion, just a* TO v\>v the now is the boundary of lime, so rrtpyrjfia is the boundary of energy. Thus too xn/^a it (tie boundary of roqffit, or intellectual perception, and aiaUi^a of aiotlqau, or sensible perception. A. id as maOtipa being the termination of sensible perception, is an impression of it in the SITMI: .am, that which is analogous to this must be conceivtd to lake place in ru'r^ia, f)f/>yij/ju, and >cr/»ia.

A/jfXioi is omitted in the original.

1 For oviriwJoi't here, it is necessary to read ovatn^rjt.

BOOK in.] T1M.EUS OF PLATO. 1G1

nor would it be possible to say, that essence is one thing, but sameness another. Since however, the middle genera are mingled with eaeh other, yet not so as to he confounded, the soul understands eaeh tiling definitely, and as Plato says, thr gh the whole of itself. But if it speaks, l>eing mo\cd through the whole of itself, it is evident that it is one and not one; that it has a knowledge common to the extremes, and yet differing from them ; and that as one, it wholly speaks about all things, and not wholly, as not being [entirely] one. The circle of the same likewise, in the knowledge of intelligible!*, 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, but 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 speak* of all things, through the whole of itself. And thus much concerning the things themselves.

Since however, some erroneously read /'/ ends, and not it speaks through the whole of itself, as we have said Porphyry relates, and that Amelius thus reading, was not able to unfold the meaning of the words of Plato, thus much must be added, that to read it spcaks being moved, is attended with less difficulty, but that we may also read // ends ; the word Xr(yfi signifying one apprehension from many conceptions, of things knowable, arriving at the peculiar and definite intui tion of each ; in order that the meaning of the whole may be, the soul being tnoved, ends at the knowledge oj each tiling [with which it conies into contact}. For the end of being moved is to cease to l>e moved, the soul never ceasing to be moved, and always arriving at a certain intelligence. Aristotle also, perceiving this to be the case in the heavens, says that they are always moved in the end.

" It also asserts what that is with which any tiling is the same, from what it is (line-rent, to what il is especially related, and in what respect, and how it subsists ; and when any thing of this kind happens either to be, or to suffer, both in things which are generated, with reference to each, and also with reference to such as possess an eternal sameness of being."

There are three interpretations of the proposed words, all which are reasonable,

and it is requisite to exhibit the jxiwer 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 it to be three, form-

Tun. Plat. VOL. II. X

J62 PROCLUS ON THE [BOOK in.

ing the division according to each of the colon. The first interpretation also, is as"follows : " When the soul touches on a certain thing which has a dissipated essence, and when on that which i* impartible" here the interpretation making a small stop, [i. e. a comma] it adduces the rest of tlie words, viz. " it says being moved through the whole of itsel)',what that is with which tint/ thing is (lie same, ^r." Tor Plato asserts, that the soul says all tin-so things, la-iug moved through the v>hole of itself, hoth of the impartible and the partil.le essence, coming into contact in both, with samene.ss and difference, liahitudes and finalities, actions and passions. For all these are analogously in intelligililes and si-nobles. Hut the second inter pretation makes one sentence to be that \\hicli we have before mentioned, vu. " II' hen the soul touches on a certain thing which has a disrated essence, and when on that u-hich is impartible" And the second sentence to be, •• // uktmsscrts being moved, what that is with which any thing is the mine, from what it is different, to what it is related, in what respect, and how it subsists, $c" This interpretation however, dillers from the former, localise it separates what is said about essence from what is said about things pertaining to essence. And the third interpretation makes a rapid division of the colon*. Tor it makes .me division to be that \\hichwo have before mentioned ; the .second, " // also asserts what that is with which any thing is the same, and fi urn what it is dij/ennt ;" and the third, all that follows. As we ha\e said therefore, the words have a threefold interpretation. We should direct our attention however, especially to the thinirs themselves.

That sameness, then, and difference are in intelligibles, is evident. J3ut how arc relation, situation, quality, \\hen, and passion there ? For these are well known to exist in sensible*, but how do they subsist in intelligible* ? May it not be said, that the genera ofU-ing manifestly subsist in intelligililes, becauisc they are pro perly beings ? You may also assume that relation, situation, kc. may be surveyed analogously in intelligibles ; relation indeed, if yon are willing, according to the paternal and maternal, and also the similar and dissimilar, the equal and unequal, only you must not assume unessential habitudes, but such as are adapted to in telligible educes. For the most principal habitude is there, where there is a more abundant communion, and all things subsist primarily. Hence Plato says, " and to what it is especially related." Hut the in a certain respect (GTI;) subsists in intelligibles, so far as each of them is not wholly the one, but after a certain man ner (JTT,) : for the one is simply one. And again, the sai/tc which is there, is also dij/'ercnl, but is not simply different; since if it were, difference ' would be no other than sameness. The like also takes place in the rest. All things

• For tr«jw>rr)roi litre, it is obviously necessary lo read rrf/x/ri/i.

BOOK in.] TliNLI'US OF PLATO. Ifj3

therefore, says lie, arc all, and each is one according to essence, but all things according fo participation. And this is what the in a certain respect is in intelli-

ffibleS.

Airain, the limr it suhsixis, is there according to the differences of participation?. For many things participate differently of the same |>eculiarity. Tims for instance, permaneney patticipates of sameness, and motion also participates of it, yet not after the same manner, l»ut the former more, and the latter less. In the orders of forms likewise, intelligible* participate in one way of the one, or of essence, but intellectuals in another way, and of the<e some differently from others, according to tht1 measures of the essence of each. Hence the /;r/tr it subsists is there, But the iclien i> there, either according to the operations of intelligible* on sublunary natures ; for these sometimes participate of them, and they become sometimes participate 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, but at another those. And eternal being sometimes accedes to it, in the same manner as sometimes the intel ligible. Each thing likewise is there, rcit/i reference to each, so far as all things are in each other, and proceed through each other, and all things are allied and adapt ed to all ; or so far as they are suspended from a certain one, or so far as one is cause, but another tin1 thing caused ; or so far as in some way or other they sub sist differently. And to sit fir is there, so far as they are filled from each other, and all things impart to all their own peculiarities. For Plato frequently mani fests /wr//c//>a//o/j by the word suffering, as we may learn in the Sophista. For he there says, that trAo/c is the suffering one [or that which is passive to the one], but is not (lie one itselj, l>ecause it participates of the one. These things therefore, are in intelligihles and in sensibles, because both in the latter and in 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 su/fr-ring, and as we have *aid, to call every thing which participates, that which suffers the thing1 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, and 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 thing in a greater degree suffers from another, and one thing in a greater degree acts on

' For * I'o-o here, it is rcijui^itc to read n.uov.

another; all which the soul intellectually perceiving, asserts some indeed through the circle of the same, but others through the circle of the different. For it ante cedently comprehends all sensibles, and 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 such 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 of this kind in the \\hole soul of the universe. Forgiving subsistence to all the life of the world, which is one. and various, like a many-headed animal speaking with all its head.s, and uttering partly (Grecian and partly IJarharic lan guage, this sold comprehends the eause* of all generated natures ; and knows particular* by universals, accidents by essences, and parts by \\hules. But it knows all things simply according to its divine part. For a (iod solar as a (iod knows things partial, and preternatural, anil in short all things, even though you should adduce matter itself. For every thing, whatever it may !>e is one, so f.ir as it is nom the one. The knowledge therefore of all things simply and immedi ately, is dm'ne.

" But reason becoming true according to sunte, and also being conver sant with different t and revolving about same without speech and sound, in that which is moved by it."

Atticus by reason here, understands the attentive power of the soul; but Por phyry, the charioteer, moving the twofold horses; and lamblichus the whole soul. For the soul movesgthe 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 is more 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 Oie one power of the essence of souls, according to which also the soul is one, just as it is Informed according to sameness and dillerence. Or why were there not three circles, one according to each of the elements which are three, but two only, unless there is one essence in both ? The power therefore of this one essence, is Jhis reason, which is neither essence itselfTnor the energy from essence having the third order. Hence this reason Iwing one, knows according to the same. FqiHt does not sometimes know the intelligible, and sometimes the sensible, like our reason, which is not able to apprehend both according to the same. This reason

LOOK in.] TIM .EL'S OF PLATO. IG5

therefore, knows at once both san.e and dij/cnnt about the intelligible, and a)x)ut 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 to same, signify the difference between the knowledge of a dhine soul, and our knowledge ; but the word becoming signifies the difference lietween psychical and intellectual knowledge. This reason therefore, knows inlelligibles and sensibles, by coining into contact with intelligible and sensible sameness and dillerence; hut it passes through the whole soul, here indeed, moving the circle of the same, but (here, the circle 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 illtelligibles, but he introduces sense to the worlds." For thus also the psychical reason, being 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 wiener, becoming indeed, and not bein^ true, in the same manner as intellect itself, For in tellect is really true, and is true according to same ; either as at once knowing both beings and generated natures, or as always Ix-ing such, and not sometimes, like the reason of partial souls. For this is not always invariably true, being tilled with error and ignorance through generation. Or this reason is becoming to l»e true, as being transitive in its twofold knowledg • ; but is true according to same, as always comprehending the whole form of each object of knowledge, and not conformably to our reason, evolving each o/ the forms which it beholds, but sun-eying at once the whole of every thing which it sees. For we meeting with a dill'erent part of the same thing, do not see according to name, but we perceive each thing partially. Or it may be said, that this reason is according to same, when conversant with sameness and difference, bteoming simply after the same manner true, both about the intelligi ble and the sensible, as knowing both at once, so far as same, and so far as dif ferent, that it may see and tell that the one has its progression from the other.

To b<- therefore, according to same, manifests that this reason is gnostic, according to one projecting energy, both of that which is truly dijfe'rcnf, and that which is truly same. For possessing at once a transitive knowledge of these, this reason is becoming to be true, and of which the energy is to speak of that which is truly same, and of that which is truly different, in the intelligible,1 and in the sensible nature. For the work of this reason is to see in what intelliziblcs

differ from sensibles. For it is necessary that there should IM? a certain thing 1 There is tui omission Lcrc in the origiual of row er rj>

16(j PROCLUS ON THK [BOOK in.

whicli is gnostic of l>otli, in order that it may *ay intelligible* • are one tiling, but sensible* another. But " /'/ is borne tilun^ in thu! which is moved by it,"' as proceed ing into tintwofold circles, and moving l»ot!i itself and them. For the latloti manifests the progression from one knowledge, divided into a twofold knowledge. This rea>on itself however, is a uniform knowledge [or a knowledge having the form of the one], l»otli of intelligible* and seiiMhlcs. Or it may he said, that it speaks in the soul, because the intelligible is our tiling and the sensible another ; or that it knows * both, being prior to both the circles, which know intelligible* and seu>ihles in a divided manner. For since the soul is both a monad and a duad, according to one knowledge, it unitedly comprehends intelligible* and sensible*; and again, it comprehends some things according to the circle of the same, hut others, according to the circle of the dttj't rent. As therefore, in essence, the monadic precedes the Informed, and this is al>o the ca>e in harmony, in form, and in powers, thus al>o in gnostic energies, the one reason is the primary leader of distributed knowledge. These tiling however, have been frequently repeated by me, through the ambiguity in whicli the interpreters aie involved in explaining them.

Plato therefore, indicating the>e particulars, says that reason itself becoming true is borne along [i. e. revolves) about both the intelligible anil the sensible, in that which is moved by it, i. e. in each of the circles. Hut it is borne along with out s|>eech and sound. For inward reason is not at all in want of either of these ; but they are requisite to that reason wl ich proceeds through the mouth. So that it isju>t as if lie had said, that this reason has a motion more perfect than every1 energy which proceeds externally. For sound and voice are assumed as symbols of sensible motions. Inward reason therefore, as being the charioteer, and moving in it* course each of the circles, produces in us a twofold knowledge, whicli Plato delivers in what follows. But if we read, as we find it written in the most accu rate manuscripts, ;// ///;// n-hiih is moved by itself, and not, in that irhich ix moved by it, \i/. by reason, this will manife>t the whole soul, signifying it from its definition. For the thing defined, is in a certain ropect tin' same w ith the definition of it. Reason therefore, being borne along in the soul ; for it is the soul which is moved by itself; at one time knows the Aiinie and tlij/crent of sensibles, but at another, of intelligibles. And it seems that .\iinit. 'and ilijfl rent especially characterize know ledge, in the same manner as motion and permanency characterize life. Hence

' For utorjra ill this pljiv, it !•» ncitssary to read voiyr«.

1 For ttlo> hcr«', rt'jd fi?wi.

' For irnoav ill this plaic, it is ub\ioti*lv necessary to reU'l *u<rr)i.

also, Plato particularly makes mention of these, because all knowledge lias an alliance to them.

" \Vhcn it is conversant with a sensible nature, and the circle of the ' ditjircnl proceeding with rectitude, enunciates what it perceives to the whole soul ; then stable and true oj)inions and belief arc produced."

In what is here said, Plato sjw?aks ahout the knowledge of sensihles, and how the reason in tinsoul of the universe generates this knowledge, vi/. by moving the circle of the different, and the reasons in it which preside over the orderly distri bution of wholes, and by preserving this circle in a state of undeviating rectitude. For rectitude manifests right opinion, as Porphyry interprets, and lambliehus admits. It likewise manifests the untamed and the non-verging in providential energies. For unwearied, and rapidly-moving power, are adapted to intelligence ; but the inflexible, and the nninelined, to providence and prolific energies. And to the impartible essence indeed, purity ' of intelligence, is adapted ; but to the partible essence, nndeliled energy. Porph\ry therefore, considers the circle which is moved vviln 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 sensihles tends to externals, and is again reflected to the soul itself. Hence, that which is not accurately a circle in the soul, is neither a right line alone, such as is the knowledge of sense, nor a circle, such as is the know ledge of dianoia. lamblichus however, rejects all this, as pertaining to human, and not to divine knowledge. When therefore, the charioteer moves the circle of the different, but this remaining undeviating and converted to itself, excites the reasons of scn>ibles, and announces to the whole soul the quality of each sensible object ; (since the whole soul knows according to this, every thing sensible ; for the circle of the xame when it beholds intelligible*, knows also sensihles as from cause, but the circle of the different know s them immediately, and as it were in a co-ordinate manner) — when this is the case, then stable and true opinions and iM'iief, are generated in it. For the. more divine soul judiciously approving, or rather, im parting by illumination, a more intellectual energy to the doxastic 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, but such as are flowing and contingent, faithfully and stably.

' For »nOnporijr«i her*, it is nccfs«ry to read *a0opor?)».

J0Q PROCLl'S ON TIIR [BOOK in.

For opinion indeed, it the energy and knowledge of the do.rastic soul ; but fail ft is the stable a mlunJcviating judgment of opinion. And thus much concerning this par ticular.

It deserves to bo investigated however, how the circle of the different is, as has been said, gnostic of every thing sensible, and the circle of the same, is gnostic of intelligibles, as will be said. For though by dividing the moti\e power.-' from each other, one of the circles is t!ie cause of motion to the right hand, hut the other of motion to the left, yet the gnostic powers must not IM' separated after the same manner, but it must be admitted that they have a knowledge of sensibles or intelligibles. May it not therefore be said, that the \ilal motions pel tain to progressions, but the gnostic to regressions ? And the circle of the same, indeed, as Iwing proximate to intelligibles, proceeding from thence, is by proceeding moved vitally, forms by its progression the first period, and through it moves the whole world. For the less principal follow the more principal periods. The assertion of Aristotle also is true, that generation is moved according to both ; possessing the invariable from the motion to the right hand, but the variable from the circulation to the left hand. The circle of the turn? then-lore, is converted to the intelligible; and on this account is gno-tic of intelligibles. Hence it is neces sary that every where conversion or regression should follow permanency. But the circle of the different, abiding in the circle of the same ; for it is proximate!) comprehended in this, just as this is by intellect; proceeds through vital motion, to the second tiling, w hich is moved by it, I mean to the second circulation;' and through this also moves generation, just as the circle of the same, through the inerratic sphere, moves the universe. Being converted however, or returning through knowledge, it is converted to the vital motion of the circle of the saint which is proximate!) above it. But returning to it through knowledge, it is gnostically converted to that which the vital motion of the circle of the same administers vitally. And thus it obtains a knowledge of the whole world, conjoining the regression of itself to this circle of sameness, which abides prior to it. Thus too, the one circle U-comes gnostic of intelligibles, but the other of sensibles. For if the latter moves the period of the difjerrnt, it is necessary that it should know this period and also the things of which 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 what being assimilated, it lives this life. So that to the one of circles the regression is through a part to the whole; but to the other,

1 viz. The circulation of the plunclary spheres.

BOOK in.] TIM/EUS OF PLATO. j(tf

through a whole to another whole. ' Ami thus much has been said by us iii answer to this inquiry, winch demands profound consideration.

It is not proper therefore, to think that the soul of the universe receives the knowledge of sensibles externally, or that it is in 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 the reasons of sensibles, produced in energy from itself. Jlcnre also, Plato accurately says, lh;it the circle of the diHi.-rent energi/es 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, and firmly established in them. And thus much concerning the things themselves. The words however, " enunciates to the whole soul,'" are concordant with the words, " // speaks, being moved through the rc/iole of itself" But they indicate, that the circle of the different, proximately comes into contact with sensibles; and that through this the whole soul obtains a knowledge of them. The word eurou how ever [i. e. of it] may, as Porphyry also has observed, be multifariously inter preted, but ought rather to l»e attributed to rcaxon. For opinions, and the belief of the circle proceeding with rectitude, arid enunciating sensibles, are the progeny of reason. For opinions and belief 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 s;>eaks of its co-arrangement with the circle of the same, adding as follows :

J. " But when again, it is conversant with the logistic * power, and the

circle of the same revolving with facility indicates its perceptions, then intellect and science are necessarily produced."

Pinto entirely opposes ' the rational to the sensible, the revoking witli 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, but 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 lamr, i* through the world to ill paradigm: each being a trholr, but the former a tenaiblr, and the latter an intelligible irftolt.

For \aynor here, it is necessary to read \oyiirrmv.

Instead of nrtftiprcr io this place, read arrcO^rr.

Tim. Plat. VOL. II. Y

frequently observed, and in intt lligible* always submits in energy. And it seems that he thus denominates the rational the logistic, just as he afterwards calls the sensible the sensitive. Tor tin? nensiblc is motive of sense, and the intelligible of the reasoning of the soul, lime*- the logistic1 will be that which is compre hended by the reasoning of the soul ; and this antecedently comprehending cause, is homouymously to reasoning railed logistic. But he calls the intellectual voluble, as having the unimpeded in transition, and also the circular, and the nourishing, likewise perfection in intellections, the energizing about divinity, the boniform, and the revolving about the intelligible as u centre, " hastening to conjoin yourself to the centre of resounding light," says some one of t':e Gods. The word bans likewise signifies that whirh is filled with truly existing beings, and is united to them. But the word indicate* signifies, to unfold as it were into light, to teach, and to produce from that which is arcane. Farther still, by intclltct here, mu>t be understood the intellect \\hich is according to habit. For intJlect liat a threefold subsistence ; the first indeed, being dirine, such as is the demiurgic intellect ; but the second, being that nhich in participated by soul, and is essential and ieJf-perfect ; and the third, that iJiic/t ml»i&ts according to habit, and on account of which the soul is intellectual. Ami science is the iirst knowledge which is filled from intelliiiibles, and exists with an uninclining, non-verging, and immu table energy. But it differs from intellect, ' so far as the latter is sun eyed in the simple projections alone of the soul. For through it (lie soul at once intellec tually jK.-rceives the whole of each object of intellection; since the at-oncecollected in energies, is the peculiarity of 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 knows which among them ha\e the order of causes, and which of effects. But all knowledge of this kind is called science, just as the simple appre hension of each object of intellection is called intelligence. And such is our expla nation.

lamhlichus however, conceives this intellect to !»e more ancient than soul, supernally containing, and giving perfection to it. lie also contends against those, who either immediately conjoin the soul to all-perfect intellect, (tor it is necessary that the transition should not be immediate from exempt natures to participants, but that there should be middle essences co-arranged with the things that participate) or who suppose intellect to be a habit of the soul. For it is iie-

' litre also fur Xuyuor, read \uytartkuy. 1 Now is omitted here iu ilit original.

BOOK in.] TIM.liUS OF PLATO. 171

cessary that prior to that \vliirh is in another, that should exist which is in it sell'. And this indeed, is rightly asserted with reference to things; but it is more eonsonant to the words of Plato, to survey this intellect as a habit in the soul itself. For Tima-us says it is produced from the energy of the circle of Me same. But that intellect which the Demiurgus constituted, mu^t l>e said to be abo\e soul, when he placed analogously soul in body, and intellect in soul. For it is evident that this intellect in more ancient than soul, just as soul, according to Timauis, is more ancient than body. The intellect however, which is now mentioned, being the effect of the motion of reason about the intelligible, through the circle of the same; for he says it is produced, in consequence of that circle revolving wilh 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. Hence also, he says-, that it is ingenerated 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, thai uhcn 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 arc produce/I in the foul. And this indeed, must necessarily be the case. For a perfection adapted to such energies, is consubsistent with them. \\ hat then, some one may say, is reason at one time conversant with intelligibles, but at another with sensibles ? By no means is this the case with the total soul for soul of the universe], but it is always on high, and 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 uhere similarly according to all the powers : for this is the peculiarity of divine intelligibles, on. account of the simplicity of their essence. But according to the energy of the circle of the fame, reason is more conversant with intelligibles than with sensibles ; and 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 Timanis says, u the circle ffthc different proceeding with 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,1 which signifies the unincutubered ; just as rectitude there, indicates a lation uiidistortcd by inferior

' For orpo^oc in this place, it u obviously novrsiary to read

172 PROCLUS ON THE [UOOK in-

objects, and an irreprehensible judgment ; so that lie celebrates appropriately each of the circles.

" Whoever therefore asserts, that this is ever ingencralecl in any other being than soul, asserts every thing rather than the truth."

What does he intend to signify hy the word this? Is it intellect and science? If so, he does not mean the circle of the different. Or rather does he not speak of the twofold conjunctions, [intellect and science,]1 opinion and faith? For intellect and science arc' one of the conjunctions, and opinion and faith are the second. But through these he comprehends every sonl. Fvery tiling therefore, which is the recipient of intellect and M-ience, opinion and faith,* is soul. For all these knowledges are rational and transitive. And l>ccause indeed, they are ra tional, they are exempt from the irrational powers ; hut hecause they are transitive, they are subordinate to intellectual knowledge. For if science and intellect are in intelligible*, yet they are not in^t aerated in them, as he sa\s they are in the soul. For sciences in the soul sulisi^t according to participation ; since thev participate of science itself, the soul being essentialli/ed according to participation. For the middle proceed from the first genera, and are similarly harmonized ; since the harmony in the soul is from harmony it self. The; soul likewise possesses figure, similarly to the fir>t genera. For intellectual figure is comprehensive of allvarious 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 In-ing, and knowledge from the demiurgic intelligence, where also permanency is unfolded into light. For all kndu-lttfae is a certain permanency and comprehension of the thing known, and an apt conjunction with it. The motion therefore of the soul participates of the whole psychical knowledge, so far as it knows itself/ and looking to itself moves ; ami knowledge participates of motion so far as it is transitive. Peculiarly however, the motive energy is defined accord ing* to motion; but the gnostic, according to permanency. And the circle of the different is rather motive than gnostic, hut the circle of the same is rather gnostic than motive; hecause permanency pertains to sameness, but motion to difference. In the circle of (fie different however, there is knowledge, and in the circle of the

1 The words vow «rcu trmrrt^if are omitted in this place in the original.

For Tiirtwi \\vtt, read -martm.

' lor tavTrj here, it is ohviouslv necessary tu read «uirrj>. 4 Instead of pcra rr;r lo/joi* in this place, it it requisite to read tura rtjr M»IJ<TI>.

HOOK in.] TIM/KUS OF PLATO. 173

same, motion ; just as in the latter there is sameness, and in tlie former difference. But the whole soul participates through the whole of itself of the genera of l>eing. As far therefore, as to these particulars, the psychogony obtains its completion, being divided into the In-fore-mentioned heads. For the hypostasis, harmony, figure, powers and energies of the soul, have been discussed. ••*'

Since however the soul is a multitude, and the first of composite natures; hut it is composed, not of infinites, but of things numbered, arid these not without co-arrangement, but harmonized ; this being the case, numbers and harmony were very properly assumed in the generation of it. Since too, it comprehends the principles of all analogy, and all harmony, in consequence of l>eing the soul of the world, no analogy is omitted [in the composition of it]. Because however, it was constituted by divinity, the more divine of the genera was assumed, vi/. the diatonic : for it is entheastic. And at first indeed, Ix-cause 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 the Dcmiurgus divides, and unites the parts through analogies. But through the circles, the wholeness in each of the parts, is delivered. It must likewise be assumed, that the Demiurgus in the Tima-us, energi/es in conjunction with all the demiurgic Gods. For he cuts into seven parts Titannically ; unites Apolloniacally; produces body, and invests it \\ith figure, as containing in himself Vu lean; 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 l>een 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 sold. It is likewise requisite to investigate what the middles are, what the multiple, sii|>erparticular and superpartient ratios are, what the leimma is, and what the seven parts are; and why the diagram proceeds to a quadruple diapason, and the diapcnte, and tone.

Of the three middles also, the geometrical, arithmetical, and musical, the solid analogy which is composed from the three is the equality of Themis, from whom every order is derived. But the three middles proceed from the three daughters of Themis, viz. l£unomia, Dice, and Irene; the arithmetical from Irene, which surpasses and is surpassed by the equal ; which also we employ in the time of peace in contracts, and through which the elements are quiescent; but the geo metrical from Eunomia which likewise I'lato denominates the judgment of

' There it uufortunatclj an hiatus here in tlie original.

PROCLUS Otf THE TIM^EUS OF PLATO. (BOOK in.

Jupiter, and through which the world is adorned with 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 been demonstrated, the essence of the soul is adorned by the geometric middle, the soul being the same through the whole 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, equally surpass and are surpassed by Uiings entirely partible and impartible. And by the harmonic middle,1 because of the powers that are in it, some are in a greater degree separated from their pro ducing causes, and have a greater transcendency, but others a less. And again, the sameness of forms subsists every where appropriately through the whole world, corporeally and vitally, in a plant, in an animal, and iti a stone; because the whole world is adorned with geometrical proportion. Hut the arithmetical middle presents itself to the view in the sublunary elements, which it equalizer 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.

1 la it cad of >j ?« ojifiuvtfii /jcffori?! iu this place, it is requisite to read rjj i* n^uruy pteorriTt.

BOOK IV.

" BUT when the generating father understood that this generated statue or resemblance of the perpetual Gods, moved and lived,' he was delighted and exhilarated, and in consequence of this delight, considered how he might fabricate it still more similar to its paradigm. J fence, as that is an eternal animal ' he endeavoured also to render this universe such,' to the utmost of his ability."

The one Demiurjjus, who also fabricates wholes, generates collectively and at once, according to sameness, ;ind converts, perfects, and assimilates his fabrications to their paradigms ; whether one and the same essence effects this, and one and the same ^enerative, recalling, perfective and assimilative power, as is? asserted by some* of the ancients, or different powers, as appeared to l>e the case to certain others. For there is no small dissension, and as it were opposition, between these men. There are likewise some, who unitiivj:, are at the same time unwilling to ad mit that the one is without the ellicacy of multitude; and there are others who, though they divide, yet cannot endure to say, that the number of powers is unco ordinated and mutilated, but they willingly admit and demonstrate that these powers are. comprehended in iheir proper monad, and are united and preserved by it. Hence it happens, that some assert that these powers are a tetradic mo nad, but others attain, that they are an united tetrad, or as they love to call it, a monadizcd tetrad. It is evident however, that the Demiurgus here mentioned being

1 TLe words T< CIITO i-ui £*», arc omitted in (be tnt ofl'roclus.

1 Tor cwjv here, re;id cwor.

1 The word TOKIVTW it also omitted in the text of I'rorlua.

Instead of ta&otny in lint place, it U ueceswry to read KaOairrp roiair.

170 PROCLUS ON THK [BOOK iv.

one, insorfH 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 generatire power, when he orders them to produce and generate ani mals in common ; and an analysing power, when lie commands them to receive back again the parts that were borrowed from the whole elements, the substances composed from them being dissolved, and to recall them to their wholes. And after all these, he inserts in them u guardian power, in consequence of which, ho immediately constitutes the governors of the world, guardians of the numbers of time, and earth the guardian ofday and night.

The Pemiurgus therefore, as I be»;m to say, by whom all tilings were produced, generated them consubsistent with himself, and assimilated, and perfected, and converted them to himself; their order not being confounded by the at-once-collected evolution, as it were, of all things into light, but being in a much greater de- •T-ee guarded and connected. For he neither deprives inferior natures of the pro vidential care of more excellent beings; nor more perfect natures of the dominion pertaining to them over such as are more imperfect. For he does not comprehend one of these prior in time to the other ; nor do either secondary natures remain destitute of the inspection of pro\ idence, nor such as are more ancient, sluggish and unprolific ; as if the former did not yet receive the providential en« rgies of the latter. We ho\ve\er, not U-ing able to understand, and much less to explain the beneficent energy of the father of \\holes from eternity, about the world, must be sirtislied w ith perceiving and speaking of him, as at onetime generating, at another adorning, at another |MTl'ecting, ami at another assimilating, \vhicli also the words of the philosopher now previously MI tiering, are prepared to operate upon us. For the world now participates of motion and life, according to the doctrine of the father.1 For soul that dwells together with it, preserves to itself the different kinds of its own peculiar knowledge, according to which it knows both intelligibles and mundane natures. I5ut motion and life, which do not flourish in itself alone, it also imparts to all the bulk of the body of the universe. And on this very account either alone or es|x-cially, the fabric of the world being completely fashioned a resemblance of the intelligible Cods, the Demiurgus was in a still greater degree Jftightfil and c.r hi Id rated, and ill consequence of this delight and exhilaration, caused it to possess a greater and more perfect similitude to intelligibles. Hence also, he considered how he mi-lit make it as it were perpetual. For the intelligible is properly, and primarily perpetual, but that is secondarily jwrpetual which is co-ex tended with the progression and evolution of time. For the ivtr is twofold, the

' For watrot in thi» |>l"»ec, it n urces»«ry lo read war,>oi.

one being eternal, but the other temporal. Why therefore, after .ill the before-men tioned benefits, docs Plato introduce this eighth gift of the Demiurgus ? Because it is the greatest and most perfect, and transfers the image to the highest simili tude to its paradigm, lint it is necessary that he who onee exhihits the ijeneration of wholes in words, should pass from things more imperfect to surh as are more perfect. For conformably to this very tiling, things which subsist />cr sc or essentially, and those which are ingenerated in others, are, as it were, opposed to each other; because in things which are established in themselves, and which in no respect whatever pertain to otlu r>, it is necessary to say that the more ve nerable of these rank as leaders, through winch the final, the demiurgic, and the other causes consequent to these, present themselves to the view. But in thin-'s winch are participated by others, such as are more imperfect occur, which Income as it were subjects to more perfect natures, and show themselves to IK- of pos terior origin. Such therefore, i.s the whole' design of the words before us.

It follows in the next place, that we should show through what causes, and from the possession of what nature, the Demiiirgus of wholes constituted time in conjunction with the soul and the universe; and also what the good is imparted by it, and on account of which it was produced. It is likewise especially requisite that we should show this, because many, even of the friends of I'lato, apprehend time to be a certain obscure form, and nothing more than that which i.s numbered of motions ; not considering, that oftJic ten gifts •xttich the. father imparts to the icorld, each of the following is entirely greater than each oftlie gifts that precedes it. If J herefore, having now animated the world, and rendered it a blessed (iod, he after wards imparts time to it, it is evident that time will be' superior to soul, and to the possession of a blessed life on account of soul, and that a life which is defined according to time will live periodically. Hence time will not be a tiling of such a kind as the multitude say it is, but will have an essence more divine than that of souls, and psychical good. Tins therefore, we shall again more fullv en force.

We must say however, directing our attention to the words of Plato, that the Demiurgns intellectually perceives the lite, 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 Imlk, the object of opinion in conjunction with irrational sense. ISor docs the Demiurgus in his intellections tend to external objects; but

I or Ttaaao here, read rairo.

Instead of vrtprrpov act tit; o j^poroi, it \t nccrssary to read vrrprtpor ar (17 o \jx>vot.

Tim. Plat. VOL. II. Z

17U PROCLUSONTHE [HOOK.*.

every intellect ' is converted to itself. Hence, localise he intellectually perceives himself, and contains in himself the generative, ami providential cause of wholes; by In-holding himself, he surveys both the essence and tl>e perfection of his own progeny. But Plato xayt, that the vorld icas generated the statue or resemblance of the perpetual Gods ; not that it is the image of the mundane Gods; for he docs not alone speak alxmt the corporeal-Jonned nature <>J the universe ^ but also about the ani mated and intellectual animal, which comprehends in itself the mundane (wd.i ; but he says ////'v, became it is the resemblance of the intelligible God*. Fur it Is Jilted with deity Jrom them, and the progressions of the mundane God* into it, are, as i/ttr/r, cer tain riiers and illuminations of the intelligible Gods. The world also, receives thesf progre>sions, not only according to its celestiul part, hut according to the whole of itself. I -'or in the air, in the earth, and in the >ea, there are advents o! 'the terres trial, aquatic, and aerial Cods. The world therefore, is filled with deity accord ing to the whole of itself, and on thi.s account is wholly a resemblance of the intelligible Cods ; not indeed, receiving the intelligible Cods themselves ; for nei ther do .statues receive the exempt essences of the total Cods ; but being fitly adorned, it receives the illuminations derived from thence to secondary orders, to whic'h it has a commensurate subsistence.

That by the perpetual however, he means all the intelligible Gods, and not the Cods that are in the world, he renders c\ideiif. by immediately adding, " Hence as that is an eternal animal," vi/. the intelligible [or animal ilselfj. But who the intelligible Gods are, muy be assumed from division. For it must either be ad mitted that they are prior to animal it>elf ; or in animal itself, In-ing the monads as it wore of the four ideas which are there; or posterior to animal itself. It would be ridiculous therefore, to arrange them prior to animal itself; for they would then comprehend eternity, to which he has not yet said the universe is as>imilated. But it is impossible to arrange them in animal itself. For how could Plato call the universe, the statue or resemblance of those Cods, to which he had not yet according to the order of the discourse, assimilated the plenitudes of the universe ? For he does this afterwards, when he produces the partial plenitudes of the universe. So that be would not have said, that the universe was now gene rated the resemblance of these Cods, but since it -cili be. It remains therefore, that the perpetual Gods, are all those posterior to animal itself, which subsist between the intelligible paradigm and the Demiurgus. For 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 N! 11 it omitted in the original in this place.

BOOUIV.J TIM, EL'S OF PLATO. 17;,

Honce tin* world is the statue of the intelligible Gods, when it is assumed in con junction with soul and intellect, and the deity which accedes to it. Cut it IN a statue in motion, and full of life,' and deity ; fashioned from all things within itself; pre serving all things, and tilled with an at-once-eullected abundance of all good from the father. It likewise peculiarly receives from nature motion, more than any thin^ else; hut from soul, motion and life ; and from intellect, intelligenceamllife, and the receptacle of the mundane Gods. 1-Yom the mundane Gods however, it receives that which remains, vi/. the heing fashioned in perfection, the most true statue, or resemblance, of the intelligible Gods. And a-ain, from this it is evident, that Plato establishes the Demmrijus conformably to the most consummate of the ini tiators into the mysteries. Fur he exhibits him as llie statuary of the world, just us before lie represented him the maker of divine names, and the cnundator of divine chiracterti through -u-hich he gave perfection to the soul. For these things are effected by those that are telesttr* in rcali'y, ir/w give completion to statues, through eharaetcrs and vital names, and render them liviii'j and moving. 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. lie wa-i de lighted with, and admired however, not that which proceeded from, and through him was completely effected a thing of this kind, but with his own povrer, which caused the universe, from bein^ moved in a confused and disorderly manner, to l>ecome orderly, animated, endued with intellect, and divine. And as by know ing himself, he knows the world, so by admiring his own demiurgic power, he makes his fabrication to be admirable, and the true statue or resemblance of the perpetual Cods. For in a certain respect, the unircrse i.v said to be a statue (ajaX/xa) from divinity being delighted irilh it (•*(*$'* rt ayxA?.£<r5a« rov $EOV err' atmo). lie was delighted however, and exulted, not rejoicing in a thing situated externally; for how being intellect can he look outwardly ; but his delight was produced from IK ing filled with his own boniform will, and from his beneficent power proceed ing to the tmcn\yin£ and exuberant communication and supply of more perfect goods. This also Plato sullieiently indicates, by haying that the Demiurgus Lu consequence of being delighted, endeavoured to render the universe still more

1 For cu'i here, it is obviously nccesviry lo irad zurji.

For rfX€ir«i lii-rc, read rr.XeTrnj. 'I lie ttlnt<e wrrc initiator* into the mvMerios, and were fkfurfitti, or capable of perfuraiiog di\ine opernlions. This theurgy, in winch these initiators were deeply skilled, formed the last part nf tlie Mcerdolal science. See an interesting account of it, from a very rare Greek MS. of Pselius, On Of mom according to tht Dogmat of tfir Grreki, in tbc Notes to my

similar to its paradigm. For he was primarily delighted indeed, through the inward intellection of himself, comprehending and benevolently receiving the intelligible universe, with a siii.pl.-, unimpeded, and collected embrace, through permanency in, and a perfect union w,th it. But he was delighted secondarily, if it |M> lawful so to speak, on account of the aptitude of the natures winch receive the supply of good, externally proceeding from him.

An.l here you may see, how Plato delivers th«- three causes of the participation of -oodproceeding into this world from the lather. One indeed, and the first, is Hiat which proceeds from the purer of the .-ili-dive cause. For it is the Dcmlm-'nis who now generates time; through his own unemying and prolific abundance desiring to lill ^ things uith first, middle, and last goods. Hut the second cause is that which arises from the aptitude of the recemng thing. 1-or the communicator of good is thru delighted, when that whirl, recei.es ,t, ,s aptly opposed to iLs reception. And the third cau>e, i, that «!,ich procerds from the wmmtrv, and as it we con^imti.m and symphony of both pnetr and aptitude. 1 or on account of this, though the ( Jods always extend to all things good co-ordinate to their essences vet it is not always received by all of us ; because we are not ad-ipted to its reception, and Ime not always a subsistence commensurate power If however, we wish that divinity should rejoice in us,1 as he is naturally disposed to rejoice, and he de!i»hted on our account, though be always Assesses an invariable sameness of subsistence, we must render ourselves adapted to the reception ofthe^.od which is extended by him ; in order that theg.lt ol divinity, nnv not w ill, resp,et to us I,,- inellieacious, though he is not impeded by any thing. The>e thmgs therefore it is the business of another discussion to survey more

fully.

Now however, let us see how the ,-nnerse becomes ,uo,v similar to its para- ,li.Mn. through the generation of time. Because the paradigm therefore is pnmarilv eternal, if the sensible world did not receive, a secondary perpetuity, .1 evident to every one, that it would be in a less degree assimilated to the mtell •nblc \ud it likewise is not difficult to perce.ve, that the nature which has ,ts Generation in mutation, if it were separate,! from time, wonld be so far from bein" perpetual, that it would not be possible for it to remain for a moment. Hence, a certain perpetuity is necessary to that which is to be m a Mill

• |ii»te*il of <rro,xf.<. in llii> pla^. il i» i.ectssarj to r.-ail ffi<7rmXn.

delight indicating our proper recrjition of this good.

H..OK iv.] TINLIXS OF IM.ATO. lit)

decree assimilated to tlio intelligible. But to that which is perpetual indeed, yet lias not the perpetuity at once present with it, in the same manner as the intelli gible, the vthole extension of time is necessary. Moreover, lie who considers the nature of time, will more clearly know' how time not only contributes to the perj>etiiity of the \\hole world, and to the great parts of the world, but also to the perfection and felicity of each of thorn, and comprehends all these at once; which in the course of the interpretation we shall endeavour to manifest, by investigating the plentitudes of time.

" The nature indeed of animal itself was eternal, and this it is impos sible to adapt perfectly to that which is generated. Hence he formed the design of producing a certain move-able * image ' of eternity ;* and in consequence of this, while he was adorning the universe, he made this eternal ima^c 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 is not considered as at all dubious by the Platonic philosophers. J3ut what eternity is, and the mot cable time which imitates it, are things perfectly ditlicult to understand, and to explain sufficiently to others. At the same time houexer, it is requisite to narrate the more elegant opinions of the ancients about it, and to add, if we are able, any thing which may contribute to the elucidation, .and distinct consideration of the things to be discussed.

The multitude therefore, have a conception and co-sensation of time, in conse quence of looking to the sublunary and celestial motions, and are of opinion that time is something pertaining to motion, such for instance as the numl>er, or exten sion of motion, or something else of the like kind. Hut the morn excellent of these, proceeding to the consideration ' of eternity, and perceiving that there is not simply motion, but a perpetual and orderly motion in the universe, and \\hich circulates with invariable sameness,— conceived from hence, that this invariable -amcness, \\an inherent in moveable natures, from a certain other cause, and not

For cirrrai here, it is requisite to read ttatrat.

Tor JT-mrok t,crt, rend «i> i/rrji .

' And for mw rra<l mom.

For aiMi-ii ltkrwi«r, it n nrrr«»ary lo read mwroi. In«irad of r wirattr in ibis placr, it i» rrquiMlf lo read

10-j IMKK'LUS ON Tilt [BOOK IT.

from themselves. This cause therefore, will either be immoveable, or moved. Aiul if indeed, it is moved at a certain time only, how will it be the cause of that which al \\.i\s is invariably the hame ? lint if it is moved always, this perpetuity of its mo tion must again be derived from something else, and either1 this will be the case ad infinituin, or there will be something immoveable, which is the cause of perpe tual motion, to things which are always moved. And the energy of tliis being immoveable, is no longer according to time, but is eternal. Tor the peculiarity of tilings which subsist according to time, is to />c aliL\n/s in gtnci'iitio/i, or becoming to Lc ; but of eternal natures, to e.ri$t akctiys. For common conception opines, that eternity is denominated from twisting alictiys, just as it thinks that time derives it-s appellutioii from dancing [iroif,y. ntv ^icet-xv] being a measured motion, and which has its existence in generation. On this account, it appears to me that the multi tude assumed the first conception of time, but the wise of eternity, by the former directing their attention to the nature which is always moved, and the latter to the

nature w Inch is al\\ ays stable. It must now however be shown w hat each of these is, and in a manner most conformable to the doctrine of IMato.

Aristotle indeed, admitting time to be the number of motion, asserts that it is so, riot according to that which numbers, but according to that which is numbered. Hence, he very properly inquires what that is which numbers it, if time is that which is numbered. For these are relatives, and the one existing, the other also exists. He solves the inquiry however weakly, by saying that it is a certain soul which numbers time.1 l-Y»r it is necessary, that prior to perpetual number, there should IMJ a perpetual numerator, in order that he may always produce, that which is generated alwa\s existing. Admitting therefore time to be the number of motion, he also says that eternity is intelligible, deriving its appellation from exist ing always, and possessing and comprehending the whole ot time. Hence also he says, the existence and life of all things are siisj>ended from this, of some things more obscurely, but of others more clearly. It is necessary however at present, that we should particularly see what eternity and time are according to Plato, and that we should not admit the image of time to !>e time alone, nor eternity to be simply a certain intelligible God, but in the first place show, in what order of the

' For n tit' uTfipoK 111 this plate, it is necessary to read »"/ «»' a-rtipcv.

1 In defence of Aristotle however, it may be said, that when he averts that it is a certain soul wliiclj numbers time, he doei not «.|>eak of lime according to its tirst bubsisteiice, but the time which i> parti cipated by material natures, aud of which, the multitude, as I'roclus observes, have a conception, ami co-sensation.

IMMIK iv.j TIM/ELS OF PLATO. jfl3

intelligibles it subsists. For this is especially the peculiarity of the science of

Plato.

It is manifest then to ercry one, thnt 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 In-fore said. For if the eternal is said to l>e, and is eternal as participating [of eternity,] but eternity is not said to participate of animal itself, nor to receive 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, l>ecause it is not an animal ; for neither is time a visible animal ; nor is it any other ;mimal. For it has been demonstrated that animal itself is only-lw^otten and eternal, l>ecause. eternity is more excellent. For the eternal is neither thai which eternity is, nor is more excellent than eternity. But 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. \Vhat then some one may say, will eternity IH\ if it is more venerable than animal itself, which is said to be the most beautiful of intelligible?, and in every respect perfect "! May it not be 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 the best. To which may lx> added, that it is not simply the most beautiful of all intelligibles, but of intelligible animals. Hence eternity1 is no animal, but if it is life, it is infinite life. 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 will be super-perfect. Hence nothing prevents eternity from being superior to the animal which is the most beautiful of all intelligible animals, and is in every respect perfect, if eternity is most excellent ami super-perfect. Farther still, animal itself has not* an arrangement prior to the multitude of intelligible animals. On this account therefore, Plato nays, " For to {/tat which is the most beautiful of intelligibles and in even/ respect perfect.11 But eternity is prior to the multitude of intelligible animals. For these are eternal ; but eternal natures participate of eternity, which is not coarranged with the multitude of them, and has rather an arrangement contrary to them. For it unites multitude, and is paid to abide in one, as l>eing void of mul-

' There u an omission in the original lu tins jilacc of o ncwr. ' O» M omiltrd her* in the original.

1JU 1MIOCLUS ON THE [BOOK iv,

titude. Animal itself however, comprehends all such animals as are intelligible ; on which account also, it is in want of eternity, in order that it may participate through it, of union, containing power, and a firm and immutable life. Hence loo, be says that it is eternal, yet does not add, that it has multitude in itself, but speaks of "it in the singular number ; signifying that union is especially present with it from eternity, so that the whole essence of intelligible animals shines forth as one nature, on account of eternity.

If therefore, these things are riglitly asserted, eternity will not IM? one certain genus of iM-inir, as SOUK- think it is, such for instance as essence, or permanency, or sameness. For all these are parts of animal itself; and each of them has that to which it is as it were opposed. Thus for instance, essence is opposed to non- IMMIII:, to permanency, motion, and to .sameness, dilli reiice. But to eternity nothing is opposed. All these then fore, are similarly eternal, viz. sameness dif ference, permanency and motion. Tl.is however, would not l>e the case, if eternity was one of these. For motion and permanency are not similarly eternal with eternity. But all intelligible* are similarly perpetual and eternal beings. Eternity therefore is not opposed to any one, either of these or of the things posterior to it. For time, which may se, m to subsist dissimilarly with reference toil, in the first place is not convoked about the same thin-s as eternity, but about things \\hit h do not receive connexion from eternity. In the ne\t place, it is an image, and not the opposition of it. as we have already observed, and shall demonstrate. Neither therefore, will eternity be one genus of being, nor the whole collection of the genera of it. For again multitude being in it, it would IM- in want of the union of that which abides in one. But eternity is that which abides in one. So that it would both abide, and not abide in one. It would abide indeed, as eternity, and as the cans,- of union to beings. But it would not abide, as consisting of multitude. In addition to all that has IMH-II said likewise, it is intellect which consists of these genera, and perceives their consummation. The conception liuvvvicr, of intellect, is different from that of eternity, just as the conception of soul, is dillereni from that ot time. For the energy of intellect,!* intraiiiitii-c ////</// -</av, but <>f ' ••tcmitii, impartible perpetuity. And after this man ner indeed, the things are distinguished from each other. But those who mingle all things into the same, and assert that there is only one intellect between soul and t lit good, are compelled to acknowledge that intellect and eternity are the

same.

\Vhat then will eternity be, if it is neither one of the genera of being, nor con-

1 Tht w.-idi Ttnirurcu <•> appear to tic wauling in thi« place io tinoriginal.

sists of all the five. since all these are eternal, and eternity' is above these ? \Ve reply, what else can it Inthan the comprehension1 of tinintelligible unities ? But I mean liy tin' unities, the ideas of intelligible animals, and the genera of all these intelligible idea-. The one comprehension therefore of these, and of the summit of their multitude, and the rause of the immutable permanency of all of them is eternity, nut c\i-tin:r in the multitude of intelligible*, nor collected from them ; hut heini: present \vith them exempth, disposing and as it were forming them by itself, and making this very tiling to be at the same time a whole. l;or the allvarious idea of intelligible* is not produced immediately after the "w/r/, which is entirely without any representation of multitude, but there are certain intermediate natures, which are indeed more united than all-perfect multitude, but exhibit the parturiency and representation of the progeny of wholes, and of connectedly-con taining power in themsehes. The number however and nature of these, the Gods know divinely, but the my-lic tradition of the I'arinenides teaches us in a human manner, and philosophically, to which we refer the reader for the accurate discus sion of these particulars. lint now we shall demonstrate through the words themsehes of the philosopher, thai eternity is above all-perfect animal, and that it is pr«\imat< ly aho\e it. For 1 eeause animal itself is said to Ineternal, it \\ill be secondary to eternity. iiut because thenis no eternal nature prior t<> it, it \\ill he proximateiy posterior to eternilv. N\ lience therefore, is tins evident ? \\ e reply, because neither is there any tiling tempural prior to [time] the ima'ze of eternity, but the world primarily participates of time, and animal itself, of eternity. For if as eternity is to time, so is animal itself to the \\orld, then alternately, as geometricians \\ould say, as eternity is to animal itself, so is time to the world. lini linn1 is first participated by the world : for it had no existence whatever, prior to the orderly distribution of the uni\erse. Jiternity therefore, is first participated by animal itself. If likewise, tune is not the. sensible animal which comprehends in itself all other sensible animals [j. <\ if it is not the mmersej; for it is generated together with it; but that which is gene rated with it, is not that with which itis generated ;-- if this be the case, neither will eternity be the intelligible animal. Hence neither will it be an animal, lest there should be two [all-comprehending] intelligible animals. F'or it has been liefore demonstrated by Plato, that animal itself is only begotten. So that in short, eternity will not bean animal. For if it were, it would either bean animal ditlcrent from, or the same with animal itself. It is not however, possible to assert

1 For niwint lirrr it i» nrrr»«;iry In r«',i<l cnmr.

1 The word irrfxpy; h <>MIIII.<| lierr in thr original, bill fro in wli.il folluws, ullur lliij word, or aina 'tr fiora t «>r f»wTii ought evidently to IK: iiiMTlnl.

]gfj PHOCLUS ON THE [UOOK tv.

either of these, us \\t: have oliown ; partly indeed, because aniiiud itself U only be- •rotten, and parity l>eeaiise time, and Unit which is tcinpoial, an* not the same. Hut if it is participated, mid does not participate of intelligible animal, it will be a (iud prior to animal itself, intelligible indeed, hut not yet an animal ; since animal itself also is a (iod. And this because the \\orld likewise is a (»od. For that Mhich is participated tin-re, Itut dm s not participate of a participated nature, is en tirely more total.

It is e\ nli nl ho\\e\er, thai the pai ticipation is not corral in liotli. For (lie n»n • viuniun and ninun nf inU ///;,' ililcx, ic/iic/i nu-.c < ;///>/« (/'",- rccctttl parti&JnltioH, /v ilifici'uit from that «t ^CIIM/'/C tiiitttn-'i. I( appeals therefore, that the order of eternity, is su perior to thai of animal itself, and is proximately su|M-rior, and that it is the cause to in tell i;^il )!«'.•> of an in\ ari.iMe samene.ss of siili>isleiiee. Hence .some one may con sider it as the .same u it h ]nrnui>ii //ci/. This ho\\i \er, is n <-o-ordinaled cause, and rather imparts a sameness of subsistence about energy. 15nt ( ii'rtiitt/ is an exempt cause. It also appeals, that eternity is the comprehension and union of mans in telligible unities. Jleiiceil is said b\ the | ' 'hald.i an | Oi ,i< les in\njiilln'i -lirgutlcn lii^lit, because it illniniiiate.s all thini^.s \\ith nnif\ iit.u li^hl. " l''or this alone, [says the Oracle] by plucking abnndanlly from tin strength of the father, tlie ihmer of intellect is enabled by intellection' to impart a paternal intellect to all the fountains and principles; together \\\(\\ intellectual energy, and a |H-rpetnal permanency, according to an nn.slnn^ish revolution." Tor beinir full of paternal deity, \\ Inch the Oracle calls the lloxser of intellect, it illuminates all things \\ilh intellect, and \\ith intellectual perception invariably the same, and also \\ith the ability ofre\olvin;r and i.-nt>rgi/.ili<r in an amatory manner, about the principle of all things. These things however, 1 e\ol\e in the. inaccessible recessi-s of the reasoning -po\\ er.

A^ain ho\ve\er, on all sitles investigating the concepfions of the philosopher about eternity, let Us consider \\hat is meant by eternity abiding in ai/c. 1'or we ask in what one? Is it in the good, a.s appeared to Ixthe case, to the most theo logical of the interpreters ! Jlut the ^o</</, does not even abide in itself, on account of its simplicity, as \ve may learn in the first hypothesis of the I'armenides, and at< he admits. .Much less therefore, can any tiling else abide in it. For in short, no thing is in it,1 nothing subsists together with it, on account of its being exempt from ji co-ordination with any tiling whatever. To which may be added, that it is not usual to call it either i^ood, or one, but t/ic %«rW, and the one, in order that we may form a conception of its monadic transcendency, which is beyond

' F»r TO »c»i» licrr, itail Tf into.

1 All tilings :«re c(uu|)n lu-n<l«l l»> tfif i»tt, hut iHilliiiij; suh»isl> ptcnliarly in it. Ami the coiiijtrr- Illusion of all lhin»s l)y it, i> iiolliinc niorilli:in the natlalilc union wliiih it imparts to .ill lliin^-,, UIK! through which all thing?, become bvundcd I'V it.

HOOK iv.] TIM.-EIS or PLATO.

every known nature. \o\v however, eternity is not said to ahirle in (he one, but in one ; so that it does not abide in the good. J)oe«. therefore, the abiding of eter nity in one, signify tin? united nature as it were of it, and the abiding of it in its own one; and manifest that it is one multitude? Or, in short, does it indicate the number of that which does not proceed, in order that it may be the cause of union to the multitude of intelligible* .' This indeed, we also say is true, in order that it may impart to itself the stable, and the whole, prior to eternal natures. For this i> to abide in one ; \\/.. to have the whole at once present, and the same im mutable hyparxis. K\ery divine nature therefore, begins its energy from itself; so that eternity will establish itself in one, and connectedly contain it-elf after the same manner, prior to eternal beings. Hence it is not l>eini,r, as Strato the physiologist says, which ithe cause of permanency,1 but eternity. And it is the cause of a permanency,' not always in generation, or becoming to IM>, but which immutably e.\ist*< in one, as Tinneus savs.

If however, eternity exhibits a duad, though we frequently endeavour to con ceal it; far the ahcayi is conjoined to bcin^ according to the same, and eternity (etunv) is, tlint irhich ahi'difx is (o an wv) ; it appears that it will have the monad of l>eiii£ prior to itself, and the one beinir; and that it will abide in this one, as our preceptor also thought concerning it ; in order that it may be one prior to the duad, as not departing from unity. And the duad indeed, antecedently exhibitin^ multitude in itself, is united to the one beinir, in which eternity abide* ; but the multitude of infelli^iblex js united to eternity itself, which comprehends exemptly and unically, all the summits of them. For that the conception of the one beinc; and of eternity difler, is evident. For (o />,• c//uw/v, and to be simply, are entirely dillerent. It therefore, a certain ihintr (thraii* is, tliis tiling also /.s; but not vice \ersa, if a certain thiirj is, it likewise ahcai/s is. Hence In rr/V is more total and generic, than to c.ritt a/irm/x. And on this account likewise, it is nearer to the cause of all heiu-s of the unities in bein-s, and of generation and matter. These three things therefore, are successive; vi/.. the one hein«, as the monad of lM-ini«i; clcrnilj/ a^ a duad, haxinir the akcays in conjunction with existence; and the ekrnal, which participates both of existence, and the always, and is not primarily perprtual beini; like eternity. And the one beinin<leed, is alone the cause of exist ence to all tiling of whatever kind they may IM-, whether they exist truly, or not truly. But eternity is the cause of permanency in existence. Slraio therefore, on-jlit rather to have asserted this, and not to have defined !>ein£ to \K the pi-r-

1 For .Viio/ji/k in ilii- ]il;uc( iti, ncccs«nrv to read tttifiof^i. Here lo« tor .^iaro^^t, read ha/ion^.

|>m FIIOCM'S ON THK [BOOK iv.

inancncy ' of l>eings ; as lie writes in his treatise Concerning /?<•!««•, thus transfer ring the peculiarity of eternity to being. For neither in generated natures, is it the same tiling to lw> generated, and to remain generated. But the peculiarity of generation is 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 generation exists. And what time is in generation, that cternit\ is in essence. Concerning the development however, of that mighty dixmitv eternity abiding in one, let thus much suffice.

J{nt why doe> Plato say, " (lie nature »f animal itself was eternal,' and not is, though to eternity the mr.c is more adapted than the Jtaxt time? lie employs therefore, clsewln re this form of diction, as when he says of the Demiiirgus who is always ijood, " he jctis good ;" signifying that he is not this from time, but that lie alwa\s was so; and thai in dirinc natui'i*, l/ic cm/s itrf antcccdcnllif assumed timl co-assumed \iitli tfic ln'sfinnin^s, jinur tn all citt/isimi. At present however, the word :«/.» i> more opportunely iisrd. For sim e IM.ito adoru^ the unueise according to hypothec-., but pi iof to the ;M!UI IIIHL;, intelligible^ r\i-lid, though liol m time, yet iu dignity, and als«» siieh things as siib>i-l logi-tlier witli intelli^iblrs ; — on this account hesavs, " it «v/.v." Hut an.un by employing the \\onl /HUH;' (irxra.), he assists (he imbreilily o! 'the intjn /•/«/ MI!». I m lie uUo make.s it to lie essential, hud no less so than the /TIM/,/. He lilo-ui-e, adapts toeleiinty what he sass conceriiini; it ; to its perfection indeed, lhr«>ugh the wonl was; and to its essen tial ln-ini:, by I'o-intnMliiciiia the word l/<.ing. And thus much concerning the lit. tie words [which I'lato employs.]

NNhy llOWi'icr, was it not possible perfectly t«» adapt the eternal to the gene rated ! Is it not Iwcaiise e\ery thing generate<l, may be said to ha\e its e\istenc(> in mutation ; but that which is perfectly eternal, is immutable and iinbegotteil f These natures therefore being opposed to each other, if some one should violently endeavour to connect the perfectly eternal with that which is generated, lie would not make it immutable, and would destroy its nature. Is then eternity present with that which is sensible, after a certain manner, and not entirely ' ISut how is it possible we should not acknowledge this! For that which participates of the image of eternity, participates also in a certain respect of eternity ; though not in such a way as that which participates of it immediately. And in short superior causes alwa>s adorn the dominion of such as are subordinate, so that eternity

1 And litre ;iKo f\n tiavaftqv, r<atl £ia/jc/i qr.

1 The wortl* ol Pluto are, >i /"»• HW run cu/ou £HTU frvy^itt*' wra U<WIK>, m tthicli, as Proclus

HOOK iv.] TIM/Kl'S OF PL,\TO. ]fcf)

likewise, is; in a <vrl:iiri respect present \villi the natures that are adorned by time. For according Jo oinall-perfect boundary indeed, it is present with intelligible* alone; hut il is likewise capable of being present with mundane things nmltitudinously, according to divided perfections and definite measures of life, ami especially according to ihe essences of the celestial souls. The. world itself also receive-; eternity, not :is it is; and on this account neither is it said to he eternal ; hut as f;ir as il is aide, it receives its jinpartihle presence, and illumination. This therefore, itin* transcendent ^ood in eternity of a divine, cause and comprehen sion. Hence it comprehends par tilde essences, and such as are as it were contrary to its own nature, according to the concatenation of cause. And thus much for this particular.

I'xit how i< time s;nd to he the imamof eternity? Is liberalise eternity indeed a hides in one, but time proceed* according to number? This however, rather shows the dissimilitude than the similitude of them. For 1'lato nearly opposes all tilings [pertaininir to eternity and time] to all, viz. proceeding, to abiding ; accord' ing to number, to one ; the image, to the thing ifxelf. It is better then-lore to say, that divinity produced these two, I mean eternity and time, as the measures of beings the former of intelligible but the latter of mundane beings. As therefore, the world is said to be the ima^e of the intelligible, thus also (he mundane, measure is denominated the imajje of the intelligible measure. ICternity however, is indeed a measure as unity, but time as number. For each measures, the. former things v. Inch licc.omc one, but the latter such as are numbered. And the former measures the jtennanency of beings, but tin1 latt(>r the cj:len.<iion' t>( gene rated iialurcx. The apparent oppositions however, of the two, do not exhibit dissimilitude of measures, but indicate that secondary are produced by more venerable and ancient natures. ];or progression is from permanency, and num ber from unity, lint is not time on this account the ima^e of eternity, because it j* effective of the perfection of mundane natures, just as eternity is the container and •juardian of beings ? For MS things which arc unable In Hie according to inlclLct, are brought under the order of Falc, lest by , flying from dirinily, they should become perfectly disorderly, thus also things which proceed f-om eternity, and are not able to participate of a «.t;ibh> perfection, which is at once whole, and always the. same end indeed under the dominion of time, but are excited by it to their own* appropriate energies, by which they are enabled to receive tl«e end adapted to them, through certain apocatastatic periods.

1 For irn^furnffif liriv, read Trafinraiiv.

1 Instead of invrov lirir, it i« necessary to read ruyrux

It is also well that Plato culls the production of time, the conception or contriranee, (is-ivoia,) of the Dominions. For to impart to beings which are not naturally eternal, an adventitious ami temporal perpetuity, and also to confer inflection on things imperfect, and a circular apocatastasis, on things which proceed in a ri-ht line, does not appear to fall far short of imoition and contrivance. Hence, in what follows, he says that divinity contrived the p-neration of the parts of time. Hut how is the imaue of eternity said to be moxeable?1 ]s it ' because? all of it is moved and the whole is in motion? Or is not this impossible? For nothing is moved according to the whole of itself, nor is this the case, even v\ith such thin»> as are essentially changed : for the subject of the>e remains. Much more there fore, will tilings which are moved according to the other motions, remain accord ing to essence, whether they are incr«-ased, or changed in qnalit), or locally moved. For if they did not remain according to something, their motion like wise would vanish, together with them: for all motion i.s in a certain tiling. TS'othinir therefore, as \\c liave said, is \\holly moved, and this is especially the case with perpetual natures, which ou^lit to !•«• established in their proper princi ples, and to remain in themselves, if they are to be continually preserved. But it is p-articularly requisite, that the ima-e of eternity should have a perpetual sameness of subsistence, ami stability ; so that it is impossible that time should l»e mo\eable at cording to the whole of itst If, since it is not possible for this to lie the case with any thin:: else. It is necessarily requisite therefore, that something of it should remain; .since e\ery tiling which is moxed, is moved in consequence of ha\iu^ somethiimof itself which remains. Hence the monad of time remains .suspended from the l)einiur^u>. Hut hein'4 full of measuring power, and wishing to measure the motionof the psychical ' essence, ai.d the existence, energies and passions of the pliysic.il and corporeal essence, it proceeds according to number. Time therefore abiding by its impartible and inward energy, proceeds according t(» immlN-r by its external enemy and which is participated by the natures which it measures; vi/. it proceeds according to a certain intellectual number, or rather according to the I'uM number, which I'armenides would say, beini; analogous to the one />c:n<j,, presides o\er the intellectual, in ihe same manner as that does o\er the, intelligible orders. It proceeds therefore, according to thai nmiilwr. Hence alsf), it distributes an appropriatemeasure to each * of the mundane lorms.

You may likewise say still more proximately, thai true time proceeds accord-

' lor im/rn lim-, n-aiK.iflrvi.

4 Iinlt.nl ol tkuirri/. in llii^ I'l.KP, it >•> ncvcss;ir> to read tkiiirri/.

HOOK iv.] TIM/LUS OF PLATO. 191

inir to true number, participating' of the numbers of it, and being itself intellectual number, \vliirh Socrates .speaks of, and obscurely signifies, when litsays, that swiftness itself and slowness itself are in true number, Ity which the things mea sured by time, dilli r, hem1.: moved more svv illly, or more slow ly. 1 Iciire also Tima-ns does nut ' spe.ik iniieli alionl (his niinilier because Socrates on the preceding day had perfeetlv unfolded it, but about that which proceeds from it. I'nr ///<// lirinsr

truly existing number, he says this proceeds according to number. It proceeds therefore, according to intelligible numlxT, by which it numbers its participants, juntas, vice \ersa, the time which is in sensible*, proceeds according to that vvhi<h numbers, being itself that which is numbered, and still possessing the ima^e of essential time, through which all things are numbered by greater or less numlxTs of their life. So that an o\ lives for this, but man for that length of time, but the sun is restored to its pristine state in one, and the moon in another period of time, and other things accomplish their periods according to other measures. Time therefore, is the pleasure of motions, not as that by which we measure ; for this the conception about time ellerts, and not time itself, but as productive, and defi nitive of the existence of tin hie, and every other motion of things in time, and an measuring them and assimilating them according to paradigms. For as it refers itself to the similitude of eternity, which comprehends paradigmatic causes, thus also it refers the things which are perfected by itself, and which are convolved in a circle, to the more venerable imitation of eternal principles. How tb< re fore, being such and so great a (jlo<), will it be the measure of motion, or in short of generation,1 as it appeared to somr that it is, who neither jx Tceived the power of it, nor its demiurgic * prewnce with all things? M hen also, they say that it is rather the cause of corruption, than of generation, and of oblivion than preser vation, and of these according to accident, and not essentially, they very cr.uch resemble those that are asleep, and who are unable to collect by a reasoning pro cess what the benefits are conferred by and through time on the soul and the body, on all heaven through the. whole of itself, and on all lieneraliou. Theitrgists iikr^ise confirm -^hat ttr lutic asserted, when they say, that time is a God, and delirer to us the discipline o/'it, by -dhirh we arc enabled to excite it to become liiiblc ; and •xhcn also, thay celebrate it fis older and younger, and as a circularly revolving and eternal God, not only as the image of'cterniti/, but as eternally receiving it. They

1 Tor firrn/i'\'»rn liorr. Trail jtirt\nyrn.

1 Or iv omitted lirrr in llie original.

1 IriMrml of Kirqitfvi in llii^ placo, it is olmoti*ly ncccssanr to read ycrcffrwi.

For ro« • ^<7/i(oi'py<iioii here, rca<t Tf

192 IMtOCLUS ON THK [BOOK iv.

Rkewise add, that it intellectually perceives the whole numfter of all the natures that are moved in the world, according to which it convolves and restores to their pristine stiite all moving substances, In/ swifter or slower periods. And besides this tlicy assert ihatitis infinite in power. For to circulate a 'gain and again , [without end"] is the pro vince ()f inji n't te power. Together with these things lUcticise, they suy thnt it is of a spiral form, as measuring according to one power , both things that are mured in a right line, and those that arc moved in a circle ; just us a spiral line uniformly [or according to onejorm~\ comprehends the right and the circular line.

\Ve must not therefore, accede to tinopinion ot* those, who consider time as subsisting in mere conceptions, or who make it to l»e a certain accident. IN'or must we assent to those \vlioare more venerable than these, and who approaching nearer to the peculanty ol' the things themselves, say that time is generated Iroin tintotal soul eiier^i/iiiu; transitively, or from it encr^i/mi; collectively and without transition, and measuring by time, tinc< lestial circulations, and the periods of other souls ; — not even to these must \ve assent, though they are not \er\ remote from the truth. For in the tirst place I'lato, with \\hom \ve all desire lo aeeord al»out divine concerns, says o!' the Deiniur^us, that he constituted time, the world IKMIIU now arranged hoth according to soul, and iicconlin,; t«i hody, and did not produce it within the soul, as he did the harmonic raln>>; nor does he represent tiiMiutv fashioning time in the soul, in the >ame manner a> he sa\s that he fabri cated the corporeal-formed nature within it; hut having spoken concerning ; the esM-nce, harmony, pouer, motions, and the all-various knowledge ol the soul after all thoe, in order to i;i\e perfection hoth to soul and body, he generated the essence of time, as irnardinu', nua^urm^, and a>-inin.itiiii; all these to their para digmatic principles. I'm what advantage would mundane nature?, den\e from possessing all things beautifully, iflh.-y did not p. i petualK remain.' Or from imitating after a certain manner, the idea of the paradigm, but not as much as possible e\ ol\ inu the whole ol 'it, and partibly recemu^ impartible intellection 1 On these accounts therefore, the philosopher places o\er the progression of time, a deiniurific, and not a psychical cause.

In the next place, looking to thmn«» themselves, you may say that if soul gene rated time, it would not so partu'ipate oj it, as to ho perfected bv it. For that the soul is perfected by time, and measured according to its energies, is not nnmanifest ; since e.ver> tiling which docs not nccne collectively, now, and at once, the whole of eiieriiy, re«|uires time, m order to its perfection and apocalastasis, through which every tiling collects the a|mn.priate i;ood, which it i.s inca pable of ncei\i!i'.', nnpartilily, and without time. Hence, a> we have before observed, eternity and time, are the measures of the permanency and perfection

nook iv.] TIM/EUS OF PLATO. ]«>3

of beings ; the former being the one and unrmilti plied comprehension of the intel ligible unities, hut the latter be-in;; the boundary and demiurgic measure of the perpetuity, or of the more or le.ss permanency of tin1 things which proceed from intelligibles. 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 energy always tlie same, understanding intransitively, it might, perhaps, have generated time, but it would not have l>een in want uf time to its perfection. But since it understands, or perceives intellectually, with transition, and apocatastatically, and one soul requires the whole of time, but another a certain part1 of it, in order to the possession of intellectual and gcnesitirgio lives; and if, in short, no cause is in want of its offspring to the |>erfection of itself; if this l>e the case, soul would thus l>e both jwrfect and imperfect, prior to constitutm™ that which is .secondary to itself. It would be perfect indeed, in order that it mi^ht generate; since nothing imperfect is generative of another tiling. And it would also be imjM'rfeGt, In-canse it would never participate of that which cau-es it (o IK? perfect. And it is altogether absurd to say, that causes are in want of the thing's which proceed from them. IA-! this, therefore, be considered by you as the greatest argument, that time is not the progeny of soul, but that it is first partici pated by soul.

A Tier this, however, it is mpiisite to understand, that inanimate natures also participate of lime, and that they do not then alone participate of it when they rise into existence, in the same manner as they do, of form and habit ; but even when they appear to IN- deprived of all life, they then participate of time, and not in such a way as they are said to live, because they are co-arranged with wholes, and are co-passive with the universe. For they peculiarly and essentially partici pate of a certain time, and this so far as they are inanimate, and are always in a. perishing condition till their perfect corruption. For time i> every where present. And the architect indeed, is able to say for how lontr a time a wall will endure, and the weaver can tell the extent of the duration of a shirt, or in short of a gar ment.* In a similar manner also, every artist can say what will be the duration of his own work; though he cannot speak so definitely as concerning the pro ductions of nature. Hut the prophet speaks about the duration of alMhinirs, as being able to survey the temporal interval distributed to things 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, us are opposed to

For ftvftirv Iif re, read /mpir>t». 1 For mffflijrdi here, it i» n*re*»ar\ to read rvOqroi.

u,4 PROCLUS ON THE [BOOK i».

each other, anmeasured I>y time, it is necessary tliat time should IMJ exempt from all these. For that which licing one and the same, is participated Its many things, and these dissimilar*;, and always pro-subsists by itself, must be in an exempt manner participated by them. Anil still more being in all things, it is every whenimpartible, so that it is every where one l>eing, impartible according to numlK.T, and jx-culiar to no one of the things which are said to subsist accord ing to it ; which Aristotle also perceiving he shuxvs that in partible' natures, there is something incorporeal and impartible, which is every whore the same; assum ing* this to be the iiu'x or an instant.

Farther still, if time \\vre not an essence but an accident, it would not thus exhibit a demiurgic power, » so as to make some things to be perpetually generati ••!, but others of a longer or shorter duration, according as their nature is stronger, or weaker; and to distribute (o all things an appropriate measure of duration amoiii; beings. If hoxvevcr, it is a demiurgic essence, it \\ill neither be the whole soul [of the timversej nor a part of soul. For the conception of soul is different from that of time, and each is the cause of different, and not* of the same thing*. Fur soul imparts life, and moves all things. Hence tin world also, as it approaches, to soul, is tilled with life, and participates of motion. Hut time which5 excites demiurgic ellects to their perfection, and to the measure of them b\ wholes, and which is the supplier of a certain perpetuity, '' will not he subor dinate to soul, since soul likewise participates of it; and though not essentially, vet according to its transitive energies. For the soul of the ii inverse is said to ener^i/c incessantly, and to live wisely through the w hole of time. It remains therefore that time is an essence, and is not secondary to soul. After all how ever, it must be considered, that if eternity was the oll'sprini; ; of intellect, or a certain intellectual power, it would be requisite to say that lime is something of tliis kind pel taming to soul. Hut ifctcrnilx is the exempt measure of the multi tude of intelligible*, and the comprehension of the perjH-Uuty and perfection of all things, how is it possible that tune also should not have this ratio to soul, and the psychical order; dillcrin^ from them in the same way, as all proceeding difil-r from abiding causes f Fur eternity exhibits a greater transcendency than time,

1 The word fUfitoruii i-> omitted m die original.

' Illitrad ol X(i/)(ir lltif. It M H'tj'ii-ilr to n.ul .Xii^w*.

I'or irc^i'ia/niliiTt, H'ail IVIMI/.I».

L liki'wiM- is omitted in l\»i jil.icc in the original.

with respect to the filings that onmeasured by it. For the former comprehends exemptly, both tin? essences and tinunities of intelligibles ; but the latter does not measure the essences of the first s<niU, ' as r,itli« r subsisting co-ordinatelv '.vitli (hem, and lK»ing trenenited together with them. As some ]Matoni*ts likewi>e say, time does not measure tinintellectual energies of the first souU ; though Plato clearly says, that the soul of the universe leads a divine and wise life through the whole of lime. Intelligible* also, are more united to eternity than mundane natures to time ; and the union of them is so ^reat, that some of the more contemplative phi losophers have apprehended eternity to IK- nothing else than the one and total intellect [ \vhieh comprehends all other intellects]. Hut no one of the more wise is willing to admit that time is the same w.ith the things that are in time, on ac count of the great separation and difference between them.

Y\ hat then wdl time be, if it is neither something belonging to motion, nor a concomitant of the psychical energy, nor in short, the progeny of soul, nor as some innovating in divine concerns say, who conceive time to be the psychical circle of the tliljcrcnt, but eternity the psychical circle of flic seimc ? For 1 have heard that Theodorus philosophized things of this kind. lie however, who endeavours to correct this opinion, will never admit that these parts of the soul are the same as eternity and time; but he will ^rant that the circle of tindifferent verges to temporal, but the circle of the .tfitnc, to eternal natures. Since therefore, we do not approve any one of these opinions, what will time be? l;or it is not perhaps sufficient to say, that it is the measure of mundane natures, nor to enu merate the benefits of which it is the cause, but the peculiarity of it is to lie ap prehended to the utmost of our power. Shall we therefore say, that the essence of it bring most excellent, perfective of soul and present with all things, is an intellect not alone abiding, but also moving; abiding indeed, according to the inward energy, by which it is truly eternal; but moved, according to the exter nally proceeding energy, according to which it bounds 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, but becomes separated from it according to (he other, in consequence of abiding and being moved. Hence it will be something at once intelligible and generated, and something at once partible and impartible. At the same time, however, we admit all these things in the psychical essence, and we are no otherwise able perfectly to apprehend this middle nature, than by employing i»fter a certain manner opposites in surveying it. >Vhy therefore is it wonderful,

' i. c. of »uperiuundauc

J96 l»HOCLUS ON THE [BOOK IT.

if we perceiving the nature of time, to IK? partly immoveable ami partly moved, or rather not we, hut prior to us the philosopher, he should exhibit the intellectual monad of it abiding in sameness, through it* beinj; eternal, l>ut should indicate that energy of it which has an external tendency, and is participated by soul, and the whole world, through its Ix-int; m>ved. For we mu.st not imagine that this eternal [of time] merely signifies that it is the imaije of eternity. For what should have hindered him from directly saying, that time is the i/wfl"* of eternity, and not that it is the tU-nial ima«;e of it .' But he wished to manifest this very tiling, that time has an eternal nature, yet that it is not eternal in such away as animal itself. For animal itself is eternal both in essence and in energy. But time by its inward enrrirv indeed, is eternal, but by its externally proceeding pift, is moveabie. Hence thenr^ists also call it eternal, and I'lato very properly denominates it not eternal onlv.1 For one tiling indeed is alone and essentially moveabie, and is alone the cause of motion, according to the participants of it, and such a tiling as this is soul. It alone therefore, moves itself, and other things. But another tiling is alone immoveuble, preser\ \\\£ itself immutable, an<l bein-; the cause to other things of an invariable sameness of subsistence, and to things that are moved on account of soul. [And this thinis intellect.] Hence it is necessary that the medium In-twcen these two \vhicharee\treines, viz. between that which is immoveablu both ill essence and energy, and that which is mo\eahle both according to its own nature and ac cording to what it imparts to other things, should Ixthat which is at once im moveable and moved ; immoveable indeed essentially, but moved in its partici pants. And a tiling of this kind is time. For if there is that which is in its participants a> number in that which is numbered,1 what will that U: which subsists according to numherin<; it ? It is absurd, therefore, to say that it is a par tial soid which thus subsists. For that which in this soul nmnlx-r.s time is of pos terior origin, as is that which in us numbers the lingers. Hence this is not effected by him who makes the five finders, but by him who numlR-rs so many ' that are produced by nature. \Ve however, investigate the cause of time l*-inj; that which is numbered. Time therefore is that which remaining immoveable, by itself evolves that which is numbered.

In short, if visible time i* moveahle, but every tiling which is moveabie is moveable, beiiii,' a certain other thini; ; for not motion, but that which is moved, is moveabie; it is necessary that there should be time which subsists by itself, in order that there may l>e moveabie time. So far therefore, as it is truly time, and

1 For /jcm lierp, it i> nect-^ary to rt-ail uv potvt.

1 For TotovT** here, it is nectibury to read roaouTovt.

BOOK iv.] TIMvEUS OF PLATO. I97

so far as it is in itself, it is imtnoveable ;' but so far as it is in its participants it is moveable, and together with them, unfolds itself into thrm. Hence lime is eter nal indeed, and a monad, and a centre essentially, and according to the energy which abides in it. At the same time however, it is continued, and number, and a circle, according to its proceeding and participated energy. // is, therefore, a certain proceeding intellect, established indeed in eternity, and on this account also i* said to Ineternal. For it would not otherwise contribute to the more perfect assimila tion of mundane natures to their paradigms, unless it was itself previously exempt from them. J>«t it proceeds, and flaws abundantly into the things, which are guarded by it. Whence also 1 think, the most consummate oj thetirgists celebrate it at a God, as Julian in the seventh book of his treatise On the Zones, and venerate it by those names through irhich it is unfolded into light in its participants; causing some things to be more undent, but others to he more recent, and convolving all things in a circle. For it would l>e ridiculous since it is the linage of eternity, that it should alone be this temporal ima^e which subsists in things that are numbered. For how is it possible that a thing of this kind which is in a subject, should l>e the image of no great a deity as eternity ? ^specially since it rather appears to be 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, but soul is the resemblance of intellect, how is it possible that time which is the image of eternity, should not be something more excellent, and more essential than soul .' For as intellect is to soul, so will eternity be to time. And alternately, as time is to soul,' so is eter nity to intellect.' And time, does not participate of soul,4 as neither does eternity 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 eternal, not only in essence, but also in its inward energy, in which it is always the same. But by the energy according to which alone it is participated by external natures, it is moveable, co-extending toge ther with, and adapting to them, its gift. Every soul, however, is moved tran sitively, both according to its inward energies, and also its external energies, through which it moves bodies. And it appears to me, that it was thus denominated time, by those who perceived that this was its nature; and who wished by Ihitt appellation to say, that it is a certain dance,1 and as it were a dancing intellect

1 For unr' (vriikir in tlm place, it is necessary to read nxiytjror.

Instead of *Y>O vl'X'>' nrre> 'l is necessary to read irpot \lv\riv. 1 Here also for •*<•« vov, it inecessary to read vpoi tout-.

Instead of cat perf\iiTo vr' UITIJI in (his place it it requisite to read, ou /MT«^C< e gp«r«f «rrr^.

For xf0ror bere, read xnP°l>

(xou 0*0* %optwt*Ta. *>«*). But by a co-division, they named it for the sake of con cealment time. Perhaps, likewise, they gave it this appellation because it at once abides, and proceeds with a measured motion; and hy one part of itself abides, but by the oilier proceeds ; as if it were half intellect, and half saltant. Hence by a composition of both the parts, they signified the admirable and demiurgic nature of this God. It ap]>ears likewise, that as the Demiurgus being intellectual, began from intellect to adorn the universe, so time being supermundane, l>egan from soul to perfect it. For that time is not only mundane, but by a much greater priority .supermundane, is e\ident; since as eternity is to animal iNelf, so is time to tins world, which is animated and endued with intellect, and is wholly the image of animal itself, iu the same manner as time is of eternity.

If therefore time is, it both abides and proceeds in measured motion. And through its abiding, the harmonious dances are infinite, and apocatastatic. For Ix.-ing the first intellect that dances about the whole fabrication of things, so far indeed as it subsists invariably the same, and is essentially intellect, it is said to l>e eternal ; but so far as it dances, it convolves souls, and natures, and bodies in a circle; and in short, is periodically restored to its pristine state. For 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 says in the Laws, " that the tout receiving a divine intellect, governs •u'tth rectitude and wisdom." And the world is mo\ed periodically, by the motion of it from the same to the same; in consequence of which, it may be said to mutate the permanency of intellect in sameness, through the imitation of ett rnity by time. And this it is, to make the world more similar to its paradigm which abides in one ; vi/. to be convolved periodically to one ami the same thing, through the circulation according to time. From all these particulars likewise, you have all the causes of time according to Plato. For the Demiurgus indeed, is the effective cause of time; eternity is the paradigm of it ; and the end (or the final cause] of it, i.-> the circumduction to one tiling of the natures that are moved, according to jwriods. For that which does not abide in one, aspires after the rircumdudion to one ; desiring through this to obtain the one, which is the same with the j,'(W. For that there should not be one certain progression of things in a right line, so as to form a line as it were, infinite both ways, but that the progression should lw» definite and circumscribed, dancing about the father of wholes, and the monad of time, evolving all the ^rength of fabrication, and again returning to its pristine condition, and effecting this fre quently, or rather infinitely, thai which is consentaneous to reason requires, if it is fit to call what is necessary reasonable. For whence do the participants ».f time derive the power of being restored to their pristine condition, unless thai

HOOK iv.] TIM/F.US Of PLATO. ]!n,

which they participate had this power and peculiarity of motion? In addition also, to the reasonableness of this, the explanation of the name alone bears witness to its truth, with which likewise, the demonstrations of the most sagacious legislators accord, and the words of 1'lato himself who says, that time in these thinys imitating eternity, and circulating according to numl>er, was now gene rated. For time circulating the first of moveable natures, according to an energy proceeding to externals, and returning to its pristine state, after all the evolution of its povcr, tints also restores the periods of other natures to their pristine condition. And it convolves indeed, through the whole of itself which proceeds, the soid which is the first participant of it; but through certain parts of itself, it convolves other souls and natures, the celestial circulations, and in the last place, all generation. For in consequence of time circulating, all things an? convolved in a circle. Of the circulations however, some are shorter, hut others longer.

For again, if the Demiurgus himself, made time to he the tnoveablo image of eternity, and nave subsistence to it, according to his intellection about eternity, it is necessary that the moveable nature of time should be circular, and proceed with a dancing (or measured] motion; in order that it may neither depart from eternity, and may evolve the intellection of the father about it. For, in short, the moveable nature of time being comprehensive of all motions, oui:ht to be bounded much prior to the tiling which are measured by it. For not the privation of measure, but the first measure, measures beings ; as neither does infinity give bound to things but this is the province of the tir-t bound. But time is moved, neither ac cording to soul, nor according to nature, nor according to the corporeal-formed and visibieessence; for thus the motionsof jt would be partible, and not comprehensive of wholes. Besides this also, they would participate of the anomalous, either more or less, and would be themselves in want of time. For the motions according to soul, nature and body, are all of them surveyed in time, and not in progression like those which measure wholes, but in a certain quality of life, or lation, or passion. The motion of time however, is a pure progression, without difference, impercep tible, unbroken,1 orderly,1 equal, similar and the same. For it is exempt both from equable and unequable motions, and is similarly present with both, not being changed in quality, by the ailiation in their motions, but remaining the same separate from all ineqt. ability ; being efficacious of whole motions according to nature, and measuring them, and restoring them to thrir pristine state. It likewise subsists unminglcd with the natures that are measured by it, conformably

' tor aj^oXairroi INTT, rfa«l aiAaaroi.

lustead of arorroi in Ibis place, it is of crisiry to read cvrawoi.

300 PROCLUSONTHE [BOOK IT.

to the peculiarit j of intellectual energy ; but proceeds transitively and selfmotively. And in this respect, it pertains to the psychical order, but is inherent in the things 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 which it measures.

The motion therefore of time proceeds, evolving and dividing impartible and abiding power, and partibly unfolding it into light. For just as a certain numl>er ' receives divisihly all the forms of the monad, and 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 lamhlichus also says, but an arranging order, nor an order which follows precedaneous natures, but which is the primary leader of things which are JKT- fectly effected. At the same time however, it is measured by nothing that has interval. For it would be ridiculous to say, that things which have a more ancient nature and dignity, are measured by such as are of posterior origin. But the motion of time is alone measured by the temporal monad, winch the progres sion of time is said to evolve, and by a much greater priority, by the Demiurgus, and eternity itself, of which it is said to l>e the image, and vnlh reference to which it is made to be moveable. \Vith reference to eternity therefore, which is perfectly immoveaule, time is said to IK* »,)oveuble ; just as if some one should say, that soul, as with relation to intellect, in partible about bodies. Not that it is this alone, but that when compared with intellect, it may appear to Ixa thing of this kind ; though it is impartible, with reference to the partible essence. Thus also time, though it is naturally eternal, yet is said to l>e moveable, as with reference to eternity itself. On account of the order likewise 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 be. For it must not !M- definitely surveyed, either alone according to the mutations of motions, as in the celestial motions ; nor in the evolutions of lives, as in the soul ; nor according to the gradual progres sions of corporeal generations, a.s in nature; nor according to any thing else of the like kind : (for these are the |>eculiarities of the orders posterior* to it) but it must be surveyed according to a precedency of causes, and connexion in the continuity

lu>tead ul fur' avruv here, it is necessary to read fur' u»rc>.

BOOK iv.] TIM.EUS OF PLATO. 201

of its progeny, and according to a primordial energy, and a power eilicacious of all-various motions.

Time therefore is vio-vcable, not by itself, [or essentially], but according to the partici pation of it which is apparent in motions, and by which motions arc measured and defined.1 Just as if some one should say, that the soul is dirigible about bodies, so far as there is a certain divisible participation of it about bodies, r>f which (he soul compre hends the cause. For thus also time is mo-ccable, as possessing the cause of ths energy proceeding from it, and which is parlibly seen in motions, and is cc-dirided together with them. Hence, as motions become temporal through participation, so like wise time is mo\ cable, through being participated by motions; to which physio logists only looking, think that time is that which is numbered of motion, not lx>ing able to perceive the cause of this.

In the first place therefore, it must l>e said, that neither does the universe alone subsist in motion, but it is necessary that something of it should entirely remain, in order that this being permanent, it may be moved. It is demonstrated therefore, in the Thea-tetus, that it is impossible for any thing to be entirely moved in all respects. Hence it is necessary that something .should remain prior to the time which is in participation, and subsists in motion, in consequence of being coextended with motion. And that this indeed, should be ine'licacious is impos sible. But if it is efiicacious, and is moved, it \\ill again be in uant of another thnig, which may measure its motion, //"/itfawcr, // energizes immoi-cahly, this will be the true peculiarity of time. In the second place, \ve are persuaded from common conceptions, that the Seasons are Goddesses, and that Month is a God, both which we worship in temples. AVe 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 it.self should be a God, since it is comprehensive of Month, and the Seasons, of Day and Night. In the third place, if time is something numbered ; but it is necessary that prior to that which is numbered, that which numliors should exist, so that prior to that \\hich is numln-red in capacity, there should l>e that which numbers in capacity, and that which numliers in energy, prior to that which is numbered in energy ; if thi* l>e the case, that is time in 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 of time, but not vice versa: for inanimate natures participate of time. It must be admitted therefore, that time is beyond soul. But soul is prior

For fjtrttovtinv KOI opx<£ov9ar in tins jilacr, read fitrpnvffav rai ry.izovirar.

o02 PHOCLUS ON THE [BOOK iv.

to its participants, itself by itself. Much more therefore is time itself by itself beyond the participants of time.

How then will a thing of this kind l>e the image of eternity? For again it must l>e discussed, on account of the difficulty with which the knowledge of the things is attended. Because, says the divine lamhlichus, it exhibits the infinity of eternity, (which is now being, is at once all, abides in the now, and is the unmea- Mired measure of intelligihles,) in a cireu4fir evolution, in continuity, and in tlrat which is successive; and also in separating beginnings, middles, and ends, and not deserting any one of the things comprehended by it. And as it is not simply movenble, but is moveable as with reference to eternity, so neither is it simply an image, but the whole of this may IM: justly said to be the image of eternity. 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 lie an eternal image. It appears also, that it is the first of images. -For all-perfect intellect is not proj)erly said to be the image of the first cause. For what can be assimilated to that which is entirely without form ? But time will be the first participant of intellect and an impartible nature between all-perfect intellect, and sensibles. And in short, if it is necessary that image should belong to things which participate ; for it \\ishes to preserve the form of another more ancient and \enerable nature, from which it receives the peculiarity of its idea; it is requisite, that image should neither be in the first 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 sen<iblrs 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. Hence, if as Porphyry, and some other Platonists thought, sensibles alone participate of truly-existing beings, we must investigate images in them alone. But if, as Amelius writes, and prior to Amelius, IS umenius, there is also participation in intelligible*, there \\ill likewise be images in them. If however according to the ditine Plato, images are neither in the first of beings, nor in sensibles alone, lamblichus, 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 beings. And thus much may sullice at present concerning eternity, and the image of eternity, which is at

' 'A is omitted in the original.

BOOK iv.] TIM/T.US OF PLATO. '203

once movcablc, and always subsists with invariable sameness, and 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, no\v turn to the investigation of the following words.

" He likewise contrived the generation of clays and nights, and months and years, which had no subsistence prior to the universe, but which were constituted together with it. But all these arc parts of time,' and las and Kill he, were generated species of time."

That prior to the generation of the universe (but I now speak of the unhorse, a.s surveyed in conjunction with soul, and the whole lite of (lie world) there \r,is an 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 the 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 dillicult to devise how this will be a part of time. Hut if we should say that day is the temporal interval, according to which the sun proceeds from east to west, we shall perhaps avoid indeed the former objections, but we shall fall into more impervious dilliculties. 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 In'ing every where according to the same, day is not every where. But if we survey il in connexion with the solar motion, and this merely so, day will always be in the heavens, and there will not be night. And how is it possible that a part of time should not be 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 tin: sun from east to west, and night the motion of it from west to east, the universe will neither have days nor nights, which are said to be 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 lif words, rovra £< rarra (itpoi xporov, ire through the fault of the tnntcriben omitted in the tcil of 1'roclus.

PROCLUS OX THE [BOOK IT.

whole of itself which abides, and according to every part of its progression, is pre sent to the whole world. Tor one and the same now is every where the same. It IH necessary therefore, that day, and Mich other things as we say are parts of time, should IK- 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.

Henri-, as our father [Syrianus] philosophizes, these tilings are not asserted for the purpose of subverting the phenomena: for Tima-ns says what is usually said b> I he multitude, lint our father referring these, as he is accustomed to do, to more principal hypostases says, that dayand nig/it arc demiurgic measures of time, e.tiiting and convulring 'ill the viM' and invisible life and motion, and orderly distribution oj the inerratie sphere. Fur these are the true parts oj time, are essentially present wth all things, tmJ cuinprchcm! the primordial cause uf apparent day and night, each ofvhkh are different in visible time. Ami Tima-ns also looking to this, reminds us how time was generated together with the universe. Hence he says in the plural num ber da\s and nights, as likewise monlhs and years. These therefore, are obvious to all men. Tor the invisible causes of these, have a uniform subsistence prior to things midiiplii-d.and circulating to infinity. The immoveable causes of these hkexuse^snbMst prior to things that are moved, and the intellectual causes of them prior to sen-ibles. Such, therefore, must day and ni-ht be conceived to be according to their first subsistence. But it mu*t be said, that month is that vhic/t convolves (he lunar sphere, and very termination of the circulation about the zodiac, being truly a divine temporal measure. And year is that -Mi perfects and contains the -Me middle J* Mention, according to xhich the sun is seen posting the greatest /w:ar, and mea.urh," all thing* toother uith time. For neither is day, nor night, nor month, nor much l°ss year Without the sun, nor any thing else pertaining to the vurld. And I do not say this, vith reference to the visible fabrication alone, Jor of thes measures the risible sun is the cause; but in the invisible and superior fabri cation, the more true sun measures all things together u///< time, being in reality time of lime, according to the oracle of the Gods concerning it. For that IMato not only knew these visible parts of time, but also the divine parts homonymous t these, is evident from what he says in the tenth book of the Laws. Tor he there shows, that the sea>ons and months are divine in conjunction with all the other [mundane] (ioils, in consequence of having divine lives and divine intellects pre- Mdmover them in the same manner as the universe. But it is not wonderful, he now rather speaks about the visible parts of time, because his design at present i> to physiologi"-- \^ H«^ therefore be the parts of time, of which some are i'dapted t,- the fixed stars, but others to the stars that revolve about thepol.

HOOK iv.] TIM/TUS OF 1»LATO. 20A

tlio zodiac, and others to other Gods, or the attendants of the Gods, or to mortal animals or to tlio more elevated or more low parts of the universe.

Plato howexer, says that r»v;,v and tiillbc are species, and not parts of time, in the same manner as days and nights and months and years. For divine orders which ^ive completion to the whole series of time, preside over the latter. Hence, he calls them parts of lime. But irux and icill be, an? entirely suneyed according to each of these. And hence, they are certain species, as not having a jK'cnliar matter; I mean, a diurnal, or nocturnal, or some other such-like matter. If however, these are species of time, which was generated together with the uni- \erse, u-fii 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 TIY/.T and icill be, hecaiise there are prior and posterior. If however, motion was not prior to the universe, neither was disorderly motion. Hence Atticus and his 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 ami the future. And vx here these are, there, the u'<is, and the r» /// fo: entirely suhsist. Moreover, the rr</,? and (lie •mil be, are species of time generated Ity the Demiurgus. Hence also Plato calls them gcncrcilal. Neither therefore was there a certain time prior to the fabrication of things. It is necessary therefore, that the muchcelehrated disorderly motion of Atticus and his followers, either, if it existed, should not he in time, or that there should not ho in short, a certain time \\hen it was produced. It is necessary however, motion existing, that there should he a time in \\hieli it was generated : one part of it having the past,1 anolherthe present, and another the future. •Hcncejt is not possible that I in 're should have Wen motion prior to the generation of time ; since neither could thenhave been disorderly lime. For disorderly time would have tlic ~nin and the \cill be; the former of which would he the past, but the latter the future. Or, if it .alone had the is, without the-e, it would ha\e been eternity, and not time, and disorderly motion would Ixeternal which is impossible. For Aristotle has snfliciently demonstrated, that all motion is in lime, both that vthich is disorderly, and that which is orderly, each entirely having the prior, and tie posterior ; in order that the motion may bo that which it is said to l>e, and may not be permanency instead of motion. But that the irux and the Kill be, were not prior to the fabrication of things, Plato clearly teaches us, as I have Ix-fore observed by saying that as days and nights were generated as parts, so t/ic teas and l/ic tri/l be, were generated as sjx-cies of time. They how ever say, that the disorderly motion was unl>cgotten. Hence, if there was then

• ' F«»r T/>ofXOor lierc.il is ncccssrrjlo read

200 PROCLUS ON THE [too* IT.

n certain tiino, it was unbegotten ; so tliat the vat and the trill be, were nnbegotten. The teas and the will be therefore, were not prior to the generation of the world, but were simultaneous with the world ; time being one and the same, and In-ing the numlxr both of disorderly and of orderly motions, and existing without dillerence. This therefore, is demonstrated through these methods as a co rollary.

If however, you wish to suney these as species of time, in the way 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 van, and the will be as species of time. For if we do not thus, but partihly understand the words of Plato, the venerable and entire idea of time, will not l>e manifested to us, according to each of these species, but that which hap[»ens to some of the things that are in generation, and mutation. i'ti/t\\s indeed, the was indicates the perfective order of time, but the will be, that order of it n Inch unfolds into light, just as the is, indicates its contiectedlu containing order. For time unfolds things which as yet are not, connectedly contains such as are present, and pirjects such as are past, and introduces an appropriate end to their periods. Ant! thus much concerning the parts and the sjH'cies of time.

With respect however, to the word conlrircd, though we have before observed that time is in reality the work of ilivine and demiurgic contrivance, by which natures that are changed remain through the whole, and partake of perfection, perpetuity, defence, measure and comprehension; yet it may lie said, do not divine natures measure themselves,1 and especially do not those that revolve in the hea- \»-ns, define their own motions? This indeed, we must most readily admit. For material and corruptible natures have their existence, and the extent of their du ration from other things; hutdi\ine natures have these, both from primordial causes and themselves. Hence Plato, when he begins to speak about the times that are unfolded into light in the heavens, says " that the stars were generated for tht sake of co-operating in the production of time ;" and again, " that they iccre gene rated as instrument's of time ;n and in the third place, " that they ".cere produced for the purpose of distinguishing and guarding the numbers of time" In what is lierv .said however, the term co-operating .shows that time indeed existed prior to the >tars, but that it is unfolded into light about the world through these. For time being in them, is unfolded through their motion. But the term instruments again after another manner, in a certain respect, indicates the same thing; viz. that the whole of time was produced, both that which abides, and that which proceeds,

1 For cavro here, read tavrii.

by the father and maker of all things, for the purpose of measuring mund.me natures; hut that the bodies which rrvolve in the heavens, are partial measures, and are comprehended in the one time; each in an especial manner, more organically producing in conjunction with time, such things as are appropriate in if. For in short, all the second fabrication has this relation to the one and impartible production of things. For each of the l)odios that revolve in the heavens, is said especially to contribute to the measure of itself. Thus for instance, (he sun tli»u«h it contributes to all tilings, on account of its ruling dignify, yd it particutar/j/ contri butes to the year, ichich it constitutes in conjunction with the Demiurgus, and the whole of time, as the peculiar measure of itself. But t/ic moon contributes to month ; and the inerratic sphere, to day and night. The mode also of operation in the rest 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 time however, some measures are more adapted to some of these, than to others.

The stars also may be 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. By wluVh 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 with reference to it ; but likewise, that it is an invisible CJod, energizing eternally about all motions, and the whole period of the world, but using for instruments these divinities, as more partial measures of itself. But the assertion, that the stars were generated, for the purpose of distinguishing and guarding the numbers of time, clearly shows that the one time 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 whole of time, wl'iieh is always ihe 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 which 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 numl»ers of time are guarded, through the circulation of the stars.

With these things however, not only IMato as. we have before observed, but theurgisLs likewise accord. For they celebrate, time as a mundane CJod, eternal, 1 boundless, young and old, and of a spiral form. And besides this also, as having its essence in eternity, as abiding always the same, and as possessing

PKOCLUS ON THE [BOOK ir.

infinite power. For how could it otherwise comprehend the infinity of apparent time, anil circularly lead all things to thrir former condition, and renovate them, and also recall things which In-come old through it, to their proper measure, us lieing at once comprehensive both of things that are moved in a circle, and ac cording to a right line. For a spiral is a thing of this kind ; and hence, as I have l>efore observed, time is celebrated by theurgists, as bavina spiral form. Tor they not only celebrate time as a Cod, but likewise day and night, and month and year, are considered by them as Cods. For of things which circulate perpetually, it is entirely necessary, that there should be an immoveable cause ; and a different cause of things specifically different. On this account therefore, 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 those move-able natures which are apparent to all m.-n; Plato himself in the Laws, hearing testimony, us we have said, to the truth of this, by speaking of these causes as Cods. Fur/rum the Greeks we receice the sacred rites of Month, ami ;, e learn that In/ the Phry gians Month is celebrated as Salmzitt.t, and als» in the. middle mysteries of tiilxizins. For that which they first beheld to In; the measurer of a perpetual circulation, they apprehended to In; a Cod, and this they honoured, through the imsteries, and allsacred worship; in the same manner as (hey also honoured the seasons, lor they were able to perceive [the di\inity of] these, from their effects ; though not similarly the divinity of the year. For men indeed, who were divinely wise, have likewise celebrated this ; but it was not easy for all men to know and worship it, on account of the difliculty of understanding the period which is measured by it. This also is the case with the whole of time, on account of the ignorance ot the one period of all things ; so that the in\ estimation of this whole, as existing, and as a Cod, is attended with ex'.reme difficulty; though if an immoveable cause precedes perj>etual motion, it is necessary that, prior to perpetuity itself, there should exist that which unitedly defines the whole of it, and which numbers it ; periM-tuity itself being that which is numbered.

" These things however, through oblivion, arc not rightly transferred hv us to an eternal essence. For we say that it f«-s and Kill be, though in reality, to this the term it is, alone pertains."

In the first place, it deserves to be remarked, that Plato again considers the eternal as the same with the intelligible essence; in order that we may more clearly be persuaded, that when he asserted the world was generated the statue

BOOK IT.] T1M.EUS OF I'LATO. >jO&-

of the eternal Gods, IIP meant hy the eternal, tinintelligible (iods. In tlie next place, it must he observed, that in consequence of perceiving that mm conn-he and assert nolhiii^ s;uie about these particulars, lie himself recurs to true concep tions of the things, at the same time purifying the use of words, tlironuh \\hicli the teacher ' necessarily produces recollection in the minds of the well-disposed. What is no\v said therefore, in consequence of the mildness ' of 1'lato's manners, does not seem to accuse severely the assertions of mankind. For the expression not rightly, since ir is common both to the accuser and the accused, is not OCCHS- tomed to l>rin:r with it threat disgrace. The words of the text howeter, have a sharp' and percussive power. For with respect to those things which the JVmiurmis imparted to the last of brings, in consequence of their incapacity of receiving a more \enerablo. comprehension, if men endeavour to adapt the.-e to the essences which ahide in eternity, they en^a^e in a certain frantic war, de faming the will and power* of the Demiurgus, and in reality, hastening to hurl rocks and oaks ap;ain-t the heavens. Why therefore, are not Ihc ;, v/.v nnd the Kill be, adapted to intelligible* ! Because the measure of intelli^ililcs is firm and inunovrulilc, and causes the things which are measured hy it to he exempt from all mutation. But why does the it is, in reality alone pertain to them ? Because tlmt which they are, they always are, not losing, nor recehini; any tliinir, neither according to rssence, nor accordinir to life, nor according to intelligence, nor much more accordinto union. Malice *ay l/nrc/orc, that <>f these t/ine, (lie nas the is, and the r. /// he, the i.rlrcmcx do fiat pertain to tnteHi»thlc.t, init (fie middle alone ' tlic u'fts, and the r</// he, per tain t<> intelligible*; but that lehi'-li is e.reinjit from all time, has no nprticnldtion lehainer ij time, and is defined according to the eternal nieaniir itself, must l>e attributed to the Goiix, and to intelligible*. 1'tir a* icith reject to the always, one tea* eternal, bat the other temporal, to li!,e:ei.^e, the is, is twofold, the one being adapt id t<> Irn/ii c.iixtii/g beings, but the other to mundane things. When there fore, he says, that to this in naltty, the term, it is, alone pertains, by transfusing the \\ordalone, ire shall find lehat is taiJ to be more scientific, lor it leill then be, to this, tin. alone is pertains; viz. the is, vhieh is by iltelf exempt from a co-arrangement icith the species of lime.

For (Vriff».-H\u.v.il.cro, it i-» ncrc^nry to rr;ul <Sfa^aXo>'. In>t<;nl of ,Ti,^f,,<r in tlm {ilacc, rcj(l nrmuiay. ' Tor fyvfinar hrro, rtud ^H/IM,I> . It ;i|>|>rnn tome tli.it the «orU fvta/in is w.inimg here ill tlic original.

o,0 PROCLUS ON THE [BOOK iv.

I f< >\v came men therefore, to err in so threat a degree in this respect, ami to attribute to tinintelligible Gods tilings which do not at all jKTtain to them? Tinwhole cause indeed, is the oblivion of divine natures, on account of the dcthixion of our wings, our lapse, and our communion with mortal bodies. I It-nee Plato also says, " that these t/iiti^x thnnt«li udlirioii, a renal rightly transferred Inj us to an i-tcrimlfsscnfc." Theur-ists however, are not thus affected ; for it is not lawful for tht-m tit be so. Hut tln-y celebrate time itself as a God, and as we hate said, tlu-v denominate outtime zonie, but another a/onic, which measures the period of the third of the ethereal worlds. They likewise celebrate a certain archanuelic time, in the middle of the ethereal worlds ; and another ni/i/i^ time, which presides over the first of those worlds. And after all the>e, they speak, of another I'onl.d time, which is the leader of the empyrean world, and conducts, and defines iu period, proceeding from the fontal Goddess [Khea] her>elf, who generales all life, and all motion. For she produces fontal time, and causes it to preside over all mo\eahle natures, and to measure the periods of all things, as far a., to the last of beings. Tor these also are measured according to periods. In things likewise, which are perfectly corruptible,1 Plato teaches us, that every thin^ which h\es is generated from that which is dead, and every thing which is dead, from that which is living; and that there is a period of all things, and an apotataslasis of unierated natures, and n«»t alone of such as are incorruptible, l-'or the individual which was generated from non-being according to a certain p.-iiod, departs into non-being [again], since motion from the same to the same, is. a |H-riotl.

Time then-fort-, measures all things, and defines the periods of all things, as far as tt» the last of bein-s. And the I)emiur-us atbled this tt» inoveable natures, in order that they mi-hl imitate the continued permanency of intellect in eternity l itself, throiiiih the periodical progression from the same to the same, which time imparts to all moveable bein-s. The multitude, however, frequently confound the nature of things, nt.t distin-uishinbetwt-eii what is atlapted to lrilly-c\i»tiii£ IM-'UI-S and to s,ich as are -,-nerat, d. 15ut in a |>articular manner, the i-uorance concerniim t-ternity and time, product s this dire confusion, and ille-aht\. Tlie similitude of the iliin-s likewise, operates somethiu-. KOI last are not separated from fii. it natures, but are suspended from, and proceed according to them, and become invested with the form of images. It is also a dire thin-, for those who

1 I'or irn^opwr LtTf, it IS MeiTb-.ar> to n-ad Tru^-pOnoruir.

1 luiU-ail of uiu»»- m this place, it i* obviously necessary to read aiu/u.

BOOK iv.] TIM.-EUS OF PLATO. 211

have not a scientific knowledge of similitudes, to reason falsely, and transfer some things to others, to 1)0 persuaded to associate with images as if they were para digms, and to think that a primordial essence is nothing else than its visible ima^e. Perceiving therefore, among scnsihles, the mixture of being with non Ix'intr, and. the domination of bring in a certain respect, when we say that a thing is, but of non-being in a certain respect, when we assert concerning it, that it iras, or that it uill /><.-, we transfer these to the eternal order of real Ix-iugs, where nothing is past, nor any thing \\ill be future, nor in short, will IK; changed, anil where there is no progression of time, nor representation of l>oing according to privation; hut where there is true essence, and truly-existing being, an invariable sameness of subsistence, the all in the now, and the ends subsisting ;it once, not as difierent in ditlerent things, but as the same with their subjects. For in things in which as I may say, the whole of the hyparxis consi.-ts of lM<auty and goodness, well-being does not diller from existence.

" Hut tin- U-Y/.S and the Kill be, arc adapted to be asserted of generation proceeding in lime. For these arc motions. It is not however, lit, that the nature which always subsists with invariable sameness, immoveablv, should become through time, either older, or younger, or should formerly have been generated, or be now generated, or altogether will be hereafter; or should receive any such things as generation adapts to the natures that are borne along in the sensible region, lint these are generated species of time imitating eternity, and circulating according to number."

These three things, says Plato, pertain, on account of time, In generation; one, the was and the will l>c ; the second, to btennie younger and older ; and the third, to have been gencrati'd formerly, or to be nan' generated, or to be herealnr. < H the-e, the divine lamblichus s.ivs that time produces thefir>t in the realms of generation, as proceeding from real being; but the second, as being impelled from life; and tiie third, as being suspended from the intellectual order. Hut these things I* Jng asserted with great wisdom, in the first placehe inquires, if it is more proper to sur\e\ them as three, and not as two, understanding by the expression to hare been generated formerly, the younger or older, and also by 1 he expression*, to be natt1 generated, and to thereafter ; in order that it may not only !»<• erroneous to adapt any thins of this kind to the Ciods according to the In-iug generated, but also according to all the parts of time, and generation. In the next place, recurring to the beginning of the whole of what Plato uow says, it must be consi-

dered, whether we can rightly assert the two alone of generation, I mean the was, and the will be, or that also, which is as it wore the middle of tlu'tn, the is ; which is not now named, because the eternal is pertains to intelli-ibles, lest the homonymy should a-ain produce disturbance in what H said. Moreover, it is e\ ident to every on*-, that each iiua^e participates in a certain respect of its paradigm, but that the whole world, in an especial manner participates of the intelligible. So that :f truly-cxistinhemis in the intelli-ible, l>ein- \\ ill :d>o after a certain manner, exist in the sensible world. 7'//r /,v however, is not con-numerated with the \eas, and thc-i-illbe, because that which is properly /v, is not aimmsensil.les, and because it haa secondary subsidence from the intelligible, M» that it is more adapted to it [than to sensihles], and because the de>i-n w as to show \vhat tin p- •cuhanties are of eael. nf tinnatures.and not if the one participate* of a certain thinli«»m the other, thou-li ///<• ;,-«M, and tin tall he are rather eharacteri/ed b\ mm-hein- .than b\ In-ill-:! tlie former, by the no lunger, hut the latter, by the not i/tl. Do sensibles therefore, alter a eeilain manner eiilih ly participate of bem- ! Or may we not sa\ that they are not denominated according to a «h ll. ction from it, but Ihuiii-hlhe dninination in them ofnoii-l>emthey are only adapted to generation, but b\ no means pertain to tnily-exislinl.» in-s ! Besides, the monad, or the is, is more allied to eternity, and intelli-ibles, but the duad of tlic \cus and the \cill Li, to -eiiei-ation and time. 7///,v //or. -er /Wcirr, and strength of temporal energy is great, I hut it co-nrraii^t.'s that u/iic/t nu longer is with beings, and that \chlch is nut yet :,-•//// tiling that arc present. !'<>r all these become continued according to time, and the ],n M nt through tune i v dt^ni^ed to the t.vrv, s» as not even then to he hurried a:raif to that :, hitli in no ic.^ut irh.itevcr t:iists, but OH account of tune, is after a certain jnaninr en-arran^ei! ,i //// beings.

\\u\\ then fore, in -em-rated natures, can the ;.w, and the trill he, be fitly said to br specio of tune ' May \\e not say, that the species of time are one thin:;; for temporal pro-nsvions alone, and the intervals which measure wholes, are more simple; but the ihin-s which are arran-ed in the natures f,'«-nerato<l in time, another! For time was, and the war was, are not the same thin-; as neither is the do \vn\\ aril of place, the same as the downward of the rarth. Hut the former i-, simple and one, hut the latter composite ami twofold. And the one compre hends but the other is comprehended. Thus also in tin :,w.v, the temporal indeed, comprehends and measures ami is simple, but that which is assumed in the jH-neratii.ii \\hich i> in time, is comprehended, and measured, and participates of time, but is nol time. That all »eneration however, is comprehended by time, just as lime itM-ll is by mtelliuibles, U evident. And time is said to proceed from 'intelligible* accurdintj to number, as making its pro-n-ssion according to the

form*- and measures licit anin them. But generation is said to proceed in time, as being measured and perfected by time. Auain, time.on account of its imitation of eternity, i> said to circulate ju^i as (lie hea\en on account of its imitation of intellect, is said to he of a spherical form) and to have as species the was, and the will be, and Mich tilings as are allied to these ; and i< is evident that these are simple, and llie primary leaders of the natures that are home along in generation. For that which has the measures of all generation in itself, inserts the images and impressions of them, in the things which proceed according to it. (Generation then fore, loses its \igour, and on this account requires the renovating aid of time. It also is imperfect at first, and is in want of time, to make it more perfect, and older. Sut 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 born llic first, and likewise that which is younger,

lit bo august, lor them llic nectar pours.

Yet these are not present with them through time. This also is very accurately added by Plato, that it is not lit the intelligible should become cither older or younger through time, nor in short, that the unbegotten should be generated, or hacc I'ccn generated, or will lie generated. And in one word, generation indeed, though it is not essence, yet participates of essence; but it is by no means 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 lime.

" And in addition to these things also, we assert that a tiling which tr/.v generated, 15 generated ; that what subsists in becoming to be, in gene rated ; that what nill be, is to be ; and that non-bciny is non-bcinf ; no

one of which assertions is accurate. Perhaps however, a perfect discussion of these things, is not adapted to the present discourse."

Previously to this, Plato blamed the custom of the (i reeks, for introducing to truly-existing beings, words adapted to things in generation ; but now he accuses the multitude of co-arranging with generation, that which is adapted to intelligi ble1*. For their illegality, is either twofold, or is entirely one ami great. For when they say that a thing which ~uas generated, J.T generated, and that tcill be, u to l>e, they erroneously adapt the peculiarity of eternal essences, to generated

natures. For this ist pertains to sii|>erior divine l>eings ; just as to !>e generated, or subsist in becoming to l>e, pertains to sensible*. They likewise erroneously confound llie parts of time, and subvert tin? order which is in it, Ijy making the tune, or the present time, the same as the past. But when they say, that what subsists in becoming to bt, ix, they fall into the former error alone. Though this however, is an error of the greatest etmse(juence, yet, if it be law fill so to s|>eak, it is a still greater error to say that non-being is. For if generation is a medium l)etween non-brim; and being, it is a less error, to introduce the pecu liarities of bring to generation, than to non-being. One apologv however, 'or these things, may be made conformably to nature. For in consequence of non-being participating in gent-ration of beurj:, in the same manner as every thing temporal apjx-ars to participate of eternity, it is usual t(» refer these to eternity and truly-existing beiii'_', whi< h are exempt from all interval and distribu tion into parts. And again, il i^ usual to preserve and detain generation, which iborne along in motion, and exists in time. It is not at all wonderful therefore, if men wi-liing to detain among beings, that which has already been generated, should sav that it is generated ; and aUo being willing toco-arrange with things in existence, that which is not yet generated, they should >ay, it /,v to be uenerated. For through these two things, non-being is in a certain rcsp<'ct able to accede to, and be co-arranged with beings; M/.. through the participation of being, and through the present temporal interval, both which may appear to introduc existence. And hence indeed, the frequent use of these words in this sense was assumed. Nevertheless the transposition of this perturbation has not anything las Plato says] accurate and scientific, by which he signifies, 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 tin.- inter preters think, is logical. For in logical discus-ions, it is usual to inquire whether non-being is the object of opinion. As lamhhchus says however, and I am per suaded, it is theological. For in the. Sophisia, much is said about all-various non-being, and likewise in the Parmenides, the speculation of which, Tima-us also evinces to be appropriate. \ovv however, as he separates and distinguishes things from each other, vi/., into that which is always being, and that which is generated and perishes, into image and paradigm, the eternal and the temporal, thus also, IIP wishes to give appellations adapted to each of these, so as neither to transfer things which pertain to generation through time, to more simple and dmne essences, nor to mingle the transcendent goods of more excellent natures, Avith things which are borne along in motion and mutation. Hut he refers to more appropriate opportunities, the more profound investigation of these particulars. For this was usual both with 1'lato himself, and prior to Plato, with the Pytha-

goreans. Aristotle also, especially emulating this custom, discusses philosophi cal problems in a way adapted to the 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 oi' an eternal nature, in order that it might, as much as possible, be similar to it. For the? paradigm of it indeed, is through all eternity [real] bc'itg. But the universe forever through the whole of time, was generated, is, and will be."

Plato says that time was generated together with (lie universe, now animated, and endued with intellect ; because the world first participates of time, accord ing to soul, and the corporeal-formed nature. But the words, "that being gene rated together Kit /i it, it nun/ also be dixsnli-L'tl together with it, if ever a certain dis'solution i/fit should take place" clearly show thai the universe is unlttgottcn and incorrnptihle. For it it was generated, it was generated in time. But if it was generated together with time, it was not generated in time. For neither was time generated in time, lest there should be time prior to time. If therefore, the uni verse was generated together with time, it was not generated, [according to the n'sual acceptation of the word.] For it is necessary that everything which was generated, should be posterior to tune. The universe however is bv no means posterior to time. Airain, if every thing which is dissolved, is dissolved at a certain time, but time cannot Ix; dissolved in a part of itself, time cannot ever be dissolved ; so that neither can the universe?. For 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 Deiuiurgus, which are motions contrary to each other, the genera tion and .dissolution of it. Thus also the universe, has dissolution and generation according to cause. Just therefore, as if some one being willing that the revolu tions of the circle of llic different, should be odd in number, should say that the heptad is co-existent, with them, in order that if ever the heptad should In-come an even numl»cr, they also may l>eeome even, nignifjini; by this, that the circula tions will not fall into thee\en number; thus likewise, we must HOW conceive respecting the all-various indissolubility of the world and time, in consequence of time having an indissoluble nature.

One caus>> therefore, of time having Ijcen generated together with the universe, is that the universe may be indissoluble and perpetual. But a second cause is,

that it may be most similar to its panuK., .:i. For Plato says that the universe itself, is most similar to its paradigm, How therefore, does the. universe become mure similar to animal itself through time f Because, says he, as intelli^ihles rereive all the power of eternity, which now unites, and connectedly contains them at once, collectively, and unically, — tints also the world, sustains all the measured motion of time partibly, and in a divided manner, through which also it was, and is, and \\ill IMV, not having the three in the whole of time, hut each in a portion of time. It receives however, each of the three in the whole of time, on account ud the past and the future period, and because being of the nature of things geiierated, it has the perfect in generation according to every part of time. And it exists incited, or is, because in the svholeof the present circulation of time, it par ticipates of being. Hut it it-ill be, because the measured motions of the whole of time, will never cease, and the circulations conjoin, and assimilate time to intel ligible causes. If however, the universe exists for ever through the whole of time, and is, and was, and will be, it is, and will be in the time to come, in consequence of lM?ing incorruptible. Jlence it was generated in </// the pa-t time, as being unbegotten. For it is similarly present \\illiall time according to each of ihe.-e.1 Or if this is not admitted it no longer \\ill be hereafter infinitely, or was generated from infinity. And those are ridiculous l who say that the \\orld was once gene rated, and that it \\ill at a certain time, cease to lie, since Plato ascribes to it the whole of time, on account of both [the past and the future.] And you see, that he now attributes the three parts of time to it, and does not refuse to ascribe Iwing to it. Hence it is evident, that \\henbeforche attributes ihc is to an eter nal nature, and not to generation, the is there, is exempt from all temporal exten sion, and being established according to the eternal itself, pertains to intelligible^ ; since he grants that the whole of the wits and the "U'tll l>c, are forever present with sensible*, according to the participation of truly-existing beinij.

How therefore, if the nature of time, ns the divine lamblichus says, and as I am persuaded, is a medium between eternity and the universe, of the latter of which it is the leader, and is assimilated to the former, — how, if this be tin: case, was time constituted for the sake of the universe? For how was that which iscomprehensive and perfective, and which in a greater degree, assimilates the hnaire toils paradigm, — how Mas this generated for the sake of that which is compre hended and assimilated ? For thus, things which subsist for the sake of some-

' I'lmln- In.. ;tlluilf> in MU li i't'llio ancient I limli.in>( as vnileavourcd to prove, t'roin tinauthority of I'luto, that the uorM was pruduccil at a certain time, anil uill at a ct-it.iin lime bcdcstrovcd.

IJOOK iv.] TI.NLIXS or I'LATO. -217

thing else, will l>e mo iv \enerable than ends, and more excellent natures will make a progression to beings, lor (lie sake of things subordinate. Nothing of this kind Imweter, is to Infound in the arrangements of IMato. For neither was tune u'enei afed, for llie sake ot the um\er>e alone, nor was the universe coiMituted for the sake of time alone, hut each was eonstituted for (ho sake of itself, and of the other, and tor tinsake of l»oth. For in order that all the fahrieation of thing1; mi^ht have perfection, surli was the universe, and such was time consummately produced. Moreover, it happens that each greatly contributes to the assimilation of each to its proper paradigm. Fortune would not imitate eternity without the existence of the universe; for after what manner would it proreed, or what is there among beings, that it would ever measure, or connect, or perfect ! nor would the universe, without the existence of time, imitate as much as possible, the all-perfect and eternal nature of animal itself. Kaeh therefore was generated, not for the sake of itself alone, nor for the sake of the other alone, but for the sake of all the fabrication of things, in order that each mijit become most perfect, and most similar to its paradigm, or rather, each was generated for the sake of goodness, and the father of wholes, on account of which also the pro duction of things possesses perfection, lint each being generated that which it is with reference to the other, each contributes greatly to the permanency, order and good condition of all mundane natures. And thus much I'lato philosophiz es concerning time, which is the one and whole measure of all things, and which is moved and proceeds Irom the Deniiiugiis alone, and its proper monad. Hut in what follows, he discusses the lime which is unfolded in the heasens, and is as it wereco-divided with the \arious lations of the stars, which would not have sub.>isted without the revolution of the circle itf the f (line, and the circle n( I he dif ferent, about the invisible and one lime, which cuts oil' from itself, unfolds into light, and always preserves a measure adapted lo each of these circles. In what fol lows also, in order that this second an lime might proceed into the \i*ible world, and be universally known through the partial measures rf itself, which it imparts, and that it might be more distributed, he constitutes the planets, among which the sun and moon are enumerated. From all which we may infer, what great dignity is allotted by the philosopher, or ralher by the Demiurgus himself of wholes, to the time which is first and one.

" From this reason therefore, and from sueh a discursive energy of divinity about the e/eneralion of time, in order that time might l>c gene rated, he produced the sun and moon, and the other five stars, which have the appellation of planets, for the purpose of distinguishing and guarding the numbers oi" time."

T<m.Plat. VOL. II. 2E

21H PROCLUS ON THE [BOOK iv.

The fabrication of tiling, as we have frequently observed, taing twofold ; the one invisible, one and wimple, sui>er-tnundane and total ; but the other visible, multitudinous and multiform, distributed into parts' in the world ; and having twofold energies, the one primordial, immoveable, and intellectual ; but the other secondary, proceeding with motion, and revolting about intellect; pud the one beini: exempt from effects, but the other being co-arranged with them ; this being the case, a twofold time also proceeds to beings. .And the one indeed is super mundane, but the other mundane. The one also both abides, and at the same time proceeds; but the other is borne alonu in motion. That also which is participated is twofold, the one subsisting according to simple participation, but the other in the periods of the celestial stars, which produce months and days, and nights and years. Such therefore beini: the difference of times, Plato having delnen-d the conceptions, about the one and simple essence of time, is now about to discuss the \ariety of the time, which is participated parlibly, and to which the theory of the planets contributes. For through the motion of these dancing round the sun, the time which is known to us is completely effected ; introducing this as a ninth gift to the world. In order however, that from the introduction jtself, you may have an indication of the inferiority of this time to that which is Mijx-r-mundane, he says that it was constituted by l/ic discursive energy of divinity ; and further still, that it di*tin;jui*lies 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 many temporal measures after the one [super-mundane] time; and to the defence and preservation of the same measures perpetually, for the sake of which he says, the stars were generated. And tin: Demiurgus indeed, produced the former time, looking to eternity, and eueri;i/.iui: according to one simple intelligence ; but he produced tin* second time, as Plato says, from reason, and a discursive energy ; fx«i oiaKoia>] indicating by this, the divisible nature of titamiia, l and its distribution into multitude from one intelligence. For a divine intellect is one thing, and divine reason another; the former being united, but the latter multiplied ; and the former comprehending wholes, but the latter dividing union into multitude; the former also, abiding in itself, but the latter unfolding itself into light. Hence, tinsecondary lime, if it is miners-ally apparent, is very properly said to proceed from the demiurgic reason, which receives as it were its progression from intellect ; reason indeed, manifesting the cause, but dtaiwia, the

For wfiurept > TJI here, read ^</JiC"/i»vf)».

Di«n0ia, as has becu before observed, when ascribed to the Demiurgus indicate* a diitiibutif* taubt of things, or a caiue, us TruUm expresses it, wbich dividts union iuto multitude.

knowledge in the Demiurgus, which is of a hiformed nature. Truly-existing lime also, [or the lir>t lnuc] which is tinnumber of all the periods in the universe, is one tiling ; hut tintime which flows from this, and proceeds accordin;; to niimhcr, i< another.

Farther still, truly-existing time comprehends all measures uniformly, according to \vhich also the periods Itoth of souls and 1 todies are accomplished, and the one measure of the whole apocatastasis. For there is a period of that which is divinely generated, which a perfect number comprehends, as Socrates says in the Repub lic. 15ut secondary time distinguishes and guards the measures in souls and corporeal natures. For it distributes measures adapted to each of these. And by this indeed, it divides the unical power of the first time, but guards the measure pertaining to each soul, and each corporeal nature. Conformably to this likewise it makes apocatastases. For there is one measure of the solar period, another of the lunar, und another of the period of the meteors. For in these also, there is a certain circle, adumbrating the celestial circle. Of different animals likewise, there is a different period. For of these there are periods, and measures of life, as also the da-moniacal ArMotle says. .Such therefore are the conclusions which may be now assumed from these tilings, concerning the diflerence of these times.

It appears likewise, that Plato does not in vain say, " in order that time misfit began rated" but for the purpose of manifesting, that invisible time was antece dent, being a whole, and one, and an intellectual number, prior to the time which is participated, and which proceeds according to number. Every thing therefore, which is generated, is prior to its generation, invisibly established in its cause. Hence generation signifies a progression into participants, according to which time unfolds into light different forms, ' primarily and secondarily. It likewise signifies that time proceeds from more total to more partial natures, as far as to the last of things »* for instance, animals and plants. To us however, the whole of time becomes known from partial but orderly measures. For the whole is difficult to be known, and that which is disorderly cannot Itecome the measure of other things. But since, as we have said, the period of the planets, and particularly the solar circle, contributes to the generation of secondary time, or rather, to the comprehension of the many measures contained in it, through which lieirig 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 five planets, were first generated by the Demiurgus, though each of the fixed stars likewise, being

' For e«f 7 here, it it necessary to read «idwr<

spherical, performs its jH'riod about its own centre, according to a certain temporal measure. To us however, tliese measures are not known, as those of the planets are, according lo which they make their periods about the /odiae. For in the lived stars, \\e do not know the periods of them about their proper centres. Plato iheref.ire, s|n-aks concerning; the planets, and says they were generated, in order that they mi^ht co-operate in the production of visible time; unfolding a di Hi-rent iiieasiire of dilli rent things, the sun In inallotted a primordial and ruling dignity, and particularly according to the generation of time. IleiiOe, he is called time of time by ideologists, as unfolding into liijil tinlirstlinie; and the period of the .seasons is accomplished according to him. l>ut the moon lias the second order, as proximate ly moving, increasing, and diminishing, ••very tiling in li'eneralion, by her powers. Ilenre, as the sun is said to change his form-1 e\ en hour, and in each MUII of the /odiae,' so the moon changes her lorin e\ery day ; so that as the theolo-ist sa\s, she undergoes as many elian^es in a month as the MIII in a star. Hut the other planets by their various motions, connect in a regular series, the duetsitv of generation. I 'or different elli-cls follow from the apocatastaMs of dilli-rent planets, \\hich according to different measures, brm^ their own

Since hoxu-ver, the planets revolve \\iih one continued, equable, and unceasing motion, but the order of them, and the equability and sameness of their motions, aie latent, on account of their apparently advancing, receding, and becoming sta tionary, on this account, 1'lato says, they have t lie appellation of planets. 1 lei ice, you may assume, that it is the stars, and not the spln-ies in \\ Inch the stars advance and recede, thai sullcr such things as these, and \\hich anmoved upward and do«n\\ard, antecedently containing a> i rdeily parauiums, the all-various dtM>r-

IIC.IMIK, ami «.ui\ >iL'ii <il' llic /i.ili.n, i \.r\ frli-ili.il inulioii liUrwix-, «\iry Inn.- acfor.lni- In \\liiili inixturo, tin -Miiliulu-.il niddf 4.1' si^iiiliv.ilinii iiutu ,it< -s tlii-, l>v a>-ciluit: tint llic MIII i< tlivi-i^ilioil «-»i-r, it in<lic.ili-> liis iiiiiinit.ilile, ^l.ililr, nc\ i-r-)jilin^, anil al-oiu c-i-iillrrli-il f (irill.iiiiicatiuii of IMKH! to tinwliolo world. Hut siiintinn i i|>iriit> ..I tin • nn|>jrlilil>- tilt of tin- ( mil an- ^triniiiU alln led lowjnh il, and n-ciiviniulliluriii |)n\Mr< Irt.iu tilt- MIII, aiinrdui^ to ilicir |u-i uliar niolioii*, — lu-lioithu s\ lnliclii.il dot-nine «-.im i-> lliroii^li tininiilLliid.- ot tin- ^il'l> that t!i<- find is our, and t-\lid>il>. In-, one jiowtr, tliroiiL'h mull iloi in |io\ui-. lit liftaUo it >.i\>, lli.it Ini> one ami tlit- >amr, l»ut tli.il llic xiii^itutlt-5 o» In-, lorin, and IMM oiili^ur.ilioiis, muU be admitted to i\i-t in l!ie rfi-ii>iciit>. On tlii^ atcuunt, it a^iirtt, lliat be i* cli.in^etl e\tr\ bour, according to tin sign of tlie /otliae, in coiiso<|iiciii-c ot these Uring variou-lv chaii^etl about tbc (Jod, accordiu;; to the many modes by wbicb they rectnc him."

derly motions of tinsublunary region. ^i/.. the motions there thai are upward and downward, lirluiui and In-fore. Fur a'- Piato savs in (lie Laws, those sin against divinity, who dare to ascriU' wandering lo (lie celestial (jods, in COUH quence of 7iot knowing tin iiorder, their harmonious dance, and the equability of their mo tion. For iir (|ii iliilily is alone apparent in them, through the lalion and contrary circiilalion of their evol\in«j circles, whether on accoiiiit of epicycles, and eccentrics, or from other causes. I'or all the hypotheses have not the same1 proliahilitv. But some of (hem indeed, are remote from the simplicity of divine natures, and others are ;:s it were mechanical contrivances, de\ ised by lln> moderns, to ac-'onnt for the motion of the celestial orbs. And it seems that Plato in the Republic, by making the whirls concentric, and in these the seven circles, and mentioning 'these alone, and not epiryeles, ascribes to the stars themselves inequahility, and this possessing arrangement and order. I'or this inei|iiabilily returns to its pristiii'- slate, in orderly periods of time, in consequence of the planets hein^ media betueen things that are moved \\ilh a motion perfectly equable, and those that are moved anomalously in every respeet. I'or they are allotted a motion vthich is equably anomalous, or anomalously equable.

Time therefoie, is unfolded into light, and makes its progression into the uni verse, tluuimh all lh< celestial orbs, and not .only throiitr-ii the planets, but likewise through tht" fixed stars. Plato ho\ve\er, especially makes mention of the planets, in the generation of time, because they dilli-r from the lixed stars in the \ari<:ty of their period>. and from sublunary natures, in their motions hemal\va\> iinariably the same; the former of \\hich, the distinction of many temporal measures manifests, and the latter, the perpetual preservation of the same periods, and apccatastases. For it i< necessary to survey the same things, the multitude of mea sures always remaining. These therefore, have an orderly arrangement, after the one mea-ure of the whole period. And the «me monad indeed itself of time, is a perfect and entire number. Hut from thi-, and in each circulation, there is an appropriate measure, Saliirnian, or.fovian, or Lunar, icceivinir its peculiarity from the soul, and motive deity, w IIH h is in i-ach of the spheres, l-'or one number pertains to lit" sun, another to a horse, and another to a plant. But the mundane number is common to all of them. On this account also we say, that th-Te is the same time every where. For the world has one lite, in the same manner as it has one nature, and one intellect. If however it has one iW,, it will also have r'iie 2ifjj. lint it this be the case, il will likewise have one temporal measure. And as each of the parts in it lives according to total nature, so likewise, it in

For uiT<i<, read avro.

222 PROCLUS ON TIIR [BOOK iv.

measured nrcording to total time. Ami this is the roininon measure of all Hut after this monad tlu ru is a trim), \\\v siiMimit of which tM the measure of the first circulation ; but the middle, of all tincircle of llie tli/fitvul. For of all the planets, as 01*0110 animal, there is one lift-, (,i<i> «i>) one period, and one apoeatastatie time. Ami the third, or the i.itrcintty, i> the measure ot* the circulation which t.tkes place in p'ncration. For on account of this, tinmutations of the elements, the transmutations of Iliovcablc n.ilnn -, and regeneration, ale m*uill allotted an hvpostasis. Alter this triad however, lime proceeds, according to other and other nuinlwTs, measuring wholes, and di>tin^iii.*hin;4 all things by appropriate measures. '1'hese things therefore, \ve sh.ill a^ain con.-ider.

Il on-lit not ho\vc\cr to Inunnoticed, that IM.ito having • ^i\en sulixislenre to uhoh >, and not M't mentioned p.uli.d animals, ron-iiint. -, the planets, lint al'ler- \variUtheli\ed .>tars, iu the generation of partial animals. I -'or what are called the planets, are COSIIHH Tiiltirs, or i;<Miruors of the \> orld, and are allotted a total pouer. And as the iiierratie sph< n has a miiulM-r of utarry animals, so likewise each of the planet* is the leader ol a multitude of .,111111. lU, or of (citain other things of this kind. Hence nUo 1'ioni this the doilhl may l»e soUrd, ho\v the one sphere |of the fixed slarsj comprchemU a inullitude of star-. ; hut \\itli respect to the many split res of the planets, each convolu s one star. Tor it must lx% said that there | i. c. in the fixed stars] the spin-re is a monad, hein» one, comprehending in itsell an appropriate multitude, and is sufficient to (ho comprehension of the multitude, (his I.emthe first multitude, lint in the planets, that which is the leader is twofold, the one hemthe .sphere, (in which the planet is carried] lint the other, each of tin; cosmocrators, liein^ a monad ' co-arranged with multitude. For subordinate natures require a greater number of leaders, and the multitude in each is invisible, on account of the subordination. And in the sublunary region, there is a still greater number of orders, which are the leaders of the genera in each of the elements, as we may learn from the Theogony which has been transmitted to us. IA( these things therefore, be admitted

Hut lhu> much deserves to be considered in what is said about the generation of time, that if time is posterior to soul, how is soul moved according to time ! and if it is prior to soul, how is it said to !>e -enerated ' For Plato has said that soul is the best of generated natures. Hut if time is co-ordinate \\ ith soul, how is it that eternity is not co-ordinate with, but prior to, intellect ' And it must be said

1 Thr cplirrc ii a Icailt-r, a ro-arran^eil inonail, uiul H wLolcucss; but cucb of ihc cosinocrator* is a leader, ami a uiouuJ, but is not a

BOOK i v.l TI.M.KLS OF PLATO. 223

in answer to flu's, that time is indeed prior to soul, as eternity is prior to intellect; hut that soul is tin* best of generated natures, which are essentially generated, and not only according to their being present with secondary natures, hut also have a generation according to tiieir inward energy, and an essence divisible into a multitude of parts, such as I'lato himself has delivered to us. Hut time being, as we have demonstrated, essentially an eternal intellect, is participated in a generated manner, not at once wholly, nor immoveahly, like the intellects prior to it, hut moveahlv. \Vhen;e also as intellect, it perfects the soul, and is gene rated according to participations; flowing ahundantly into its participants, and making generations to lie a> things numhered. Thus then-fore, in consequence of entirely running together with the nu ml >ers of generations, ' it may he shown to he generated. Hence too, proceeding according to numlier, it is said to he moveahle ; hut not to he Dumber, as the time is, which is prior to things numbered. For these reasons therefore, I'lato here calls time eternal, hecause it is eternal according to its inward energy, the whole of which it possesses at once present, lint in the Laws he says, that the soul is indeed indestructible, yet not eternal, hecause 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 IMato denominates the sun and moon, and the other f.ve stars, as ani mals endued with soul and intellect, is manifest from his adding in what is now said, that the ilirinity made the bodies of each of them, in consequence of the stars themselves being intellectual and vital. For he does not say, that he made the fodics themselves, l hut 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 be said, that they are no one of these, but as the divine lamhlichus apprehends, the circulations signify the intel lectual souls of the planets. For as before, the divinity fashioned the whole bulk of the world within the soul, so now likewise, he places the seven bodies in the seven intellectual souls, at the same time causing souls and intellects to preside over these bodies. Since however, much prior to this, Plato represented the

1 Instruct of ror cv«i> nu avKulpfifuivra rnrrut apiOftoy in this pllCC, it »}>pear* to rite lo to read, rou » t'i> w» mtrtftpafioirm ra»Twi ci/xfyjoii. * For avTTjv here, it is necessary to read arra.

1MIOCLUS ON TI1K

period of the circle of the tliffirciit in the whole soul, as presiding over those s-von divinr hodies, he very properly adds .n-inin<linus of wlu-.t had Invn heforr said,) "in the seven cimiltHinii* fnnm-il bit llic jnrn.Jic muli»n «/' tin c/rc/c of t lie Jiffinul in the whole soul." And a-ain he manifests this, !,y sp.-akmin tinsin-nlar rn.ml.rr. For this circle is nndm.h d, thon-h it i* -""' to havilin-n cut. And it do.-s nut losr its unit) Ky tindixi-iou m' it ind) s«'\«-i> n.rl.-s.

lVrli;i|.s lio«.-vn-f it xull I.- lirllrr to say, that th- IVmi.n-.is .-ta'.l^lu-d the botlu-s of tinc.ism.M-r.itors, ill Ilirpuwt-n* iil'ili.' uh..;.- >..„!, l.nt nut >.-t in th.-ir pro,,,-.- Muds nor in ihi'ir s|i!u-ivs. I W thr xvurds " form, d hy tlu- |u-riodic mo tion of llurirrl.- of th.- dilU-ivnt," manif.M that tins «-in-lr dors nut l.v it^ motion

that tinli\«-d stars aiv j.lar.-d in tinuNd.nn uf int. Ihvt, whifli itinsoul of thr rin-1.- of thcstnm: For that is mu>t pou.-rlul and .-M-.-H.-nl to whirh thr Drmi- ,,,-MIS impartrd ,,o«rr. Uut thr wi^lu.n of th,, i, an mtrll.rlnal lif.-. Thus

thJrrfo.v, IM-IIUW |.!ares thr scvrn I irs in thr s«-vrn rirch-s of tin; «hulr soul

And a-rain, it «i» through th.-r tliin-s In- .-liili-nt, hou thr M.uplicity of tho .son! isprrsrrxrd, asu.th ,vf«Trm:r lo thr rorporral |i.-riu«|s. For ll.r unr rhrlr of the. same animat.-s arronlinto unr nniuii, huth tininrrralir splirrr, and tlir stars it contains And in a similar mamirr rarh of ll.r sr\.-n plan. t>, ar.-onl.nto on. common |,«mrr, ani.nat.-s 1-oth thr splirivs,' and tho Mars th.-y rontain. thrrcforr, Halo spraks of thr soul whidi is roiilliion to lliriil ; hut shortly alter aiiiinatt-tl l.onds th.-y l-.-amr animals." For thru th.-y arr no h.n-rr animated as parts, l.nt as animal-, through thrir proper «ou!s.

"And the moon iiukrd, lu; placed in the first circulation about thu earth; hut the sun, in the second above the earth ; and the star called Lucifer,1 and that winch is sacred to Mercury, in circulations proceeding with a swiftness equal to that of the sun, to which at the same time they arc allotted a contrary power. I lence tlu: Sun, Lueiier, and Mercury, mutually comprehend, and are comprehended by each other.

Not only from what is here said, it is rvident what order Spherics -ise to th.

BOOK iv.] TIM/RUS OF PLATO. 22.')

planets, according to Plato, but also from what is written in the Republic. For he arranges the Moon after the Sun;1 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, but the other of mother. lioth the intelligible and intel lectual causes of them likewise are united to each other, and are unfolded into light from one cause. For the same Goddess produced

the mighty Sun, and splendid Moon

fas Orpheus says]. Perhaps likewise the [Chalda-anl Oracles teach us ibis, since they every where arrange tin* Moon after the Sun, and the air after the Moon, both when they deliver the order of them from above, and when from l>eneath. For they say, "The a-therial course, the immense impulse of the Moon, and 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 rattlings, and the aerial bosoms." And afterwards, " The portion of ;tthi-r, 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 |>erpetual pole of the Sun." Perhaps therefore, as I have said, it is possible to be |>ersuaded 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; \\hich also was the opinion of Plato,1 who after the celestial arranges the irlherial idea, in what, he shortly after says about the four ideas [in animal itself). Unless therefore, it is not necessary that the Sun should l>c imme diately above the Moon, on account of the analogy to jrther : for neither is a>ther immediately above the Sun. So that again, this analogy will not suffer the Sun to be arranged immediately above the Moon. Nevertheless ancient rumor gives this order to the Sun. For Aristotle was of this opinion, and likewise Endoxus and his followers. If however, some adopting the hypotheses of mathe maticians, should think fit 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 what 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 InjU-atl of rov yap ijXiox rarrci prra 9t\r}vjjv in this place, it is obTiouily necessary to read, rijK yap or Xij»'rjr rarrri /icra TjXioK.

For r/Xicitoic re tvK\nt> licrr, it it necessary to rrad rjXtanwc r< KfuXwK. 1 Instead of o rot IlXarwr lotti in this place, rrad o ro< flXarwri io*t«.

For rrrrttoav here, it is requisite to read tarw^ar.

PROCLUS ON THK [DOOK

differ according to latitnde. 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 the planets, mathematicians cannot procure that credihilit y through demonstrations that it has, which they are accustomed to ohtain about mo.>t tilings.

Ptolemy therefore says, in hi> Synta.ii*,' that it i^ fit 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, tin-re may !M> those that are perfectly sepa rated from him ; and after him, tlto>e that are in conjunction v% ith him, and precede, or att-ml him like satellites. But in his Hypotheses,1 he does not very much contend for the truth of this, nor infer it from the intervals of the planets, neither in that work, nor in his .\i/nta.iis. Much attention therefore, is not to be paid to mathematicians, \\hen they reason from probability. But the theurgist ' clearly says, "that the Demiurgus suspended six /ones, and for the seventh hurled into the middle the fire of the Sun f ami it is not lawful to disbelieve in what lie bays. Halo ho\ve\cr, looking to the abundant communion, and counasceut progiession of the Sun and Moon from the same cause, and also their ingress into" the world, delivers them to us as conjoined. Nor was he the author of this hypothesis of the Moon subsiding immediately after the Sun, but Anaxagoras, as Jiudeinus relates, was the fust that was of this opinion.

Again, this also is a subject of inquiry, on what account the Sun, Venus and Mercury, revolve with equal celerity. And some indeed, say from the mathe matics, that the epicycles of these three stars are conjoined, and that their centres are in one right line. As therefore, there is one apocatastasis of the motion of one right Hue, thus also the epicycles of these planets make the same apocatastasis ; and of the epicycles themselves, the extremes are less, but the middle epic>cle 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 the cause of this, refer the principle of the equality and inequality of the course of these planets to their lives. For accord ing to them, the inequality or equality of their swiftness, is either from their intel lects tending din-ctly through many media to essence, and ending in the same

• The whole title ,,f ihi» work i». Mcy.iX., i^ru-.i r,» ,Wrp«,K>/m,«,orTiiK GRKAT CONSTRICTION or ASTRONOMY. By the Arabians, it was c.illtd the Aluwgeit.

i.e. Iu his work entitled Y™(V,m ru,v II.Vu.u^ou,,, or THK HYPOTHESIS OF THE PLANETS. This »urk Ha* illustrated by Jo. Bainbri.lj-r, «ith a Lutm version, ami mathematical figures. Loud.

1 i. e. The Chaldean Julian.

HOOK iv.] TIM.EUS OF PLATO. -,tJ7

thing, though through different media ; or from the tendency of them to another and another thing. For the sun Ix.'in^ essence, proceeds to intellect through life; Venus, heing intellect, proceeds through life to an intellect [different fromitself] ; and Mercury being life, proceeds also to intellect; though the intellect in which the three terminate, is in the first essential, but in the second intellectual, and in the third \ilal. Hence also they are moved with equal celerity, and though they nppear to leave, and precede each other, yet they end in the same thing. .Saturn, however, .Jupiter, and Mars, may lie considered as differing in dignity, 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 heing essence, should immediately procured to essence, hut 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, but 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 things therefore, are said by Porphyry and Theodorus, in conformity to their own hypo theses ; asserting that all these are every where, viz. essence, life, and intellect, and that each of the Gods participate* of these three, but that a different peculia rity predominates in different divinities, and also that the energy ^is different of different Gods, and that the elevation is through different media.1

The divine lamblichus however, neither admits the introduction of epicycles, as Ixjing mechanical, and foreign from the meaning of Plato ; nor the conception arising from life [essence and intellect] as vainly employing such like disjunctions, ingressions, egressions, and complications, as in a dream, and in no resj>ect conformable to Plato. For when; does Plato assert, that the elevation to essence is through life, intellect, and essence ? Where. al»o, does he arrange Saturn according to essence, but Jupiter according to intellect, and Mars according to life? Rejecting therefore1 the.->e assertions, he delivers a more simple theory, and says that the Moon first is arranged in the place1 about the earth, as having the relation of nature and a mother to generation. For all things are convolved by her, are co-increased when she increases, and are diminished when she is dimi nished. But that the Sun it> [the next] above the Moon, because it evidently oils the Moon with powers, and has the relation of a father to generation. But above

Instead of it oAAwy \t*ai\v here, read £i n Y\w>- pio*t>.

lutead of cu ror wept 71* Xoyor ben, it u iicccjsiry to read «u cor ircpt Yt* wor.

IMIOCLUS ON THE [BOOK IT.

the Sun are Venus and Mercury, these planets being solar, and fabricating in conjunction with the Sun, ami also contributing together with him to the perfec tion of wholes. Hence their course is equally swift with that of the Sun, and they revolve about him, as communicating with him in the production of tilings. They are however, contrary to him ; not only according to the lation in their epicycles, as we have Ix-fore observed, and as 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 also on account of the divine power itself,' which we have before mentioned. For there is a certain admirable and transcendant power of the Sun; and on this account it is of itself incommensurate. But the powers of Venus and Mercury impart by illumination symmetry, and gooil temperament, and in consequence of always revolving in conjunction with the Sun render the solar motion harmoni ous. For both are the causes of communion ; Mercury In-ing common in diurnal and nocturnal productions, and possessing both a masculine and feminine power; and Venus possessing a binding power, and which co-adapt* things that are sepa rated from each other.

You may also say, that Iwcause the Sun neither uses ablations, nor additions of motions, nor becomes stationary, hut Mercury and Venus, employ advancing and receding motions, and are at times stationary, they are allotted according to ap]>earance, powers contrary to the Sun, and not so far as they proceed analo gous to the first three monads, which are in the vestibules of I tic gotnl, as we have In-fore, observed. For the Sun, as we learn in the Republic, gives subsistence to light, which is the in. age of truth. Rut Venus is the cause of beauty to generated natures, which is the imitation of intelligible beauty. And Mercury is the cause of symmetry to all things, subsisting as reason to things in generation. For all symmetry proceeds according to one ratio, and according to number, of which this (iod is the giver. Those monads therefore, subsisting analogously to, and in conjunction with each other, these planets very properly desire to be with each other, and revolve together. On this account also, they comprehend arid are comprehended, through producing and co-operating with each other in demiurgic works. But if at one time they are moved swifter, and at another slower, and when one' is moved swifter the others are not, nor when one is moved slower, the rest are also slower in their motions; if this he the case, those that are moved swifter, are very properly said to comprehend those that are moved slower, and

' For OITOJ her*1, read avnj*'.

1 Instead of o< (Tfpn here, it i» requisite to rend o er»po».

vice versa. the latter an1 said to be comprehended by tlie former. And there is one period indeed, of all things; hut the parts of the periods differing in swiftness and slowness, cause some of these at one time and sonic at another, to comprehend and l>e comprehended by each other, according to different parts of their periods. Hence, through these things, and from what has IM.TII before said, we may collect, that according1 to Plato, the motion of the inerratic sphere is one and reliable,' but that the motions of the seven planets are in themx-lves equable, but 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. Ami both the other four planets, and the three, comprehend, and are comprehended by each other, on account of the inequality of their j>eculiar motions. For if as spheres they were equably moved, they would never at any time Miller this, but they would always be similarly separated from each other. This therefore, Plato also says, that they proceed through the heavens, having mutations in their motions.

Hence, above this triad, which is thus harmonious, in consequence of Venus uniting, and leading to communion the Mercurial production, which is of a remitted nature, and the solar fabrication which possesses intensity of power, there is another triad, consisting of Saturn, Jupiter, and Mars. And Saturn and Mars indeed, are the extremes, and are contrary to each other, so far as the one is the cause of connexion, but the other of division ; and the one of cold, but the other of heal, lint Jupiter is arranged in the middle, and leads the demiurgic productions of Saturn and Mars into an excellent temperament. If however, you wish to survey the middle arrangement of the Sim, after another manner, conceive two pentads on each side of him, lx>neath the Moon, and the tetractys of the elements ; in 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 fire, which co-administers the natures of all the elements, moves all things, and excites their productions. For whatever is destitute of fire is dead, refrigeration being contrary to life. But above the Sun are the governors of the

1 In the original lirrc, th«-re is nothing more than vfi-ayayw/irion Kara [IXarwrnq fiia xai n^aXiy, but the sense requires that we Miould rend, ronforiuabl) lo ibc above translation, ?v»ayayw/if c «TI «ara

PROCIAJS ON THE [BOOK nr.

whole of generation, having all of them in common, what neither the Sun, nor the Moon have, viz. advancing and receding motions; through which the nature of sublunary substances is ail-variously changed, by additions and ablations, accessions and remissions of productive powers, of life, and of the whole of their essence. Hut the Sun is entirely extended from the middle. Ami of the Gods indeed prior to him, he perfects the production-; but excites, resuscitates, and variously changes the powers that are po>terior to him. I /nice the thtokgist calls him the guardian (>/ the universe, and leave* about him, demiurgic, undejiled, elevating, perfective, and tunny other cathartic and separating jxnccr*, according to which, revolving perpetually, he adorns the universe.

" But with respect to the other stars, if any one should think fit to investigate the causes, through which the Demiurgus established all of 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."

By the other stars it is eudent that Plato means Mars, Jupiter, and Saturn. But the word established, exhibits to us their juTpetual and incorruptible fabrica tion. If however, as we find in some copies, you read they established, ' this read ing will afibrd you an indication, that the universe was generated and adorned by the Demiurgus, and by other causes. For a little before, Plato said that the divinity distributed in an orderly manner the seven bodies, and the period of the circle of the different ; and in addition to this the peculiar souls of the stars, which he denominated circulations. But these ansaid [according to this read ing] to have lx.cn established by all the causes, in conjunction with which the Demiurgus fabricated them severally, making the whole world a statue, and establishing in it the statues of the partial Gods. It is here however necessary to call to mind, what we are accustomed to say concerning the order of all mun dane natures; viz. that the inerratic sphere is the cause to all things of an 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. And again, the Moon indeed is a monad, the cause of all generation and corruption ; but the elements in generation, form a triad under

' lu the originul ifpuruiro.

this monad. The media between this triad of planets and the Moon, are the planets that revolve with equal celerity. And the Sun indeed unfolds truth into light, as we have frequently said. But Venus unfolds beauty ; and Mercury, the symmetry of reasons, according to the analogy ' of the monads in the vestibules of the «onil. If you are willinir also, you may say, that of the beneficent planets the Moon is the cause to mortals of nature, l>eing herself tin; visible statue of fontal nature. JJut the Sun is the Pemiurgus of e\ery thing 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. Hut Venus is the cause of epithymetic appetites ; and Mars of the irascible motions which are according to nature. Of all vital powers however, Jupiter is the common cause; but of all gnostic powers Saturn. 1'or 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 inerratie sphere, being afraid lest he should make the soul of the world to be the same with the soul of tlut sphere ; as Aristotle • lid afterwards. For we have the peculiar souls of the stars, through the l>efore mentioned circulations, and a little farther on, Plato speaks concerning them. For he says, that being bound with animated bonds, they became animals. May we not say therefore, that as he places in the whole soul of the universe, twofold circles, and twofold circulations, he gives subsistence together with them to two fold souls, that of the inerratic sphere, and that of the whole planetary sphere, as one circulation? And again, assuming in the circle of the <hj/crcni, seven circles, he had together with them seven souls, carried as in vehicles in the seven sphere*. For tl^e animation just now delivered was not of the spheres themselves. Hence in what he said of the inerratic sphere, he made mention of the animation of the stars, omitting the animation of the whole* spheres, as being comprehended in the circles of the whole soul. For on account of the form of discussion usual with the ancients, he omits the subtile elaboration of various animation. For universal animation is one thing ; that which is posterior 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 Tima-us having on the preceding day heard Socrates subtily discus-sing these animations, conceived that the peculiar elaboration of them would be superfluous.

' There i* an omission in the original bere of car' uraXoyiar.

PROCIAJS ON THE [BOOK iv.

Socrates therefore placed souls which he called 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 of the fixed stars, and t>eing itself a world universal and at the same time partial. And thus much in answer to this doubt. But the reason why Plato makes the discussion of the stars to IK- superfluous, is evident. For the thing proposed by him was to show what secondary time is, and how, and whence it is consummately effected.

" When therefore, each of the natures necessary to a joint fabrication of time, had arrived at a loeal motion adapted to its condition, and they became animals through the connecting power of vital bonds, they then learned their prescribed order."

What the animation is of the bodies of the seven costnocrators, and what the order, has been shown through what has been already said. But how each of them is an animal, and is suspended fiom a more divine soul, and what each contributes to the |>erfeetion 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. For since the demiur gic sacred law distributes to each of the mortal natures that which is adapt ed to it, what will you say concerning the leaders and rulers of the universe? Must it not be this, that they receive from the father that which is adapted to them and is their good, and that being resplendent with beairty they not only co-operate with the father in the generation of time, but also lead and govern the whole world ? And how is it possible that thus speaking concerning them, we should not speak rightly? In addition to these things also, they not only receive from the demiurgic monad the beautiful and the good, but being self-motive, impart these to themselves, and begin from themselves the donation of good ; which Plato indicating, says " that each of them 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 each of the seven bodies, has a twofold life, the one inseparable, but the other separable ; and the one intellectual 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

BOOK iv.] TIM.KUS OF PLATO. -J33

a God; — this being the case, I'lato separating both these, and considering the di vine and intellectual soul, and which dors not depart from intelligible^, as one tiling, Itut the animal which is suspended from this, has its life from, and is the image of it, as another, he says " that being bound with rilnl bonds, they became annual*, and learned their prescribed order" Fora divine soul learns the demiur gic will, and understands the works of the father.1 It also co-operates with him in the production of mundane natures, by intellectually perceiving him, and being filled by him with divine powers. For it is not possible for either intellect or soul, to provide for whole's in an e>empt ' manner, in any oilier way than by the participation of deity, and through a divinely-inspired life.

Their co-operating therefore, in the production of time, manifests that they are allotted a secondary power, in the fabrication of it; the father of them possessing a primordial power. For he indeed generates the wholeness of time; but they produce, together with him, the parts of which time consists. For the periods of those are the parts of the whole of time; just as they were generated the parts of the world. But the animal bound with \ital bonds, is the animated body, 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. Hence Socrates in the Pha-drus blames those, who assert that a divine animal consists of body and soul. " .For ignorantly, and without sufficiently understanding, says he, we fei^n a CJod to be an immortal animal, having a soul, and having a body, and these connascent with each other through the whole of time." And if it be requisite to speak what 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 unical numbers, in primarily a (iod. But secondarily intellect, which contains every thing stably,1 uniformly, and inflexibly. And in the third place soul, being tilled from intellect, and unfolding the one compre hension of it. The first of these also, is truly a (iod ; the second is most di\ine ; and the third, is likewise divine, but illuminates the animal with the peculiarity of deity. According to this also, the animal is divine, IxMiig bound with vital bonds, which you may say are vivific, demiurgic, and indissoluble bonds, as TimaMis says farther on. For the divine bodies, are wholly bound in souls, and are comprehended by, and established in them. The buidin* likewise, indicates the stable and immutable comprehension of the bodies in the souls, and the undis-

1 For row irnrToi hrrc, it is necessary to read row irarpcf.

' Instead of e{ty>rtyjc»wi in this |>la<r, it it necessary to read «£ity>tyicit*i.

1 For P/J«> i/jwi litre, it is requisite to read fion/iwt.

234 PHOCLUS ON THE [BOOK iv.

joined communion of them with soul«; Divine bodies however, bein^ Huch, co operate with the DemiurguB in the production of time, call forth the one and invisible power of time, and uflbrd to it a progression into the world, which unfolds into light many temporal measures. Hence through this the whole of time de rives its completion, imitating the time which consists in numbtring, since it consists itself in being numbered, and in short becomes what it is from many numbers, in onU r that it may he similar to that which is truly total time, and is comprehensive of all apocatastatie numbers. The joint fabrication therefore, indicates production proceeding to the end, and a p« rlect energy.

" That according to the oblique lation of the circle of the different) which moves in subjection to the circle of tinsame, 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 say that the oblique lation of the circle of the different, signifies a lation according to the obliquity of the xodiac. For the motion of the planets is according to the poles of the xodiac, that we may speak mathematically. For Mich an explanation is not to IK; despised by those who discourse about the celes tial bodies. Or, according to a more, intimate perception of the thing, you may say, that this obliquity manifests the cause of generation, and the mutation which pre-exists in the celestial orbs. For generation indeed, participates of difference and variety from the revolution of the circle of the di 1J\- rent [i. e. from the circula tion of the planets]; but it participates of sameness, and a subsistence which is always the same, from the circle of the tiiiix [or the inerratic sphere], as Aristotle also says. For if the circle of the .i<inif alone existed, there woidd not be mutation and generation, but all things would Ix? uniform, and In-ing alwajs generated, would remain invariably the same. And if the circle of the different alone existed, all things would l>c without stability, and would be in continual motion. In order then-fore, that there may be both permanency and motion, and that this whole may IK-, as it is said, an immutable mutation, and an immoveable motion, the uni verse has both these circulations. And the \ariety indeed of generation, IM-COIUCS apparent through the circulation of the circle of the iltlj'cnnt ; but communion and immutability, through the circle of the saint. But of these again, the one is effected through the circle of sameness of the soul, and the other through the soul's circle of difference. And of these also, the one ia through intellectual sameness, but the other through demiurgic difference. And of these last, the one is through intclli-

gible bound, Imt the other through intelligible infinity. Alter this manner therefore, the obliquity must l>e understood.

And here you may see what the difference is, as delivered by 1'lato, between the psychical lation of tincircle of diflerence, and the corporeal. For he calls the former straight, but the latter oblique. For the former is undeliled and inflex ible, but the latter proximately governs tin; variety of generated natures, and has a visible* inequability, and a certain position and habitude \\itli iesj>ect to the uni verse. But the revolution of the circle of the different being such, it proceeds' through the circle of the sititic, and is governed by it. For it is moved by invisible causes, and by the inerratic sphereitself. Or rather, it receives through it motive powers; and is governed by it, Iwcause it is convolred, 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; and 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 l>e 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 others swifter; those that revolve in a less circle, revolve more swiftly;1 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, but revolve slower. For when, as circle is to circle, so is time to time, then the

1 For ttin here, it is necessary to read »po€i<n.

1 Here likewise. for tun, read vpottot.

1 This portion of tlir text is omitted in all the printed editions of the Tim arm. The original a as follows: ntffni ra tirra <rw/jara, ra }itr flpabvrrpa oi-ru, ra &r 6arrv. ra fit* «Xarr*r *ep'i0»ra *v«Xor, farrpor (lege Oarrov) irrpi<i<riv o £« tporoi ftttg* wipiw foalvrtpnv. This portion of text, appears also to have been wanting io the Vledicean manuscript from which Ficious nude his translation of Plato, for be has not translated it.

<23fj IMIOCLUS ON THE [BOOK it.

Indies which arc moved are equally sw ift. For let one circle be double of another, and one time of another, then the greater circle which is moved in the double itne, will l>e moved [over the same space] in half the time of the less, but tin? less will be moved in half the time, ofcr the same space. Hence, they are equally swift. For things are equally swift, which are mo\ed over the same space in the same lime. But when one circle is to another, in a greater ratio than one time to another, the motion of the greater circle is the swifter. For let this !*• so,' and let it be as circle is to circle, so is lime to a certain time, which will then-fore be less than the lime from the fit. si. For the same thing w ill have a •Teatcr ratio lo the less. The greater circle, then fore, in this less time, which is less than the time from the first, will pass over the same space as the less circle. For it has Ix-en demonstrated, that if circle is to circle, as time to time, the motion of the less is equally HWifl with that of tingreater circle. Moreover, the motion of the less circle from the fust was performed in a less lime than the limit from the first. Hence the same interval, is passed o\er by the one circle in a greater, but by the other in a less time. The motion therefore of tho less circle, is slower than that of the greater. Again, if the ratio of one circle to another, is less than that of one time to another, the motion of the greater circle will IK,- slower than that of the less. For if you make as circle is to circle, so is time to another time, you will make it to be to a greater time. For the same thing has to the greater a less ratio. So that the greater circle will in a greater time pass o\er the same space, than the less circle. It is therefore slower. Hence, these things thus subsisting, IMato 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 dillerent apocataslasis of different planets, and of some slower, but of others more swift; the swiftness and slowness, being produced, either from the anomalous nature of the motions, or, which is more true, from the stars1 In-ing all of them moved with equal cele rity, but one circle having to another a greater ratio, than one time to another.

In short, thus much ought to be known concerning the motion of the stars, that they ha\e not a rolling motion alone on their spheres. For (his motion is foreign to spherical bodies. Nor do they alone remain lixed. For how would they be anv longer of a circulating nature? But they circulate about their centres, imi tating the universe, according to the opinion of IMato; without Ik-ing at all in want of the hypotheses employed by astronomers, as I ha\e In-fore observed. For if IMato thinks that the lixed stars are thus moved, through an imitation of the

1 i. e. Let wli.it lus been before demouitrated be admitted. 1 For uTtyuv here, read affrput

nooK IT.] TIM/EUS OF PLATO.

universe, much more will ho grant that those stars which arc 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 arc as it were moving rulers, convolve them either swifter, or slower. Except that IMato gives to them a more various motion, because they are media between things i hat juocced in a right line, and things that l>y themselves are alone moved in a circle, and moves each of them ahout its centre, and through its proj>er sphere, so as to hecome 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 be comprclinuk'd. For all the circles of them revolve with a spiral motion, because at one ami the same lime they are 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 swiftest of all the spheres."

Circulation, as we have frequently observed, lw:ing twofold, one from the east to the west, but the other from the west to the east, he .who understands both these circulations, will know what is the common, and what the peculiar motion of the stars, and which of them are moved swifter, and which more slow. For he will look to their |>eeuliar motions, and will know that those are swifter which are in consequent ia ; and thus, he will not admit that Saturn is swifter than the Moon, but 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 on!) one simple motion ol all the stars, which is from ea<t to west, when he sees that Saturn and the Moon, are at one time together, but. that at another time Saturn is more west ern, as having moved to ;i greater extent, will say that the Moon is comprehended by Saturn, M/.. the swifter by the slower. The cause however of this error, arises from alone looking to the period of the circle of the same, which possesses much power and strength, and not considering the peculiar motions of the planets, nor perceiving that they do not make their transition in antcci'dcntid, \n\tincoHfrqucHlia. For asserting this -ilso, the Athenian guest or stranger blames 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, and which

238 PROCLUS ON THE [BOOK i».

slower ; and 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 those that re\olve more slowly, though they in reality will be 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 least distant from it. For let, if it should .so happen, the Moon and Saturn l>e near the Cor I^eonis, or heart of the Li m ; then the Moon being moved with its jHMMiliar motion, will depart from this fixed star; but Saturn for many nights will l»e seen about the same place. The astronomer therefore, knows that the Moon departs from this star more rapidly, on account of the motion of the Cor l>-onis in consequentia. But he who is ignorant of astronomy, will fancy that the Moon and Saturn being moved with the universe towards the same parts, do not make their apocatastases after the same manner; but that the one, as swifter, arrives at the west l>efore the other ; but that the other as slower, arrives at a more western part. This therefore, would be the conclusion according to the opinion of the multitude. This may however, happen to b.j true, I mean that Saturn is the swifter; if, as we ha\e before observed, the ratio of the circle of Saturn, to the circle of the Moon, is greater than the ratio of the apocatastasis of one time to that of the other. For the body which is nearer to the sphere of the fixed stars, will be swifter, for the before-mentioned reasons.

But what is the meaning of the assertion, that the planets " revoke with a spiral \ motion, because at otic and the name time they arc moved in hro contrary directions?" \ And how are wo to admit of contrariety in a circular motion ? For each of the planets Ix-ing moved with two local motions, is not the cause of the spiral motion ; but this arises from their l>eing moved in the oblique circle [i. e. in the /odiac] 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. Nor must it l>e simply admitted that the motion which i.s contrary to a circular motion, is another motion [i. e. is a motion of a different kind]. For many beautiful arguments have Ix-en urged against this opinion. May not therefore the words, moved at the same time in tiro contrary directions mean, 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

of the universe. The spiral likewise, is adapted to the planets, which are media between the fixed stars, and sublunary 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 ail-variously 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 different ; since in the genera of being there is said to be a contrariety of sameness and difference, motion and permanency, and 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 dissention, 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 heaven*:, a contrariety of these motions. For those contraries are not now assumed, which are hostile to, and corrupt! ve 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 filing, and their true motion another, indicates the pre-sul>- sistence there of non-being, and its complication with being. The figure of the spiral likewise, is no vain, fortuitous tiring, but gives completion to the media between bodies that move in right lines and those that are moved in a circle. For the circle alone, as we have said, is in the inerratic sphere, but the right line in generation. And the spiral is in the 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 likewise, the theurgist [Julian] in celebrating time as of a spiral form, and as both young and old, directed his attention to this, conceiving that the temporal jwriods, were especially to l»e known through the motion of the planet*. And thus much concerning these particulars. But Plato adds in the next place as follows:

' And that these circles might possess a certain conspicuous measure of slowness and swiftness with reference to each other, and that the

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 toils participation, receiving numerical information from the circulation of the same and the similar."

Plato here delivers the one ruling cause of the generation of visible time. For us the Pemiurgus constituted invisible time, so the .Sun produces the time which is visible, und which measures the motion of bodies. For through light, it leads into visibility every temporal interval, bounds all period-, and exhibits the mea sures of the restitutions of things to their pristine state. Deservedly therefore is the Sun a conspicuous measure, as especially unfolding the progression ' of time according to number, into the universe. For it has a more accurate |>eriod than that of the live planets, its motions being less anomalous than theirs ; and also than that of the Moon, by always terminating at the same point its progressions to the north and the south. Hut if it has a more accurate period, it is deservedly a measure of measures, and from itself bounds ' the periodic measures of the other planets, and the swiftness of their motions with reference to each other. It also in a greater degree imitates the perpetual permanency of eternity, by always revolving after the same manner. In this way therefore, it differs from the planets.

After another manner likewise, the Sun isa more manifest measure than the measure of the inerratic sphere. For though this sphere has a certain appropriate measure, a proper interval, and one immutable number of its peculiar motion, yet the solar light causes this measure and all the evolution of apparent time to be manifest and known. Hence Plato says, " In order that there rnig/il be a certain conspicuous measure." For though there is a certain measure in the other planets, yet it is not clear and manifest. But the sun unfolds into light both other intelligibles and time. You must not howe\er on this account say that the solar light was generated for 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 verned; and perpetual for the sake of corruptible natures? But we should rather say that light possessing an evolving power unfolds total time, and calls forth its

1 For wtpwfov here, it is nece ssury lo read wpoabcv. ' Fur yvupiStiy here, it is ntcosan lo read <yn;«.

supermundane monad, and one measure into the measurement of the periods of bodies. And this makes time to IK-, as it were, sensible. Hence it is the litrht of

O

the Sun which causes every tiling that is 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 decree. For it imparts the generation of number and measure to the natures which are adapted to participate of these. For ir rational beings indeed are destitute of these ; but the genera of daemons, who follow the periods of the Gods and men, become partakers of them. The supply of good therefore through the solar light, l>eginning 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. But it leads souls through undefined light, imparts to them a pure and elevating power, and governs the world by its rays. Ami it likewise fills souls with empyrean fruits. For the order of the Sun is supernally derived from supermundane natures. Hence I Mato does not here fabricate the solar light, but says that the Demiurgus enkindled it, as giving sub sistence from 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 theologisftt concerning (he supermundane /irnwmcntx.

On this account, it ap|x-ars to me that J'lalo delivers a twofold generation of the Sim ; one indeed, in conjunction with the seven governors of the world, when he fashions the bodies of them, and inserts them in their circulations ; but 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, In-ing Iwlter 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 has a body. Hence, we must survey the Sun in a twofold respect ; viz. as one of the seven planets, ami as the leader of wholes ; and a.s 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 deifies 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 enk indies an intellectual and de-

242 PKOCLUS ON THE [BOOK ivk

miurgic light in all the supermundane Gods ; thus also the Sun illuminates every thins visible through this undetiled light. The illuminating cause too is always in an order sui>erior to the illuminated natures. For neither is I he good intelligible, nor Phanes intellectual, nor Jupiter supermundane. In consequence of this rea soning therefore, the Sun being supermundane emits the fountains of light. And according to the most mystic doctrines, the wholeness of the Sun is in the super mundane orders ; for in them there is a solar world, and a total light, as the Chaldean oracles' assert, and which 1 am persuaded is true. And thus much concerning these things.

It "is requisite ho\\e\er to return to the words of the text, and to explain them as follows : The words then, " I'M order that there might be a measure," do not sig nify a devised measure, hut that which itself measures and defines corporeal motions, and generates vUihle time. The woids also, " that the mutton of the eight circulations might l>e manifest" refer to this measure, which passes through, and measures the measures pertaining to the paths of the eight circulations. For we say that the common apocatastasis of the eight revolutions consists of so many years. But we obtain a knowledge of the solar year through light. For through this we know what portion of the /odiac the Sun occupies, what portion he leaves, and to what part of it he proceeds. Hence al>o, we know by the transition of light, the quantity of the time, in which the sun passes through his proper circle, and performs his revolution, and in how many years all the periods of the eight circles are completed. By this likewise, we are able to measure the solar period, and the common period of the other circulations, which is the same thing as to measure their joint apocatasta.sis. But the words, " the divinity enkindled a light," exhibit to us the non-temporal hypostasis of light, proceeding from an invisible cause, and from the demiurgic essence. Again, the words, " in order (hat the heaven, or icorld might in the most eminent degree become universally apparent" have a cause of the following kind. It is necessary that the whole world should as much as possible be filled with the solar light. But the mass of the earth is natu rally dark. Hence, it is requUite that the Sun should l>e nearer to the earth, in order that it may relieve its darkness. For 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 impart its light. But the words, " in the most

1 According to the Ohaldaic dogmas as explained by Psellus, there arc seven corporeal worlds, one empyrean and the first; after this three ethereal; and then three material worlds, viz. the inerratic sphere, the :>e\en planetary spheres, and the sublunary region. They also assert that there are two >olar worlds ; out which i> subservient to the ethereal profundity ; the other zoiiaic, being one of the ••e»eu >pherei.

HOOK IT.] TIM7EUS OF PLATO. 043

eminent degree" signify that the Sun illuminates all the world ax much as possible. For he is not able at once to illuminate the whole earth ; hut partially, by his cir cular motion. In the least time however, he at onee illuminates the whole earth, accord inc; to the equinoctial circle. For when he rises and sets, giving light to more than half the earth, he in this one circulation illuminates the whole earth. But if by the word heaven, we understand that which is moved in a circle, neither does the Sun at once illuminate the whole of this. For there are also shadows then1, 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 shadowless, and unreceptive of genera tion, all other bodies receiving at different times, different illuminative additions.

Why therefore, it may l>e said, did not the divinity enkindle a li^ht in the first of the circulations from the earth ? 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 and the most luminous of bodies. For it is not lawful that a thing of this kind should approximate to thai which is obscure and dark, but that which is secondarily fulgid ; and which has always indeed, it* own proper liirht, 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 the paradigm of the very mutable nature, which matter introdu ces to generated things; just as the opposition of the earth introduces the priva tion of light. These things however, admit of a more ample discussion.

But that the stars, and all heaven, receive light from the Sun, may IM; easily perceived. For that which is common in many things, exists from one carme, and exists from it in one way as exempt, but in another as co-arranged ; but 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 \>e the first light ; and from this, the light which is in other tilings will be derived. And thus much for this particular. We have however shown the

1 For cirri hrrc, it is obviously accessary to -read )}. What is in thii place demonstrated by Proclus, »iz. tbat all mundane light is derived from the Sun, completely subverts the rambling opinion of tbt modern*, that the fi&ed »Un axe so nuoy sum.

meaning of the words, " thai the heaven might in the most eminent degree become universally apparent" For if by heaven you 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. But 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 diametrically opposite to the earth. It remains therefore, to sec what the number is which is produced by the lation of the same and the similar, through the inspective guardianship of day and night. This nuinlx-r then, is neither intellectual nor dianoetic, but doxastic, affording a document of tin; numbers which pre-exist in forms. For there are many differences in many things of generated numbers. And as we know the number of in\isihh: time, by the dianoetic number, so by that which is doxastic, we apprehend the numlx-r of visible time.

" Night therefore, and Day were thus generated, and on account of these the period of one most wise circulation was effected. And Month was produced, when the Moon having completed her circle, became in conjunction with the Sun. But Year when the Sun in revolving had com pleted liis circle. A lew 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; f so that, as I may say, they do not know that time is the wanderings of ' these bodies, which employ lations infinite in multitude, and admirably i diversified."

Through the generation of light nights and days had their progression, and the smallest measure of time is divided by these intervals. For the period, says he, of one most M!SC circulation, is effected by night and 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 effect of intellection, imitating circulation. The space therefore of day and night is this. lly 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 of these is a medium between monadic forms, and the forms which subsist in the multitude of

HOOK iv.] TIM/EUS OF PLATO. 240

individuals. For some forms arc indeed in one tiling, yet not always in the same thing according to number, but in many things. Year however, and Month, are always in one thing according to number, on account of the mutual vicissitude of individuals [i. e. of the sun and moon] in a circle. For one month succeeds another; and one year another; but each is always one. These things therefore do not require much discussion.

Perhaps however some one may doubt how Plato says, that Night and Day formed the jieriod of one most wise circulation. For 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 diflerent from the time of the universe, the motion also of each of the bodies that an: moved in a circle, is diflerent from the periodic time of the motion. This therefore may be the occasion of doubt in the words before us. How likewise is the period of the inerratic sphere the swiftest, but the bodies which are nearer to it are slower according to their apocatastasis than those that are farther from it ? May it not therefore, be proper to say, in answer to the former doubt, that period signifies two things, at one time motion itself, but at another, the measure and condition of motion; just as a medimnui and a cnti/te, and each of such like measures, are denominated in a twofold re spect. Hence the period of the inerratic sphere must not now lxsaid to be the motion of it, but the temporal interval of the motion. May it not also bo said, that when Plato calls time the wanderings of the heavenly bodies, he means nothing else than that the periods of these are time? For these an1 things num bered. Hut time, as they also s;iy, is that which is numbered of motion. It is just therefore as if it should IK? said, those oxen are a number of such a magnitude. For thus also periods are time, as being a number of a certain magnitude.

Hut in answer to the second doubt it may l»e said, that Plato assumes the apparent apocatastasis of the inerratic sphere, and which makes the. space of a day and ninht ; 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 jx-riod. It is necessary however, that they should, if we assume an accurate apocatastasis, which takes place in a great length of time. 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 diflerent times, and together witb these tilings, have at a diflerent time, a diflerent lation towards the centres ; and

246 PROCLUS ON THE [BOOK IT.

also, that their apocatastasis 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 supernally derived, from the one intelligible cause of the universe, and from the first paradigm. But Night and Day are in the sublunary region. In ans\\er to this doubt, it may l>e said, that the temporal interval which is primarily in the circulation of the inerratic sphere, and the solar light, are effective of Day and Night. From things last therefore, and which are known to us, the whole measure is defined. For this space of night and day is one thing, and that which in in invisible time, another. The former also is the image, and ultimate termination of the latter. For their are many orders of Night and Day, intelligible, intellectual, supermundane, celestial, and sublunary, as likewise the Orphic theology teaches. And 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 resjn-ct to Month and Year also, those that are invisible are of one kind, and which are mensurative, con nective, and perfective of the intellectual and corporeal periods of the Sun and Moon; but those that are visible are of another kind, which are the termination and measure of the solar revolution. The like also takes place in other Gods. For there is one invisible Saturnian number, and another visible; and in a similar manner, an invisible and visible Martial, Jovian, and Mercurial number. For the Month itself, and also the Year, which exist according to each period, being each of them one, and always the same, are Cods immoveably defining the measure of motion. For whence have the periods a subsistence always invariably the same, except from a certain iruinovcahle cause ? \\ hence also, is the difference of apocatastases derived, except from different immoveable causes? And whence proceeds the unceasing, and the again and again to infinity, except from the infinite powers which Month and Year contain?

Il must likewise be admitted, that all this temporal series subsist under one fijbt time, which defined the period of a divinely generated [or perpetually circu lating] nature, and 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 and generate them ; all which, astronomy beautifully teaches, doxastically apprehending the number 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 Saturniaii period is double and one half besides of the Jovian period ;

and in a similar manner in the other planets. For if there are different apocatastases of them, they have a different ratio to each other. Sacred rumour also venerates those invisible periods, and which are the causes of the visible; delivering the divine names of IN i ight and Day, and also the causes that constitute, and the invo cations, and self-manifestations of Month and Year. I [once, they are not to be surveyed superficially, but in divine essences which the laws of sacred institutions, and the oracles of Apollo order us to worship and honour, by statues and sacri fices, as histories inform us. When 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 ; hut a preternatural disposition of everv thing about the earth, is the consequence of the worship of these being neglected.1 Plato likewise in the Laws proclaims that all these are Gods, viz. the Seasons, \ ears and Months, in the same manner as the Stars and the Sun ; ami we do not introduce any thing new, by thinking it proper to direct our attention to the invi sible powers of these prior to those that are visible. And thus much concerning

lx-t us however return to the text. Plalo then, mentions Night before Day, as conveying an image of invisible and intellectual measures. For common rumour arranges the former prior to the latter. Hence we are accustomed to say the nycthemcrnn [or the space of night and day]; because in the intelligible causes of these, Night subsists prior to Day.1 Hut with respect to the words MM.V, and on account of these, the word thus manifests the producing cause of Night and Day, ami indicates that it is li^ht in conjunction with the inerratic sphere. And the words, tin account tft/icsc, manifest the. final cause ; in order that the nyct/icmeran may be the conspicuous measur*- of all the circulations, .lint he denominates the one wnsf wise circulation, the revolution of the circle of the same, as l»eing uni form and intellectual, and most allied to the permanency and sameness of intel-

" But we will certainly do whatsoever tiling eoeth f'irlli out of our o\»u in<«itli, to burn iucrn-r to tlic queen of lieaveil, and In your out drink-ollernc.;* unto her, a% \se h.ive dour, \»r, and our fathers, our kind's, and our prince*, iu the cilir* of Jud.ih, and in the strrrM of Je ru«.alrm : for then had te€ plrnty of rifttmlt , and irtrr well, and taic nn nil. Hut »incc we left off to burn intense to the (juecn of heaven, and to pour out (Iriiik-oflVring* unto her, u-f harr wftntfd all thingi, and have been consumed by the sword and by famine." Jeremiah, Cli»p. »Uv. 17, IS.

Iu the original the part which should immediately follow the words vpa rrjt rjfitpni ai »vtrc< v*tf- TT\<rnv, p. 2fi(i, is by a strange confusion, connected with the latter part of tlie eommrntary on the fol lowing text, and begins at the words TO tr nvrwi iai <Sa ravra I. M. p. "270. The order of the text likewise, in p. 266, I* perverted, (he commentary on which beginning at the words mi ij rpiri) 1. IX»T. is imperfect.

248 PROCLUS ON THE [BOOK IT.

lect, and as possessing uniformity from the one principle of things ; tlie wisdom of it being derived from intellect, but its circulation from the psychical j>eculiarity. He likewise asserts time to be the wanderings of the stars, not as making the mo tion of these to be time, but as conceiving the temporal intervals to be the mea sures of motions. For the number of the visible life of each of them, is secondary lime. But he calls both the peculiar, and the common time of the motions of each, infinite in multitude. For he co-assumes the all-various circulations and configu rations of them. And he says that they are admirably diverufitd, on account of their dances, their oppositions and conjunctions, their harmonious motion, and the order of their apocatastases. For such are the wanderings of the celestial bodies, the whole of them being inerratically 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 various 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, anil 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 ol years. For thus some are accustomed to speak of it, assuming the accurate apocatastasis of the Moon, and in a similar manner of the Sun, and then adding 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 s|H-ak, if the apocatastatic times compared with each other are primary. Hut if they are not primary, then assuming a common mea sure, they see according to what numbers this measures each of the given apoca tastatic times, and by the number according to which it measures the less of theso times they multiply the greater, but by the number according to which it measures

the greater, they multiply the less ; and thus they have from both multiplication* the common time of the apocatastasis of both, and which also is measured by both.

It is not proper however, 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 power, and one perfective progivs-iori, extending to all the life of the world; and this proceeding to the end, returning to the l>eginning, 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 indefiniteness of the duad, thus also time measures the whole motion, and converts the end of it to the beginning. Hence also it is called a number, and perfect. For a mouth is a number, and likewise a year, but not a perfect number: for they are pails of other numbers. But the time of the period of the universe is perfect, because il is not a part of any period, but is a whole, in order that it may imitate eternity. 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. '1 lie whole mundane time therefore, measures the one life of the universe, according to which all the celerities are terminated of the celestial and sublunary circles. For in these also, there are periods, which have for the summit of their apocatastasis the lalion of the circle of the smnc. For they are referred to this as to their principle, becau.se it is the most simple of all. For the apocatastases are surveyed with reference to the points of il. Thus lor instance, all of them make their apoeatastasis about the equinoctial point,' or about the summer tropic; or though the joint apocatastasis should not be considered to be according to the same point, but with reference to the same, when for instance, rising, or culminating, yet all of them will have with reference In it, a figure of such a kind. For now the pnsr.it order is entirely a certain npocalnstasis of all the heavenly bodies, yet the configuration is not seen about the same, but with reference to the same point. Once however, it was about the same, and according to one certain point; at which if il should again take place, the whole of time, will have an end. One certain apocatastasis likewise, seems to have been mentioned. Hence it is said, that Cancer is 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. If therefore the planets

1 For tvnprpiw licrf, it it obviously neceswry lo read KiFj/^iof. It mini also be obwrmi, that ibcr* ;ire two equinoctial point*, or signs, and thesr are Anci and Libra.

^50 1'ROCLUS ON THE [BOOK iv.

fchould again meet in the same point of Cancer, this concurrence will be one 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 liedirected towards the summer tropic, and the number of the one will l>e equal to the number of the other, and the time of the one, to the time of the other. For each of them is one period, and is defined by 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 corporeal motions ; in the same manner as the world measures psychical, and eternity intellectual lives. It is likewise evident from what has been said, what this one time is, whence it derives its subsistence, and what lienefit it affords to the universe. In addition however, to what has been said, il must be observed, that this perfect number differs from that mentioned in tin: Republic, which comprehends the jx-riod of every divinely generated nature ; since it is of a more partial nature, and is apocatastatic 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 imisihly, ami also of the celestial genera posterior to the Cods, and of the longer or shorter periods of sublunary natures, together with the periods of fertility and sterility. Hence likewise, it is the lord of the period of the human race.

" Conformably therefore to, and for the sake of these tilings, 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, tlmmgh the imitation of an eternal nature. And other lonns indeed, were fabricated, as 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-perfect animal according to the eternal, and that generation derived its sub sistence through the lation 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 s|>eeulations con cerning time, deserves to be assumed, vi/. that time proceeds analogous to soul, lieing at once eternal and generated. Hence as soul belongs to eternal beings, and is the best of generated natures ; so likewise time is both eternal and generated ; NO far as it is co-mingled with souls and bodies, and so far as it proceeds and

extends through all secondary beings. For it is number j)roceeding and a circle: hut itself by itself, is l»oth a tnonnd and a centre. For the Deinitirgus produced a medium of this kind, between things immoveable, and things that are moved, according to a similitude to himself. For lie also is a medium between the abiding and proceeding Gods,' according to an assimilation to the paradigm ; because this also is a medium between the intelligible and intellectual Gods,* between eternity and number,' and the eternal and pcrpclual Gods.' For it participates of eternity, but it primarily participates, and is the monad of intelligible animals. Hence also, the world being gent-rated perpetual through the whole of time, was perfectly as similated to its paradigm. For as its paradigm received the whole gift of eternity; since every thing which primarily participates of a certain thing receives the whole of its gift; 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. Hut the whole of time is the perfect number of the apocatastasis of the universe, as we have frequently observed.

Farther still, this also is to be assumed from what has l>een before said, that Plato was very far from conceiv 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. But tin; latter assert that it is an accident of motion. We may ask how ever, of what motion? Is it an accident of continued motion? Hut time is every where. And motion is in things which are moved. Is it then an accident of all motion? There are therefore many times. And what is the monad of them, anil how is time that which is numl>ered 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

' vi/. The Dcmiurgun M a medium between llic intelligible fiod», who are characterized by ptnnanrnty, and the supermundane Gods, who arr char.icteri/ed by proceeding ; j"st a» the mundane God« are characterized by regression. -Sfe my translation of I'roclu* on I lie Theology of 1'lato.

i. c. Drtwreii Ihc intelligible triad* of being itself ami life itself, and the intellectual order.

J vix. Iletwcen tlic middle triad of the intelligible order ; for ii» this eternity tir»t »ub»i»ls, and the luniinit of the intelligible and at the tame time intellectual order.

4 i. e. Between the God» prior to animal itself, and all (be Gods that subsist between it and the Uemiurpiis.

' For rvirw/jarvr in lbi» place, I read » »Tj/,ar»> .

26-J PROCUJS ON THE [BOOK .v.

the theory concerning time, gives to time a subsistence sn|>ernallv from the intel ligible and intellectual (iods, it l>eing a supermundane intellect, connectedly con taining all psychical life, measuring the psychical and corporeal periods, and |>erfeoting the motion of them which proceeds into extension. Fro in this monad likewise, he constitutes dillerent times, -according to the triad ' and heptad,1 and produces all these about the one time, which measures the one life of the universe. Jlealso gives to time so great a power, as to make the world through it more similar to its paradigm. And for die sake ' of the generation of these times, he produces the Sun, and the other cvsmucrutvri, as calling forth invisible time, un folding it into light, distributing it into parts, and dividing it, and perpetually convolving it with invariable >ameness.

Since however, he says that the planets proceeding through the heavens have revolutions, let us see whether he does not conceive the motion of these to be various: >ince they mo\e about their own centres, and revolve through the heavens, according to length, breadth, and d« pth, \i/. through their own spheres, which are parts of the heavens, and give completion to the universe. For ho does not say that they are moved /'// the heavens, as if they occupied the same place, but through the heavens, as being mo\ed through arches, and wholly transferred according to place; and in addition to this 'hat they always revolve about their own centres, in order that they may ha\e a certain mixed motion; just as they are media between the lived htars, which always occupy tinsame place, and sublu nary natures, which are not moved about a certain middle. It is now therefore evident, that according to Plato, all the spher.'s are concentric, and have the same centre with the universe, J5ut the apparent inequability of the motions of the seven planets, arises from their revolutions, as they all-\ariously change their motion, through increa^inir and diminishing, advancing, being elevated, and ap proximating to the earth; and this without the contrivance of epicycles. For Plato makes no mention of these, and nature every where requires a medium. The medium however, between all equable and orderly natures, and those that are anomalous and disorderly, is that which is anomalous and orderly ; Mich as is the form of the motion of the planets, which alternately exhibits an inequability according to a certain order perpetually the same, of swiftness and slowness, and of a revolution to the same things, or to contraries. But if some have employed certain epicycles, or equable eccentrics, hypothetically introducing motions, ja

• i. c. Atti rtliiii; to (lie past, the present, uiul the future.

1 i. c. At I'unliug to tliPMVui I'l.iiitii.

1 Instead cfou, <u< in tliis pliice, it is necessary to read «rftu.

ROOK iv.] TIMJEUS OF PLATO. 2-53

order that they might l>e able to discover by the composition of those, the number* oftlie motions of the epicycles, eccentrics, and of the stars which are moved in them, the conception is l>eautiful, and adapted to rational souls, but is foreign from the scojx} of I ho nature of wholes, to which alone Plato directed his at tention.

" But as the universe did not yet comprehend all animals generated within itself, in this respect it still subsisted dissimilarly. Its artificer therefore supplied this defect, by impressing it with forms, according to the nature of its paradigm."

That always assimilating the world to animal itself, Plato makes mention of it Ihrice, causing the universe to be only l>egoUen, rendering it perfectly perpetual, and fabricating it all-perfect, is evident, and is so very properly. For animal itself is chara<:leri/ed by these three things, the only-begotten, the eternal, and the all-perfect. For being allotted the third order in intelligible*, it has the onlv-l>egotten Jrom the first for the summit of this order] according to which the one being 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-perlectness is. Wholeness therefore, as we have frequently observed bein^ triple, and originating supernally from intelligible*, it is necessary that this world being the image of the most beautiful of intelligibles, should subsist according to each of these wholenesses ; 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 part]. The Dcmiurgus therefore, had prior to this adorned the world, according to the first form of wholeness ; for he 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 order, in consequence of the accession of soid, intellect, and divine union. Hut the discussion proceeding, he likewise gave to it the second wholeness which consists of part*, constituting the twofold circulations, binding the elements through analogy,1 and arranging the circles of the soul, according to the monad, triad, tetrad, ami heptad. For of all these the universe consists as of parts; l>ecause these give completion to the universe as the universe [or the all]. And in the words before us, he gives to it the third form of wholeness. For it is necessary that each part of it should become a whole, and that it should have all

Instead of f i a.Xoyiai in this |>Ucc, it is obvioujl) necessary to read £«

25i PROCLUb ON THE [BOOK iv.

things appropriately in itself; viz. the heavens celestially, the air aerially, and the earth terrestrially. For this 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 Income perfectly similar to the allness of its paradigm ; by not only receiving the whole plenitudes of the world, and subsisting' a whole of wholes, but 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 effected. And this is the tenth gift imparted by the Demiurirus to the world, and is the greatest of all. We do not however say, that the Demiurgns brought the world to a similitude of the intelligible, from dissimili tude ; for thus the imj>erfect would precede the perfect, in the demiurgic genera tion of things ; but tin* order of the discussion delivers the precedency informs, and a dominion causally antecedent to the second and third goods \\liu h are im parted,' in order that the world may as much as possible be impressed as by a seal with all the evolved forms of intelligible*. Since therefore, the paradigm Mas monadic, and comprehensive of all intelligible animals, it is necessary that the world should not be alone only-begotten, and a whole of wholes, but 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 dianoetically conceived it to be necessary for this universe to contain."

tj)e ^j^ wholeness is imparted to the world through fabrication, weaving together parts with wholes, and numbers4 with monads, and making each part of the universe a world, and that which is in a part, a whole and all.

1 For ai^irraptroi here, it is necessary to read t^nrraftfyot.

1 i. e. The order of ihe discussion, delivers the whole prior to parts, before the whole which consists of parts, ar.d this Utter, before the whole which i»in a part.

J The beginning of this commeulary is wauling in tlie original ; and by an unaccountable error this part of it that is extant, instead of immediately following the text in p. 272, is inserted in p. 266, at if it belonged to the Commentary on the words, " TVij-A/ thrrrfore and Day vtrt thin g<nrr,itrd," ffc,

For rou apiftfu>tf fat-re, it is necessary to read rei'i aptO^om.

HOOK -v.] TIM/BUS OF PLATO. 2-3/i

For the world is allotted this through a similitude to animal itself; because tli at also i* 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. For the multitude which abides in its cause is of one kind, and that which proceeds and is distributed into parts, of another. For the Dominions himself indeed, constitutes some genera of Gods in himself, but produces others from himself, into second and third orders. And the father of the Denu'urgus [i. e. Saturn] generates some paradigmatic causes of fabrication to abide in himself, but he produces others, as demiurgic causes themselves, that have an arrangement prior to wholes. His grandfather also Heaven, retains some causes in himself, but leads others forth1 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, docs intelligible intellect the father of wholes, generate some causes in himself, and unfold them into light, but produce others from himself, and constitute the orders of the Clods posterior to him;1 containing indeed, uniform, whole, and allperfect causes within the comprehension of himself ; but producing into other orders, those which are multiplied, and distributed into parts through difference. Hence, 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 the 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.

But the words, " in that iclrich is animal itself," we have before explained, ami shown what animal itself is, according to our opinion. And now also we say, 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 likewise, the first indeed, is intelligible being, the second, is intelligible life, and the third, is intelligible intellect. The first l»eing itself however, cannot be animal itself: for multitude is not there, nor the tetrad of ideas ; but through its onlyness, and ineffable union, it is denominated unc by Plato. And in short, animal itself is sajd to participate of eternity, but the first

Instead of rou £?, rqy ap' tivrov btaicptfir in this J'lacc, it is requisite to rr.nl ror» it, vpienytt tit j ijr op' rnvmv ttaKfiurtv.

For ran fitff eairrwr ra{«9ii> i^iTTtjTi rwr Otwr in tim place, it '» necessary to read mi fiiff cavror rajtti wfmrrrjot rwr Ocwr.

^j PROCLUS ON THE [BOOK iv.

being itself, does not participate of any thing, except some one should say that it participates of the one, which in every respect is worthy of consideration. For may not that which is above it, be superior even to this appellation [the cm]. But being itself is primarily that which it is, and not according to participation. Hence, being itself cannot be animal itself for the above-mentioned causes. Nor can intelligible life he animal itself. For animal is secondary to life; and is said to be animal through the participation of life. In short, if animal itself was the second, eternity would be being itself. This however, is impossible. For the one Icing is one" thing, and eternal being another; the former being the monad of liein", but the latter a duad, Iming the «/i,wy.v complicated with U ing. And the fonm'r is the cause of existence to all things, but the latter of permanency accord ing to existence. If therefor.-, neither the one bring itself is animal itself, nor that which is immediately posterior to the one being; for this is eternity, which is mtelli-Mble power, infinite life, and wholeness itself, according to which each of the dhinities is at once a whole ; it is necessary that the third, [or intelligible intellect], should be animal itself. For it is necessary that annual itself should IK- alter a certain manner intellect; since the image of it subsists entirely in conjunction with sense. But sens,- is the image of intellect; so that m that which is primarily ani mal, intellect primarily subsets. Hence, if 'annual itself is secondary to life, it necessarily exists according to intelligible intellect. For being intelligible, and as Plato says, an animal, the mostbcautif.il of intelligible*, and only-begotten, it will have this order. For all things after this form are produced. in conjunction with other things, and fall short of intelligible allness.

Animal itself therefore, is intelligible intellect, comprehending in itsell lectual orders of the Gods, collecting, unit.ng, and perfechng them,' and being the most beautiful boundary of intelligibles. It also unfolds into light to mtelleetual natures, the united and unknown cause of intelligible*, exciting itself to life and all-various powers, but producing all the second orders ol the Gods, likewise Orpheus calls it the God Phant*. as unfading ,nto HKfil the intelligible unities; and gives to it various forms, as exlubiting in itself the lirst cause ol intelli-Mble animals. He also inserts in it multiform ideas, as primarily comprehem imelli-ible ideas and calls it the key of intellect, because it boundevery inU .rible essence, and connectedly-contams intellectual life. From tins so great ; God therefore, the Dcmiurgus of the uniierse is suspended, being himself, as we have before said, intellect, but intellectual intellect, and in a particular manner the cause of intellect. Hence also, he is said to see animal itself: for sight

1 For avrifi litre, r«;ad avrav.

noov iv.] TIM;EUS OF PLATO. o.,7

peculiarity of the intellectual Gods. For the theologist calls intelligible intellect eyeless. He says therefore, concerning it:

In liii foifjut fcrding eyeless, rapid Love.

For the boundary of its energy is the intelligible. But the Demiurgris being intellect, docs not rank among participated intellects; in order that he may be the Demiurgus of wholes, and that he may be able to look to animal itself. Being however imparticipable, he is truly intellectual intellect. Anil 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-multitudinous, and as shining with intelligible light. But his second energy is called dianoetic, as proceeding through simple intelligence, and advancing to the generation of demiurgic works. And Plato indeed says, that he looks to animal itself; but Orpheus, that lie leaps to, and absorbs it, through the indication of Night. For through Night, %\ho is intelligible and at the same time intellectual, intellectual intellect is conjoined to the intelligible. You must not, however, on this account say, that the Demitirgus looks to that which is external to himself; for this is not lawful for him to do; but that being converted to himself, and to the fountain of ideas which is in himself, he is also conjoined to the monad of the allvarious orders of forms. For intellect is not without the intelligible,1 and does not subsist separate from it, according to the Oracle. For if we say, that our soul looking to itself knows all things, and things prior to itself, are not external to it, how is it possible that tlie demiurgic intellect should not in a much greater degree, by intellectually j>ercciving himself, survey the intelligible world? For animal itself is also in him, yet not monadically, but according to a certain divine number. Hence likewise, being himself intellectual, he is said by theologists, as we have observed, to absorb that intelligible (iod, in consequence of every intelli gible, the divisions of forms, and the intelligible number, being perceived by him. Plato, also, indicating this, denominates the ideas of the Demitirgus, such and so many ; by the former, manifesting the peculiarities of the causes, but by the latter, the separation of them according to number.

If however these things subsist after this manner, it is not proj>er to admit, as some do, that there is an infinity of forms in intelligibles. For the definite is more allied to principles than the indefinite, as Plato al*o indicates. And first natures are always contracted in quantity, but transcend in power, those that are 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.

1 Iiutcid of Sea i-oijro* in thix place, it ii ucccswir* lo rcml vownu alonr.

.».',« IMIOCI.L'S ON TIIK [BOOK IY.

For we do not make that which is seen to be posterior to tliat which sees, in order that it may be external to it, but \ve assert that the former is prior to the latter. But more divine intelli^ibles are intellectually perceived by more various natures, •j* existing in them; since, the soul also entering into itself, is said to discover all iK-iru;*, and as Socrates says,1 (j id and \vi->dom. Animal itself therefore, is prior lo the DemiuruMs, and is not external to him. And there indeed, all things, Mihsist totally, and intelligibly; but in the Demiur^us, intellectually, and with division. For in him the separate causes of the sun and moon pre-exist, and not onlv the one idea of tlie celestial Clods, which gives Mlhsistcnce. to all the celestial genera. Hence, the [Chaldean] Oracles say, that the demiurgic energies are borne aloii-^ like swarms of bees, bursting about the bodies of the world. For a divine intellect evolves the t/idil separation of them in the intelligible,' into all the demiurgic multitude. And these observations indeed, are to be assumed as corollaries.

In the next place however, it is \\orth while to relate such opinions of the more ancient interpreters, as introduce a more novel meaning of the words of the text. Anielius therefore from these words, especially constitutes a triad of demiurgic intellects; calling the first that -a- Inch is, from " ttuit ulnch is atiitruil ;" but the second that which has, from the words " in that," for the second is not [ideas,] hi\t they enter into it ; and the third that iihich sus, from the word "perceived;" though Plato says, that ideas are in that which is animal, and does not assert, that animal itself is onethintr, and that in which the ideas of animals are eontainrd, another. Hence that which if, is not dillerent from tliut uliuli lias ; if the one is that which is animal, but the other that in which ideas siih-i>t. Aur; in, Numenitis arranges the first [flod.! according to that which is animal, and says (hat it intellectually sees for the use of the second; but he arranges the second after intellect, and says that it fabricates for the use of the third ; and the third is arranged by him, according to that which cner-ji/es dialioetically. But it is evident that these have certain essential dillcrence*. Such a division, however, is not now made by Hato, in which one tiling is an intellect perceix iuir intellectually, but another an intellect ener^i/inir dialioetically. For Halo does not divide enemies contraiily to the eneriri/ers ; since energies proceed troiu those that •Mier^i/e. Or rather, in divine essences, enemies concur with essences. But to

O

»»icercc dianoclicdlh/, and to pirccii-e, are at present assumed as the boundaries oj /Accncr"ics (svip'/wirct) of the demiurgic intellect. By no means therefore, ought

1 This is sorted liv Soi-ralfs in llic Fin.1 Alfiliiudei.

1'ur «i T<;> nin tliii jilatc, it i> nrcis>ury to rtatl t* ry t-otjry.

tlicse to be contrarily divided in the Demiurgns, since they concur with liis hypostasis. These therefore, the divine lamhlidms li;is sufliciently confuted, adding that Plato does not make such distinctions of divine natures, in the SophUta, Philebns, and Parmcnidcs, as they speak of, hut separately discusses eacli of tlie divine orders which are tin-re mentioned, and divides I he hypotheses from each other; separately indeed discussing the one, separately whole, and successively in a similar manner, circumscribing each hypothesis, In* appropriate definitions. Wo however, for our design is not to confute the opinions of others, remind ourselves, that the things proposed to l»e considered are, what the one in telligible paradigm is, who the whole Demiurgu* is, and what the union is of both. Ix't us therefore see, how, in what follows, the multitude of paradigms, and the many fabrications, of things, an; delivered.

" But these ideas arc four ; one indeed, being tlio gemis of the celestial Gods; another of winged, and air-wandering animals; the third, being the aquatic species; and the fourth, the pcdcstrious, and terrene." j

As in the demiurgic intelligence itself, a monad is the leafier of the intellectual multitude, and as in the paradigm, nnical form has a subsistence prior to numl>cr, thus also discourse, which is the interpreter of divine concerns, adumbrating the nature of the tilings of which it is the messenger, first assumes the whole object of knowledge collectively, and according to an enthusiastic conception ; but 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 time, explaining their union, but at another, their separation. For it is not naturally adapted, nor is it possible for it, to comprehend both of these at once. The discourse of Plato also, In-ing thus afiected, lir>t in a divinely inspired manner, unfolds into Ij-ht the whole number of intelligible ideas, and afterwards, distributes into parts, the progressions which this number contains. For there the intelligible multitude shines forth, where there are the first monads of ideas. And that this indeed is the custom of I'lato, we have before shown in many instances, as in, " // was generated" " he ;<Y/.V 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 number is derived ; arid in the next place, what the four ideas are, and how they subsist in animal itself, whether the all-perfectncss of it derives its completion through them, or whether

[BOOM iv.

they subsist in some otter way. For by proceeding in an orderly manner through these Circulations, we shall discover the divinely-inspired conception of Plato. It is necessary therefore, again to recur to the before-mentioned demonstrations, in which we said, that the first, united, and most simple intelligible essence of the Gods, proceeding su|x?rnally from the unity of unities, but according to a certain mode, ineffable, and incomprehensible by all things; one thing' is first, occult, and paternal; another is second,1 and is the one power of wholes, and an uncircumscrilH.il measure ; and a third thin-' proceeds into energy, and all-various powers, and is at once both paternal ami effective. The first of these also, is a monad,' because it is the summit of all the intelligible breadth, and the fountain and cause of divine numbers. Hut the second is a duad : for it abides and proreeds, as in the intelligible genera, and has the tf.r complicated with l>ch,^. That however, uhich is now instigated [is the third], and is the tetrad, which receives all the occult cause of the monad, and unfolds into light in itself, its unproceeding power For Mich things as are in the monad, primarily, unit-ally, and xtith an unproceedmg subsistence, these the tetrad exhibits distributedly, and now se parated according to number, and a production into secondary natures. Since however, the third has indeed an order adapted to, but also entirely participates of the causes prior to itself, it is not only a tetrad, but as a monad it is greater than this and is allotted a paternal transcendency ; and as a duad, it is effective and prolific. So far therefore, as it is called animal itself, it is I he 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. For these are appropri ately in all the orders of animals, in one way in the Cods, in another in demons, and' in another in mortals. And it is necessary that the first unities of these, should have a primordial subsistence, in the one comprehension of animal itself. But so far as it constitutes from this duad, the four ideas of animals in itself, it is a tetrad. For conformably to these ideas, the fourfold fabrication proceeds, and the first effective cause of wholes, is a tetrad. Plato therefore, teaching this tetradic power of the paradigm, says that the most unical ideas of mundane na tures are four, and are comprehended in one idea animal itself. For there, animal itself is one idea ; but the male and the female are a duad.

If you are willing also, you will have genera and species, in the division of Plato! For he calls the two idea* the intellectual, and the air-wandering, genera,

1 i. e. The one being itself, the summit of the intelligible order.

i. e. Intelligible life, in which eternity subsists.

» i. e. Animal itself, or intelligible intellect, the end of the intelligible order.

BOOK iv.] TIMJEUS 01- i'LATO. •jtil

but (lie remaining two, species, as being subordinate to the 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 there is an appropriate number of them in each order ; and the less numl>er, is comprehen sive of more total ich 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 tho.se that are prior to them ; intellectuals than intelligibles, supermundane than intellectual natures, and mundane than supermundane nature.*. Mundane forms therefore, are those which have proceeded to an ultimate distribution ; just as intelligible forms receive ihe highest union. For all progression diminishes power, but increases multitude. Hence, ifTimrus had discussed a certain in tellectual order, he would have mentioned another number, such a.s the hebdornadic or decadic. But since he is speaking of the intelligible cause of ideas, which comprehends all intelligible animals, he says that the first ideas are four. For the tetrad is there, which proceeds from the intelligible monad, and fills the demiurgic decad. For as the Pythagoric hymn says, " Divine number proceeds from the occult profundities of the undecaying monad, till it arrives at the divine tetrad, \\hich produced the mother of all things, the universal recipient, ancient, and venerable, placing a boundary about all things, immutable, and unwearied, [and which both the immortal Ciods, and earth-born men, denominate the sacred decad. V'1 And the hymn indeed, calls the uniform and occult cause of the one being, tlic utidecayiHg monad, and tlicrxcult ];rit)umiiiits of the mound ; but the evolution into li'Jit of intelligible multitude, which the duad, the medium between the monad and the tetrad, unfolds, the diiitie tttrad. Ami the world itself, which receives the images of all the divine numbers, supernally imparted to it, it deno minates the (iiratl. For the above \vordsinaybe thus understood, by directing our attention to the fabrication of the world. And thus much concerning the tetrad itself.

In the next place, let us show what tin; four ideas are, and to what kind of things they give subsistence. For some of the interpreters differ from others in their opinion on this subject; some indeed asserting, that the progression of these ideas, is into Gods, and the mortal genera, especially directing their atten tion to the [literal meaning of the] words of Plato; hut others looking to things, say that the progression is into the Gods, and the genera superior to us ; because

1 The v onl« within the drackfts, arc supplier! from the Commentary of Syrianus on Ariitolle'i Mftuphvsics. The original is, AOararoi r« Ofot, «.a«

these genera subsist prior to mortals, and it is necessary that the Demuirgus should not produce mortal, immediately from divine natures. Others again, conjoining both these opinions, and following what is written in the Epinomis, assert that Gods subsist in the heavens, daemons in the air, demigods in water, and men, and other mortals, in earth. Such ho\ve\er being the difference of opinion among the interpreters, \\e admire indeed, the lo\ers of things, but shall endeavour to follow our leader [Syrianus]. \\'e say therefore, that the celestial genus of Gods, is comprehensive of all the celestial genera, whether they are divine, or angelic, or da-moniacal. The air-wandering genus comprehends all the natures that arcarranged in the air, whether they be Gods that are allotted the air, or demons that follow these, or mortal animals thai 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 pedestrious 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 Deminrgiis is entirely the cause of all mundane natures, and the common father of all of them; generating indeed, di\ine, and damomacal natures, by and through himself alone ; but delivering mortal natures to the junior Gods, as they are able to generate these by '-'. proximate energy. And the pa radigm is not the cause of some, and not of other animals, but it pos>e»es the most total causes of all animals. For again, if it was the cans*, of the divine and da-monical genera, but by no means, of the mortal genera,— in tins case, mortals not being generated, the universe would be imperfect, as not containing all the trenera of animals. Tor it is similar to its paradigm, and all-perfect, through imitating the four ideas of animal itself.

If, on the contrary, some one should say, that these genera comprehend Gods and mortals, how shall we accord with IMato, who after the fabrication of the celestial animals says, " Hut to xpenk concerning the other dunums, and to kiiov the generation of them, weeds our ability;" having also mentioned the Gods that proreed into the sublunary world. For here indeed after the aerial, he arranges the aquatic, and after this, the pedestrious genus. In the generation however, ol mor tal animals, he no longer preserves this order, but generating all of them through the human >oul, he leads it into the pedestrious genus, after the polity of it :n the heavens, in order that lie may coiiMimmately produce man ; and alter the human Mud has acted erroneously, he again conducts it to the winged, pedeslrious, and savage genus, and afterwards to the aquatic tribe. IJence it seems, that the three genera are not only the causes' of mortal natures, but that they are the causes of

' Tor norm here, it i» nccrisaiA lo rca>l m.-m.

HOOK iv.J T1M/KUS OF PLATO. 2(W

these prior to other things, in which the same order of the three ideas are preser ved, secondary natures proceeding from those prior to them through diminution. \' is necessary therefore, that all things should be generated through these ideas, vi Itolh the diviiv1 and mortal genera; and that the intelligible ideas, as being m - total, should iiive subsistence to all genera. It is likewise necessary to sin <• the words before us appropriately according to each order: as lor instance, the i, iius of (iods in one way, in those that are properly culled Ciods, and in another \v;iy, in the genera superior to us, and which are arranged ii. the heavens. For we say that there are celestial angels, daemons, and heroes, and that all these are called Gods, because the di\ine peculiarity predominates) over their own peculiarity. Again, the winded and air-wandering genus, subsists in one way in the aerial (iods. in another, in aerial daemons, and in another in aerial mortal animals. For the intellectual peculiarity of these (iods, is denominated winded ; but the providential peculiarity is called air-wandering, as extending through all the sj)here of the air, and connectedly containing the whole of it. Hut in (hcmons the -iciit^cd is significant 'of rapidity of energy; and /he air-wani/crh>i{t manifests the being every where present without imjMuliment, and proceeding through all things. And in mortal natures, the '.finked manifests motion through one organ, which alone employs things that surround ; hut I lie air n-a/it/crin^, the all-various motion through bodies. For nothing hinders but that partial souls, which live in the air, may wander through the air. Farther still, the aquatic in divine natures, indicates a providential inspection and government, inseparable from water. Hence also the Oracle calls ihe»e (iods i/v//<r-:/f///r/r.v.* Hut in the genera that follow the (iods, it signifies that which connectedly contains the moist nature. Moreover, the pedestriotis, in one place signifies that which contains the last seat, nnd proceeds through it, as the terrestrial, and which stably governs it, and gives perfection to it, through all-various powers and lives. Hut in another place, it indicates that which governs and regulates at different times, dillerent parts of the earth through its own proper motion. And thus much concerning the names.

From these things however, it may be assumed, that intelligible animal itself, is entirely dillerent from that which is 1,1 the Demiurgus. For the former does not contain the separate ideas of mortal animals. For the Dcmiurgus made mortal

' Instra<l nt (Ti'/e,i(>(i;ii]r in llnplaiT, I H'ail (Tr;/iarnror.

1 III llir original Ilrr«%, p. "~(1, Mllcr tllC WiriU ^10 nil TO Aoytor vt >f larj/nni tuXri, rev* Ornvi rnvrovt, i. e. •' llfiicial»» llu% Or.irlf r;i!U ilir-r ( i»<U icatrr-iralkm,"1 llir wnnitro boi/rw* tat tin rnvra, inillirdiatrly follow, M|IK|I In l<m^ in llic CommcnlHrv in p. \'<>n. Anil llx1 |i;irt whirli ilioulii imnmlialrlv loilow tin' nurd walrr-tcalktrs, and lupins with rn <"*• ruv r-rn/:r> i-n ran Qmtt yttur, I. r. "Bill in llir i;fiRT.i (bat follow the GoJs," is to be found in p. 272, line (', from the Lotion..

animals, being willing 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 by his inherent forms ; and that he thought it fit the junior Gods 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 being one idea of each, viz. of all aerial, or aquatic, or pcdestrious animals whate\er; but in the Demiurgus they are divi ded. And some indeed, are the formal [or specific] comprehensions of immortal, but others of mortal, aerial animals, and in a similar manner of such as are aquatic and terre.stii'l. Hence the formal multitude in animal it:>elf, is not the same as the demiurgic, cs may be inferred from these arguments. The manner also, in which the division of these genera is made, must be considered. Tor it is into a monad and triad; opposing the summit of the celestial genus, to the total genera ; and also, into two duads. For he calls the celestial, and also the winged, genus ; but the aquatic, and also the pedestrious, species, as having an order inferior to the former, just is species is subordinate to genus.

Moreover, it is likewise necessary to survey this, that he omitu the idea of fire in what he now * >ys, because the divine genus comprehends the summit of fire, according to its own nature. For of the sublunary bodies fire alone, has not an appropriate place, but alone subsists in mutation, and is always 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 Inseen if 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. If therefore, it is necessary, that there should be a wholeness of fire, and that lire having a form should exist somewhere, and should not alone subsist in becoming to be; but sublunary fire is not a thing of this kind ; if this be the case, fire \\ill alone exist in the heavens, and will there remain such as it is, and always possess its proper place. For the motion to the upper region, is not the natural motion of fire, but of fire having a preternatural subsistence. Thus also the Sacred Discourse of the Chaldeans, 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 » certain eflluxion of the celestial fin-, and is in the cavities of the other

• Iu»tead of a,o ra aSovara waparn'o«» in ihis place, it appears to me that «« should read aro r«>. u9a»arwf 0n/ra wufayaif .

BOOK iv.] TIM/EUS OF PLATO. 2f«

elements; there not being a sphere of fire by itself; but the summits of ;iir imitate the purity of the upper lire. We say therefore, that these summits are sublunary fire, and that the place of fire 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 l>een the conception of Aristotle; for he thought tit thus to denominate the fire which is here. Hut he calls the fire which is immediately under the heavens, and which he says, revolves in conjunction with the heavens, fieryformed. If however, this be the case, it is i>erfeetly requisite to ask him, where that which is truly fire, and ranks as a whole, exists ? For it cannot l>e the fire which is here, since it is not a whole, nor truly-existing fire ; since the fire which is truly so, is not fiery-formed. He must therefore be 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 fire, is in the summits of the air, just as the most gross and turbid fire, is in the bosom of the earth ; not ns making this fire to be another whole ness different from that of air, but as admitting, from its being the most atte nuated, that it is carried in the pores of the air, which are most narrow. Hence it is not visible, through two causes ; one, from not being distinctly formed, and 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 fire therefore, is in the heavens. But the purest of sublunary fire, is in the air prox imate to the heavenly bodies, which Plato farther on, calls aether. 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 purt pro duced from fire, in order that it might be most splendid and beautiful to the view. [But 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 J)e-

In the original, immediately after the text the following words occur, as a title to the comment, and which were inserted, I suppose , by some Scholiast, TO. irjrotr/trva rrpi rou air\atovt Cuwi/. trr/it rqi oi'diai avrov. rrpi row <r^rjparoi. rtpi rijt tWfwi. vtpi rij« nri/irrwf. i. c. " Inquiries concerning the inerratic animal [i. e. the sphere of the fixed star*]. Concerning the essence of it, its figure, position, aud motion." Thai part of th« trxt alto within the bracket*, is omitted in Proclui, though lie coin • incnli upon it.

PROCLUS ON THE [BOOC IT.

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 tho idea of fire ? is it as some say, In-cause it is mingled from all the elements, but participates mostly of fire ? 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 \ve should say, that all tilings consist of all the genera ofl>eing, but that intelligibles 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 Ix'ing the recipient of many productive powers, of which each of tho 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, but of fire which has an essence posseting interval, and is multitudinous ? For the intelligible has the form of unity, but the corporeal is multitudinous, as being partible, and pos sesses interval, in consequence of having bulk. 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 heaven1*, but immaterially, so far as the immaterial can subsist in material natures, We also say, 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 intc-lligibles, it is necessary that the heavens should lie 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 ihe idea of the stars, for the most part, consists of fire. For though all the elements are in them, yet fire pre dominates; because in the elements of generation, fire has the relation of form to the other elements. It is necessary therefore, in the [celestial] Gods, that the fiery t harateristic should be most abundant, in order that form may have dominion over the subject essence ; but that there should be the least of the other elements, because this least portion has the order of a subject. Hence, the terrestrial nature is there, as being a certain solid essence, and tangible bulk. On this ac count also, it resists our sight. The fiery nature likewise is there, as illuminating and giving form to bulk and interval. Hut the elements which are between these, subsist there, as connecting the extremes, and causing them to be one. Fire how ever, predominates over all the other elements, because the form which 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 demi-

BOOK n.l TIM/KUS OF PLATO. o,;;

nrgio productive powers, and proceeds into multitude an<l interval, 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 tire, nor to that which is of a corporeal-formed nature. For the reason [i. e. form, or productive principle of fire] in intellect, is intellectual fire. For motions are consnhsistenl 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 beautiful, it is diftbrent from this obscure fire, 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 diflerent from that which is notditine. Hence, it appears that truly existing fire is there in the highest place; and that on this account, the stars are fiery, and are allotted the place of fire. The summit likewise of earth is there. On the contrary, the whole of earth ' 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 is in the heavens possesses the summit of earth, the earth which is there being superior to the ob scurity and grossness of this sublunary earth. This 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; but that a tendency upward or a tendency downward 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 l>e moved in a circle. And if it should be of a fiery nature and tend upward, it will entirely be in a foreign place.

We must not therefore, disbelieve in theologists, who place in the heavens an empyreal essence : for there are many species of fire. Simply to assert likewise, that the celestial body is a fifih body, is not to assert any thing clear concerning it, except that it is different 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 tend

1 for rij in (hit place it u obviously necessary to read >./•

2rm PROCLUS ON TIIK [BOOK I*.

npward. For it is not proper to characterize the nature of firo, from that fire which has a preternatural subsistence, and which proceeds to a subsistence ac» cording to nature ; but it must be charac teri/ed from that which is in a condition conformable to nature. Rut a thing of this kind is either fixed or revolves in a circle. The Demiurgus however assimilating each of the stars ' to the universe, made each of them to be round, and to have a twofold similitude, one to its pro- |>er wholeness, but the other, to the paradigm from which it is suspended. The parts of them also have a twofold similitude, one to the whole, but the other to the idea of their wholeness. Thus likewise-, a partial soul is assimilated to the BOul which ranks as a whole, and to intellect. But 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; but 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 toils proper paradigm. And the similitude is diflennt. For each is assimi lated to the latter according toils whole essence ; but to the former, according to figure, and according to motion. For each is fabricated round, just as the world is spherical. For the universe is primarily a sphere, as in sensiblcs. Hence through thi* it imitates both the Demiurgus and the intelligible paradigm. For each of them through converging to itself, constitutes this visible animal [the world]. The convergency which is there however, connects here, excellence of condition with the circle, because the universe expresses as much as possible, all the jH'culiarity 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 bhall not be in want of arguments to show why it was so generated. For it is not possible that this should happen in all things. For neither would it have been best for the eye to have Ix-en generatud with a figure similar to that of the whole body, nor is the assertion true, of the heart, or of the head.* 15ut where the wholeness is prior to the parts, it is possible for the parts to be assimilated to the whole, and for good to be present with them, through this similitude. On the contrary, wheie, the wholeness is from the parts, here the part doc* not possess excellence of condition, through an assimilation to the whole. The universe however, is a thing of this kind. For it is a whole prior to parts,1 and is complete through containing the partial genera

• Instead of ptpu* here, it U uecessarv to rend aorpuv, and immediately after it, to lupply «:<u. 1 liniead of €»i i» ^uX»jj in this place, it is necessary to read, «w»«£aA>n.

1 The universe i> a whole prior to paMs, because it is the cause of all the partial natures contained iu it.

BOOK iv.] TIM;F.US or PLATO. 209

of animals, according to the third species of wholeness,' as we have before ol>- served ; since animal itself also is a whole, and all-perfect, as a monad, lint com prehends all intelligible animals, through the before-mentioned tetrad.

" He placed it also in the wisdom of the most excellent and powerful nature, s>o that it might follow that which is best, and distributed it in a circle about all heaven ; causing it to be a true xorld, diversified through the whole of itself."

In what is here said, Plato s|>eaks concerning the position of the stars, that they are on all sides circularly placed in the revolution of the circle of the same, and that, as the poets say, they revolve in an orb round the heavens; some of them l»eing arranged in an order different from that of others, and exhibiting an admirable variety. If however, yon are willing to sj>eak more magnificently than this, yon 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 in the circulations, caused by the period of the circle of .(he different. For being divine animals, it is necessary that they should hate 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 by 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 tin; whole soul of the universe. If however, this is true, and the celestial are more excellent than our bodies, they will in a greater degree l»e 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 are moved in a circle about their own centres. And if this be admitted, and every perj>etnal 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 l>e the case, it is necessary that each of the stars should have a j>ecnliair soul by which it is moved. If also they are moved in an orderly manner, it is

1 Th« third tpecics of wholeness is that in which whole subsist* in a part. The partial genera of .inm.aU tliercfort are wholes, but Ibc partial in them predominates over tbe total.

270 IMIOCI.US ON Till', [HOOK iv.

necesnary th»t their nonln should IK- intellectual ; for if they were moved in u disorderly manner, which it in not lawful to assert of divine bodies, their souls would IM- irrational. Hence, it is necessary that each of the stars should have a divine presiding soul; ami through intellect U> united tt> the intellect which ranks as ft whole. Tor since mortal bodies [such as ours] participate of reason and intellect, what ou^ht we to think of divine bodies themselves !

Each then-fore, through its own soul, is inserted in the lation of the circle of the $(inie, which PlaU) very properly calls most excellent atul paiierjut as vanquishing all the circulations, and convolving all of them intellectually. For as the genus of thrstars is convolved by the lation of the inerratic sphere,1 thus also the souls of them are contained Ijy the one soul of the circulation of (lie name, and their intellects by the intellect of it. For again, it is 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 likewi.se, in each of the celestial spheres, the whole sphere has the relation of a monad, but the cosinocra tors are the leaders of the multitude in each. For in each a number analogous to the choir of thefixed stars, subsists w ith appropriate circulations. If, however, in the lived stars, therein one monad, the wholeness of them, but m the planets, there is (mill a wholeness, and each of the planets, is also a leader, it is not wonderful. For ai» the motion of the revolutions of the circle vf the different is more various, thus U(M> there are more leaders than one. For the multitude proceeds to a greater extent. But in the sublunary region, there is a still greater number of leaders. For the monads in the heavens generate numlx-rs analogous to them. As we have said therefore, the animation of the stars, inserts them in their proper souls; but it also connects them with the whole soul of the lation of the circle of the same; elevates them to the mundane soul; and establishes them in the intel ligible paradigm itself. The divine lamblichus also, in an eminent, degree j>erceiviiig this to l>e the case, places the wisdom of that which is most excellent and powerfur, in the paradigm. But the inerratic: split re was generat< d a true world, 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-

1 For v»« r,« oXA>;« *«-pai iu «lii» place, it appean to me to be neceswry to read, MTO r^ airXaxoi* fopat

.l TIM/EUS OF PLATO. 271

digm*. To dinlri/titlc also, and to distribute in a circle, arc adapted to the fixed stars: for tlif latter signifies intellectual distrilmtion, hut the former the demiurgic order. On this account likew ise, theologists establish Eunomia in the inerratic sphere, who separates the multitude in it, and always preserves each of the stars in its proper order. Hence too, celebrating Vulcan as the maker of the heavens, they conjoin him with Agla'ia, as adorning and giving splendor and hilarity to all heaven, through the variety of the stars. And again, of the Seasons, they place Dice over the planetary region, localise it is just that irregularity should be reduced to regu larity according to reason; but of the Graces, Thalia, as always causing their lives to IM? consummately flourishing. They also give the superintendence of the sub lunary region to Irene, ax pacifying the war of the elements; but 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 same1 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 consequent to that of animation. For because each 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 se, and not accidentally. The body of the stars however, is immoveable according to all other motions, as being jKrpctual through the whole of time; but is alone capable of receiving local mo tion, and thin circular, as being moved in its own place. Farther still, how, as I have before said, can that which docs not circulate accord ing to a certain pecu-

• Injt-;id of raiTor here, »» in the text of Procius, all the printed edition* of Plato have ra e»ra, but erroneously, according to the commentary of Procius on thc*« word).

272 1'ROCLUS ON THE [HOOK iv.

liar motion, bo of the same essence with the whole heaven? And how can it otherwise imitate the universe, than by l>eing moved ahout the centre of itself ? It is necessary therefore, that the stars should l>e moved with twofold motions; one, which in essential to them, about their own centres ; but the other, in conjunc tion with their wholeness.

What then are these two motions? Tor tin-re are different opinions concerning them. And some indeed say, that both these motions are corporeal ; but other* assert, that the one is psychical, and the other corporeal. It is better however, to make both the psychical and the corporeal motion twofold. For the soul of those divine animals [the stars] has an appropriate life, and through an appropriate energy is conjoined with intelhgihles. And besides this, it is convolved together with the whole soul of the universe. For in divine natures, things which are as it were parts, energize according to their own energies, and in conjunction with wholes'. 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 ibs soul and its intellect, and is likewise moved with an advancing motion, imitating the co-operating energy of the soul of the inerratic sphere, with its wholeness, and the establishment of the intellect of this soul, in the intellect which ranks as a whole. A twofold motion therefore, must be assumed in both, viz. in the starry soul, and the starry body. For the starry soul is especially 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 intelligihles, which may IH> said to have the order of leaders, and to be before the soul, as being intellectually apprehended, and perceived by it. And the starry body indeed, is moved towards the leading parts, in conjunc tion with the whole circulation, but it lias 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 has the same motion with the universe, but through always discursively proceeding ahout the same things, it has always an arrangement referring to the same end, participates of the same soul, and is converted to the same intellect.

It is necessary therefore, to make a division of the words of Plato conformably to these dogmas, after the following manner: lie 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 be necessary to add, always dianoetically, perceiving in itself the same thing about the same things. For it is evident that the psychical motion which Is here

HOOK iv.] Tl.NLEl'S OF PLATO. 273

Nullified, has always a dianoetie perception of real beings. I 'or this is manifested hy the words, " <i!»ntt tlic same lltiiigy, and the finite thing" For the starry soul docs not at dillerent times, dianorticnlly perceive differently about the sainr things, as is the rase with our souls. Attain, wo must say that l>y the ad-canting motion, is meant the corporeal motion of the star, according to which it wholly parses Iron i one place to another. And afterwards by making a stop, we must add, Through the dmmnatlonof the same and similar circulation, calling this circula tion, the motion of the circle of the same of the whole soul of the universe, by which also, ihe soul of each of the stars is vanquished, and through the imitation of which it is mo\ed to that which is before itself. And this is truly to IK- led by its intellectual energies, and to co-assimilate' itself to the di\ine periods of it. it i> evident however, that this advancing motion alone pertains to things that are wholly transferred from one place to another. .For the stars indeed, havo an advancing motion, hut not the inerratic sphere, since this is alone mo\ed in u circle. Tims also the planets are moved with an advancing motion, but not the spheres of the planets.1

A^ain therefore, we may perceive the order of the things, from the number of the motions. For the motion of the universe is uniform; that of the fixed stars, is bifonned ; and that of sublunary bodies, is multiform and indefinite. For though each of the planets i* moved with a uniform motion, yet the commixture of many periods, both of the period appropriate to each, and of that which is in conjunction with the inerratic sphere, causes the lation to be various. For it is requisite that the causes of \ariety, and the principles of contrariety, should Ixi antecedently comprehended in the heavens. Or how could the heavens contain ' generation, how could they govern the mutation of the sublunary elements, unless they comprehended in themselves the cause of contrariety ? Since however, they are immaterial, so far as this is possible in sensibles, the contraries in them annot hostile to, nor in sedition vv ith each other, but they are consubsistent vv ith each other, and the same' tiling is moved with twofold circulations, one of which is not essen tial, and the other according to accident, if I may *|>eak what ap|»ears 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 thin-"

derive their subsistence from ihe whole fabrication ? Hence figure and motion are there essential. Since therefore the heavens are immaterial; by which I mean,

. * For ativt^nfitovya lie re, r«'a:l irvit^nni'iovra.

Iu*lra<l of at T.Xarw/jrtai in lliis place, u i» ncce^ary lo read ai rXai*<^eiwv ffaipoi. 1 I- or r-rp<r£n lirrr, il i> requisite to read rrpir\>i.

274 PROCLUS ON THF, [BOOK iv.

that they are exempt from this sublunary matter, which is inefficacious, possesses a spurious beauty, and is deformity itself; this being 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 there are hostile oppositions, from not being able through its iml>ecility, to receive the presence of both the forms. And thus much concerning the motions of the stars.

It is evident howeter, that the live motions which Plato takes away from the fixed stars are, the upward and downward, the backward motion, and the motion to the right hand, and the left. For he had before taken the six motions from the inerratic sphere. To the fixed stars however, he 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, but also a retrograde mo tion ; for according to the latter alone, they are said to wander. IS'or 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 and wandering, it has a direct and retrograde motion ; the former being the motion of the fixed stars, but 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 inerratic sphere, about its own centre, but as circulating towards the west. For thus likewise each being moved by the whole sphere, is moved to that which is before itself. For that to which the motion of a thing is directed according to nature, is anterior to the tiling^ Hence that to which the circulation of each of the. stars is directed, is towards the west, that thus the motion of it, may be similar to that of its wholeness ; just as the east is anterior to the planets to which they are moved according to nature. An advancing 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 The whole sphere however, of the fixed stars transcends all rectilinear motion, and is alone moved circularly. You may also say, that the planets have a peculiar motion, and that this is towards the east ; but that at the

1 i. e. In the fixed btarn, the whole sphere i» the leader but eacU of the »tar» in this sphere follows the iphere itself.

ROOK iv.j TIM/KUS OF PLATO. 275

same time, they circulate wholly through the depth of their spheres ; and likewise, that the east is anterior to them, hut that through the inerratie sphere, they have a retrograde motion, which 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 rest. For as Aristotle says, the motion of that which is most excellent, is most excellent. Hence, of the other motions, the local is the l>est ; hut 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 respect to the 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 : fur he says, that it is " in order that each of them, might become as much as possible most e.rccl/cnt." For if an immobility with respect to the live motions, has for its ulti mate end, the beauty and good of tin; 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.erratic sphere, comprehends all motion, in what ever way it may be effected ; but the advancing motion of the stars contained in it, evidently unfolds into light, the principle of a rectilinear progression ; and the variety of the planets conducts and governs all the indefmiteness of generation, as proximately moving it in an all-various manner by their evolutions. Plato therefore, ascribes a motion of this kind to the fixed stars.

Let such however, as move them in consrqnentia, or with a retrograde motion, about the poles of the /odiac, through a portion of a hundred years, as Ptolemy and Hipparchus prior to him did, confiding in observations, know in the first place, that the Egyptians prior to these, employing observations, and still prior to the Egyptians, the Chaldeans, being taught by the («ods, prior to observations, were of a similar opinion with Plato, concerning the motion of the fixed stars. For the Oracles not once only but frequently speak of the advancing procession of the fixed stars. For they say, "The menstrual course, and the starry advancing procession." Arid again, " The advancing starry procession was not generated for your sake." The theurgist [Julian] likewise, in his doctrinal treatises, when speaking about the third father1 says, " He established the numerous multitude of fixed stars, compellingfire to fire. But he fixed them with a stability* void of a wandering motion." In which words, he clearly testifies, that the fixed stars move in the same place, and

1 i. e. About Jupiter the Dvmiurgus.

•27<t I'HOCLUS ON THE [BOOK .v.

about the name tiling; so tliat the opinion of Plato derives credibility from l>oth. To which may be added, that the phenomena are sufficient to persuade those that have eyes. For it is evident, that if the lixrd 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, onijht to have been moved more than fifteen degrees, and not about the pole of the equinoctial. The star Canobus' also, ought IK longer to appear making a short period, above the hori/on, to those in the thin climate:' but as I'osvdonius savs, oinrht to be seen bv tho.se in Khodc.s nassiii"

by the hori/on. The Hear however is always resplendent, and Canobus preserves the same position. The motion of the fixed stars therefore in consetjueulia, which is so much celebrated bv these men, is not true. Hut if adducing the baneful mo tions of the planets, and the calculations of nativities, in proof of (his retrograde motion of tinfixed stars, they fancy they shall speak, conformably to the pliynomena, it must be said to them, that those also who are not of this opinion respect ing the motion of the fixed stars, accord in a remarkable degree with the ph.t-uomena. And also that in forming canons respecting the motions of the planets, and in studying the doctrine of nativities, they are not at all in want of this liypo- . thesis of the motion of the fixed stars in coiisequeiitia. Jiiit the men I particularly allude to, arc the C/Hili/iitini, ulio had observations of whole mundane pi-nods. \\ liv therefore, should we adduce as a testimony, the records of a few observations, and views of a juvenile nature, which are not accompanied with such great accuracy, when the very extended observations of the. Chaldeans bear witness to the dogma of the ancients, concerning the motion of the fixed stars?4 For those who do

1 Canobus or Canopus, is a most bright fixed star of (lie first magnitude, in (he helm of the ship

Argo.

1 vii. Ill Alexandria- For according lo the ancients there are seven cli.nalrs, the fir>l of which was i-alled Meroe; the second, S%t nc ; the third, Alexandria; the fourth, Rhodes; the filth, Rome, or the Hellespont; the sixth, the Euxir.e »ea ; and the seventh, the mouth of I he Roristhcnes. \ id. 1'lin. \\\*\.

' In the original, n r< «:a< rai vj,i/xif>»piu» mi rw>- rXat-w/iri'uf virqTnui, which is tery corrupt, tliere l»eing no such word as ^i>x<f>"piut. I read therefore, «i ^t koi rai v^i^o^Oopuj r«r vXarw/jciwc unjarit.

4 The precession of the equinoxes is however admitted by Simplx iu->, who in the Cnd hooL of his C'uiuiiiriilur)1 on Aristotle's Treatise on the Heavens, observes resptctini; the motion of the iuerrutic sphere a> follows :

" If the inerratic sphere i-. really inerratic, and the obscnation of Hippart-hus and Ptolemy conrerniug it, is not admitted, that it is moved one degree in a hundre.l years in a contrary direction, if (his he the case, it will be moved with oue simple motion, but the stars contained in it with two motions, vii. wilh their own circuinrolatury motion, and the motion of tin! universe. Hut the p'at.clb will be moved

(liis, arc ignorant that it is possible to collect something true from false

and that it is not proper to think, that a conclusion which accords with the phe

nomena, is a stillicicnt proof of the truth of the hypotheses.

" And from this cause, such of the stars as arc inerratic were <jeneraled, beini; divine Jiniinals ; and on this account they always remain* revolving in name, lint the stars which both revolve and have sncli a wan dering, as we have before mentioned, were produced conformably to these."

The cause of the generation of the stars comprehends all the iuo>t proper principles of them, viz. the paradigmatic, the demiurgic, and the final. For from all these, the. stars were generated such as they are, and with the motions which they possess. The inerralic sphere however, exhibits a uniform motion, and which always proceeds after the same manner. But their being called tit cine (initntik, indicates that intellect and a divine soul are present with them, and prior to these, the one unity, according to which each is a God. For because each is au animal, it has a soul by which it is moved ; but because also, each is a divine animal, it is suspended from a divine intellect. For it i^ not intellect which

with three motion*, \\7. witli their own proper motion, with tint of the »pherrs which contain them, and with the motion of the universe. Since however, he add*, my pre< eptor Ainmonius [vi/. the cele brated Ammoniiis Hcrm;va<, who was tindi-ciplc of Prochi',] obscniii;: the- »lars throiiuh an a<trolab«; while I was present, in Alexandria, found that the star Arcturus according to ihe epoch ot" Ptolemy, had been moved so mm li, as it was necessiry it should have been moved at the rate of one dc»rce in 4 hundred >e.irt; it will be more true to -ay, that tinitaile^ sphere, which comprehend* all the sphere-, and which wn< unknown in the lime of Aristotle, bein^ moved wilh one sini|ile motion from the ej»t, convolves at the same time all thr other spheres. Hut that whuli is railed by us tininerr.ilir sphere, is moved with two mot ion <, vi/. with the motion of the universe from the east, and with its own motion from llit? «est ; and <dl the stars in it are moved with these two motion', and with their own rircnmro* latory motion. In like manner also, wilh respect t>» the successive spheres, and the stars in them, the former are rno\ed wilh two, but the latter with three of the same motions."

I am however decidedly of the opinion of I'roilus, that the record* of a few observations, and riews of a juvenile nature, are not to be adduced in op|H>Miion to the very extended observation* of the Chal deans which embraced a whole mundane period, i. e. a period of :JOO,m:0 years. And what Procluj here assert'* of the Chaldeans, i> also continued by Cicero in his tirit book On Divination, who sajs that they had record* of the stars for I he space of .\70,(XjO years ; and by Diodorns Sicnlus Uibl. lib. II. p. 1 18. who says that their observations comprehended the space of 17^,0<><> jrar*.

1 The text of I'rodus Im erroneously in (lib place ^i/in/jtr, instead of which, it uppeats from t!ie Commentary of Proclu*, we should read rin/Kiti: though all the printed editions of tin- Tun vu. have instead of llu»/i«ci.

makes it to be divine, since lucre are likewise angelical ami dzeraoniacal intellects ; but the divine intellect of the whole of this, di tiers from that which is not divine in this, that it is sus|>ended from deity, which causes it to be a divine intellect. But revolution ahiays remaining in same, exhibits a j>erpetuity 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 enerirv

and an unceasing life. Such therefore as make the .stars to be inanimate, or fancy that the souls of the celestial bodies are mutable like ours, or that the generation of them is in time, wander from the meaning of 1'lato. For if a cer tain animal is divine, it has a divine soul, and is not alone animated by tin,' soul of the universe. For there is also iit the Kurth a divine animal, since Earth is the oldest and most venerable of the (Jods; and then; are likewise certain liviti"

O

things in it, which have endkc/uias from the soul of the universe alone; but the*e are not animals. And farther .still, because the stars always remain in motion, they neither possessed a soul from a certain time, nor will at a certain time, lose it. For the term always, manifests temporal immutability, both according to the oast and the future time. And thus much concerning the fixed stars.

With respect to the planets however, 1'lato 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 their variety, and measure defines their wandering. What then does Plato now mean by reminding ns of this, and what indication does it alluid us? Some therefore say 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 cosmocratoric dignity ' in the uimerse, and as theologists say an a/onic authority ; for in each of the cusmocrators there is an azonic* order of (>ods: 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 there is no absurdity in admitting, that the same thing may surpass and be surpassed by the same things, according to different conceptions. 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,

Fur air<ar here, it is requisite to re.: J a^iat-.

Tina;uitic (imU are those that form that order of divinities nhiihis immediately situated above the mundane God*. These Cods who are called atonic by the Chaldean, are denominated liberated by the Ciretk thtolo^ist>. According to the former likewise, Serapis, Bacchus, and the wries of Osiris, ami ol Apollo, are azonie Gods.

HOOK iv.J TJM/F.US OF PLATO. -279

does not do (his, because the discussion of thrin is secondary to that of the fixed *' stars, through the variety of their motion.1 It is common therefore, botli to the :'; fixed stars and the planets, that all of them are divine animals. For this is f clearly asserted of both. And of the fixed stars indeed it is peculiarly asserted, that they art? moved with a proper motion in the same, and about the same things; but of the planets, that proceed ing through the heavens, they have revolu tions ; just as lit; '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, and 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 allvarious manner. Hence the lation of them is triple; one being that by which together with Ix-ing 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 different. And thus much concerning these particulars, which are specula tions peculiar to the philosophy of Plato.

If however you should inquire what the nature is of the1 planets, both of the stars themselves, and the whole spheres, and whether that of the former is the same as the nature of the latter, or different, 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 less visible,1 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 see the bodies which are in 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 Koir>r<rrwc lirro, read m> rjTf««.

In tlir original irfxiipv*- is omillcd, but ought evidently to be ioKrtcd. J In»tf»d of eparvrrpa here, it itocceoary to rr«d «cy>arvr«p«.

•_»RO I'KOCLUS ON TI1K [BOOK iv.

however,1 these tilings are rightly asserted by us, the spheres indeed of the stars ha\e very proj>erly a more attenuated and diaphanous, hut the stars, a more solid e-<ence. But tire every where predominates, and all heaven is characterized by its power. The lire however, which IN there, is neither caustic, (since this is not even the case with the first of the suliliinary elements, which Aristotle is aceustoined to call fiery-formed,) nor corruptive of any tiling, nor contrary to earth, Inil is re-plemleiii with vivilic lit.it and illuminative po\ver, with purity and transparent splendor. For tin* vehement is one thing, and the pure another, as Socrates shows in the I'lnlehus. Hence, the lire which is there is hjjit ; and it is not proper to di.-turb the discussion of it, by directing our attention to the gross and dark lire of the sublunary region. After this manner therefore, the speculatioll of the planets \\ill be adapted to \\hat has been be to re s.nd.

There are however, other di\ me annuals * follow ing the circulations of the planets, the leaders of which are the seven planets; all which IMato comprehends in what i^ here said. For these also re\ol\e, and have a wandering of such a kind as that \\hich he a little before, mentioned of the seven planets. For they revolve in conjunction with, and make their apocalastases together with their principles, iu:-t as the fixed stars are governed by the whole circulation [of the inerratic sphere]. These planetary bodies therefore, which were produced conformably to the fixed stars, he says were made for the sake of the generation of time, in order that they might co-operate in its production, lending forth into the world different temporal measures, through their anomalous and perpetual motion ; of which the one time ig comprehensive, possessing one periodic number, which contains all-various periodic numbers in itself. But when he asserts that the fixed st;irs are moved about their centres, in conjunction with an advancing mo tion, he does not iilso say that they co-operate in the production of time, though they have a periodic number of their proper apocatastasis, according to which the v. hole of lime is measured ; but speaking about the planets in a way adapted to physiology, he particularly mentions those things in which he had sense as a witness of the dillerent motion of the planets. For we cannot assume any thing from sense, respecting the dillerent numbers of the motion of the fixed stars, and of the periods which they make in their revolutions, lie particularly therefore, makes mention of this, vi/. that the planets were generated for the sake of time, through the evidence, which we derive from sense, as he himself reminds us.

' Ami thc.>o, dj«e have before oliscrveil, are what llic moderns call satrllilfs.

HOOK iv.] TINLKUS OF I'LATo. 2HI

lint we have already answered those, who deny that flic heavens consist of fire, because Arc naturally tends upward. Again therefore, it is necessary to remind them, as they are lovers of contention, that they speak absurdly. For they look to the lire which is here, and which has a preternatural subsistence. For though you should assume the lire which is immediately under the moon, yet to l>e moved upward is not natural to it, hut to abide in its own place. But to be moved upward, leads indeed to a subsistence according to nature, yet is uot itself according to nature. For a tendency Jo health is not according Jo nature to a body, but to be well ; but to be eon\ alesrent, is alone natural to a diseased body; just as to fire, which \<* not perfectly lire, to tend upward is according to nature, but to fire which is in energy, il i^ natural to abide on high, in which place abiding, if it should be moved, it would alone have a circular motion. But if it is true, that the summit of fire in the sublunary region, is moved in a circle in conjunction with a:ther, as Aristotle says, this in a greater degree demonstrates that fire is of a circulating nature. For if this fire also, is always moved in a circle, as far as it is able, il is so moved according to nature. For that which is preternatural is not perpetual. But every thin;; violent is preternatural. If 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 why the sphere of the lived stars, lieing one, comprehends many stars, but in each of the planetary spin-res, which arc many, there is only one star, the solution of this conformably to his opinion, may l»e obtained from his writings. But we have already said something concerning this, and now agreeably to what has been before asserted, we say, that each of the planets is a whole world, comprehending in itself many divine gener invisible to j us. Of all these however, the visible star has the government. And in this, the fixed stars differ from those in the planetary spheres, that the former have one monad,' which is the wholeness of (hem ; but that in each of the latter there are invisible stars, which revolve together with their spheres; so that in each, there is both the wholeness, and a leader which is allotted an exempt transcendency. For the planets being secondary to the fixed stars, 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 inerratic sphere is of celestial

1 And this OIK monad n the «i>hrre of the fucd stars.

animals, it i« necessary that each [intermediate] wholeness, should entirely possess certain partial animals co-ordinate with itself; through which also, they are said to be wholenesses. The intermediate natures however, arc concealed from our sense, the extremes being manifest: one of them through its trancendenlly lumi nous essence, and the other through its alliance to us. If likewise, partial souls are disseminated aliout them, some aliout the sun, others about the moon, and others about each of the rest, and prior to souls, da-mons give completion to th.- herds of which they are the leaders, it is evidently well said, that each of tinspheres is a world; Ideologists also teaching us these things when they say that there are Gods in each prior to d.i-mons, some of which are under the govern ment of others. Thus for instance, they assert concerning our mistress the .Moon, that the God«'es.-> Hecate, is contained in her,1 and also Diana. Tims too, in

sneakin" of the sou-reign Sun, and the Gods that arc then;, they celebrate Ba«--

chus as being there

Tlic Sun's assessor, who with watchful t\c surveys The sacred pole.

They likewise celebrate the Jupiter who is there, <)>iris, the solar Pan, and others of which the books of theolo^ts 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 Gods, who give completion to it>> peculiar circulation.' After this manner therefore, we dis solve the doubt.

1 Inittidof t) Heart] rtrai run ri*.» n HIT;; ill llii> pljcr, whirl) is e\ identl) erroneous, I read i) Ejcart] tiea toriv ty ai/rtj.

From this extraordinary p:i«»u<;r, v>r may perceive at one view why the sun in the Orphic hymns i< called Jupiter, why Apollo is failed I'an, and Hacctius llie Sun; why the Moon set-ms to IK; tlie same with Ilhea, Cert-*, l'r'i>ti|.iiit, Juno, \\-nm. «Vc. and in slunl why any one divinity is celebrated wilh the names and epiih.Nol ;«> in my of l!ie n,i. Tor lioin Ilii-. .suhlime theory it follows that every «j)li*re contain* a Jupiter, NVplnnr, \uli ;ui, Ve-,ta. Miuer\.i. Mats, Ctr<">, Juno, Diana, Mercury, Venus, Apollo, and in short «\ery <!eil\, eat h sphere at the same liuie conferriii" on llu-se (iod» llie peculiar characteri-tic of it-, i .ilure ; >o that for iimtanre in IhrSnu they all po^css a solar prop4-rly, ui the Moon a lun.ir one, an<l so of ih<- re>t. From this theory too we may perceive the truth of that divine saying of the aiicitnl-., lli.tl ..II lhinu> arc full of Ciods ; for more particular orders proceed from such as are more ijeiier.il, tin niini'laiie from the su|«Tinuiid.iue, and the sublunary from the «e!estial; while earth becomes the genual re< eptacle of the illuminations of all the Ciod>. " Hence as 1'roclus shortly after observes, there i, a terrestrial Ceres, Vesta, and I -i», as likewise a terrestrial Jupiter and a terrestrial Hermes, established about the one di\init\ of the earth;just as a multitude of celestial Gods proceeed* about the one divinity of the heavens. For there are progressions of all the celestial Ciods into the Larth ; and tarth contains all things, in an earthly manner, which ilcavin comprehends celestially. Hence we s|«ak of a terrestrial Hacchus and a terrestrial Apollo, who bestows the all-vanous streams of *ater wilh whiih the earth abounds, and opening prophetic of futurity." And if toall this we only add,

It i> requisite however, from what lias Ix en said, to collect this one thing, that the fixed stars, according to Plato, arc superior to the planets, not only in place, I hut also in dignity. For of the former he says, " Hint the Demiurgus placid them in the windum r>/ t/ic circle tj tlic taiiu •;" IMI! of the latter, " (hut the Dcmiurgus placed them in tlic circulations, made by the Jn-rii d oj tincircle of I lie different ;" so that the former alone live in conjunction with the intellectual life of the eirele of the same, lint the latter with the rev olution of the circle of the di//crc/it. For this is entirely the ease with the latter, bccau>e they are convolved in conjunction with the inerratic sphere HI the same manner as (he fixed stars, In,! ihev arc also convolved together with the period' of the circle of the different. If therefore, the former immediately participate of a more divine life, hut the latter through the medium of an inferior hie, it necessarily follows, that the former are of a superior, luit the latter of a subordinate dignity . Hence it seems, if it be requisite to infer any thing from these things, that the souls of the fixed stars, though they have both the circles ; but they have both, Iwcause our souls also, as Plato says, have the circle of the xarnc, and the circle of the different ; yet they live more according to the former circle, and on this account, live m 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 greater degree according to the latter circle. Hence, also their bodies are moved with various motions, and are inserted in the revolutions of the circle of t lie different. These inferences likewise, may be reasonably made by those, who look to the motions of them alone, which M the peculiarity of the physical theory. Thus too, the [Chaldean] theur^i»t ;.lulian] teaching us con cerning tinwisdom of the fixed stars and the planets, says of the fabrication of ' the fixed stars : " The father established the numerous multitude of inerratic * stars, not by a laborious and evil tension, but so as that they might be moved' with a stability void of a wandering motion." But by the word established, the iheurgist manifests a motion in the same, and according to the same things. And

concerning the planets he says, " The father made the planets six in numl¥<V*r

ili.it all the other mundane Gods subsist in the twelve above-mentioned, and that iho tirM triad of these is demiurgic or /abritat in, vii. Jupiter, Neptune, Vtilran; the second, Vesta, Minerva, Mars, drjrntire ; the tliinl, Cere«, Juno, Diana, rirj/Tr ; and the fourth. Mercury, Venus, Apollo, ctrratinx and harmonic : — I say, if we unite thii wilh the preceding theory, there i» nothing in the ancient theology that will not appear admiraldv sublime and beautifully connected, accurate in all its parts, scientific, and divine. J 1 For fttra £e ry row Oar.pov ircpiofy in this place, it is necessary to read, prm c« riyi TO* Oarrpov

Instead of wrilft tr *\av>)»> our t-^ovyp xpufitvuv m thi* place, it is requisite to read, conformably to ihe collection of the Chaldean Oracles by Fatrkius, wq£y re w\nnir ovx *x"v<rP

284 1'KOCLUS ON THE [BOOR iv.

and for thft seventh, he hurled into the midst the fire of the sun ; suspending their disorderly motion in orderly disposed /ones." Calling the anomalous nature of their motions, disorderly ; but the motion which predominates over the zones in which they are arranged, orderly di*p<j*cd ; representing to us the circumduction of disorder into order. For they are. not moved anomalously through imbecility, like inanimate natures, but 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 they 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 each of them by their powers.

" But he machinated Karth our nurse ; who being conglobed aboitt

/• y the pole, which is extended through the universe, is the guardian and Demiurgus of night and day, and is the first and most ancient of the Cods' that were generated within the heavens."

The physiology concerning the earth is pro.ximately connected with the dis cussion of the motion of the stars ; not that Tima-tts 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; but because the consideration of the earth contributes to the. discussion of the progression of the planets and fixed stars, of time, and the temporal periods, as it was generated the •mardian of ni"ht and day. For all hea\en dances round, and circularly revolves ."'.",•. about it, , -and as ranking among physical bodies, it is the centre of the universe. For the impartible centre is one thing, as in the most true sphere, which compre hends on all sides that which is physical, which also is the power of the sphere, ha\inir an arrangement analogous to the poles; and the physical centre is another, which nature established in the middle, about whieh all the stars are moved in a circle and to which they transmit their energies, and which also we say is the earth. Hence, 1'lato ha\ ing spoken concerning the circulation of the heavenly bodies, very properly conjoins with what has been said, the discussion of the

1 For tvr<i£ia»here, it is necessary to read ara£iar.

1 The Bipont, and therefoie I suppose all the editions of Plato, have here erroneously ouf^T^v instead of Htuf. The mam^cript ho«ev.tr, from which Ficinus made Ins translation of the Tiraatus had the tight reading in this place. For hi* version of this part is, " Terrain autem altrioem noitrani, circa polum per uui\er»um rxttDMiai alligatam, diei noctiuiue efiectricem et custodcin i-<-t >oluit, necuon primaro aiitniuisiinum<iue dtoruru omnium (jus; intra cu-luro sunt geniti."

COUK iv.] HM /EL'S OF PLATO. 2H5

earth. Farther still, according to anotlier mode, the nature of the earth has the relation of a mother, to the celestial order. For such things as Heaven produces paternally, Earth produces maternally. For all the meteors, through which the circle of generation is effected,1 derive their subsistence from Heaven, as from a father, who governs supernally every material and flowing essence, but from Earth as from a mother. For she affords 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-arranges 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. Moreo\er, through the order of his discussion, he makes the power of analogy to be manifest in reality ; by assuming the discour>e about the planets in the lir>t 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 connascont 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 be our muse, and how is she the most ancient and first of the Gods ? For if 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 receives. For being analogous to these, it also abides perpetually as in the Centre of the heavens, and being contained on all sides by them, is full of generative power, and demiurgic perfection. The true earth therefore, is neither this corporeal-formed and gross hulk; for il will not be the most ancient of the Gods from its bulk, nor the first of the Gods that are arranged within the heavens; nor is it the soul of this body ; for it would not !*>, as Plato 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 l»e nccessary'to speak what is most true concerning ii.

Vii. in tthtr or hcvtui, Ihr oimmitnf lh«- intdli^tltlc triad.

o8(j PHOCLUS ON THE [uoonn-

it is 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 intellrct ; an ethereal l>ody proximately suspended from its informing soul ; and in the last place this visible bulk, which is on all sides inspired with life by the vehicle ' of this soul, with which also l>eing tilled, it generates and nourishes all-various animals. For some animals' are rooted in it, but others are moved about it. And this likewise, Aristotle perceiv ing, was ashamed not to give to the earth a natural life. For whence is it that plants while thev remain in the earth live, but when divulsed from it die, unless this earthly mass was full of life ? It is necessary also to assumeuniversally, that wholes art; animated prior to parts. For it would lxridiculous that man indeed should participate of a rational soul and of intellect, but that no soul should be assigned to the earth and the air, superually riding in [as it were] and governing the elements, and preserving them in their proper boundaries. For wholes, as Theophnistus savs, would have less authority than parts, and perpetual than corruptible natures, if they were destitute of soul. Hence, it is necessary to grant that a soul and an intellect are in the, eartli ; the former causing it to be prolific, but the latter connectedly containing it in the middle of the universe.

Earth herself then-fore, being a di\ ine animal, is al>o a plenitude of intellectual and psvehical essences, and of immaterial powers. For if a partial soul has besides a material bodv an immaterial vehicle as we have elsewhere shown, what ought we to think of a soul so divine as that of the earth ? Is it not, that by a much greater priori! v visible bodies are suspended from this soul through other vehicles as media, and that through these the visible bodies are able to receive the illumina tions of soul ? Such then being the nature of Earth herself, .she is said to be our nurse; in the fust place indeed, as possessing a power in a certain ro-pect equi valent to Heaven. For as that comprehends in itself divine animals, thus also Earth is seen to contain terrestrial animals. But in the second place, she is our nurse, as inspiring our lives from her own proper life. For she not only produces ] fruits, and nourishes our bodies through these, but she also tills our souls with the ; illuminations of herself. For being a divine animal, and generating us who are partial animals, through her own body indeed, she nourishes and connectedly contains our bulk; but from her own soul perfects ours. By her own intellect* likewise, she excites the intellect which is in us; and thus according to the wholej

' Instead of ff^f/"""01 '"re, il i* nccewary to rcatl c^^iurt/i.

For according to Plato, plants also, as having life, arc animals.

ROOK iv.] TiM.ia'S OF PLATO. -JK7

of hereelf becomes the nurse of our whole composition. On this account it ap pears to me that Plato calls her our nurse, indicating by this her intellectual nu tritive energy. For il'she is our nurse, hut we are truly souls and intellects, according to these especially, she \vill he the perfector of our essence, moving and exciting our intellectual part. Hut l»cing a dhine animal and comprehending ill herself many partial animals, she is said hy Plato to he conglohed ahout the pole \\hich is extended through the universe; because she is contained and com pressed ahout its axis. For the axis also is the pole. And the pole is thus now denominated, because the universe revolves about it. Because however the pole [properly HO called] is impartible, but the axis is a pole with interval, just as if some one should say that a line is a flowing point, — on this account, the pole is said by Plato to be extended through the universe,1 as entirely pervading through the centre of the Earth.

But the word iXXousvr,*,1 which he here uses, manifests the conglobed, and the connectedly contained. For it does not signify, as Aristotle supposed it did, that which is moved. For Plato, in a particular manner preserves the Earth immoveable; and in the Plia-do adds the cause, through which it is immovcably established. " For he says that a tiling it-Inch is equally inclined, when placed in the middle of a certain similar nature, cannot tend more or less to one fart than another, but subsisting on all fides similarly aJfictcJ, will remain free fiuin all inclination? The (jrecian use of words also testifies, that TO iXXo/m-r^ signifies TO TUV^OU.^*, that which ix collected or congregated, and not that which is inured. For it calls bonds ixxa^y. Tiuuvus likewise himself in what follows says, "that the ha,r.t which arc rooted and conglomerated in the head, within the skin, are conglobed (iXXi<r- $ai). From these things therefore, it is evident how he applies the word iXXf<r5ou in what he now says, to the Earth. But if as some say, the assertion hat " Vesta alone abides in the dwelling of t lie 6W.O is spoken of this earth, Plato will be very far 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 Vesta. For as we say, that in the Heavens, the poles* are connectedly contained by Vesta, thus also among the elements,

1 Halo says 6ia tavroi, ami not i«a ro» ira»ro» : for Proclus observe*, tlt.it he could nolh ive tntplojrd the latter mode of expression, without pronunciation through a soft breathing.

Siewhat iss-aid by bimplicius conceming this word in the notr» to mv translation ol' Aristotle's treatise Ou the Heaveus, p. 236.

1 Tim i« asserted in the l'haedru» of Plato. For ToXXoi'i here, it i* obvioiuly nece»»»ry to read voXvvi.

the Earth. And as1 the supermundane Ve>ta, in to the great leader of the twelve Gods, so in mundane natures is the Earth to the Heavens. If likewise, we direct our attention to the Pythagoric Tima-un, we shall in a still greater degree refuse to admit, that the Earth is mo\etl. For he says " that the Earth is establlslied in the middle." And how is it reasonable, that understanding i?.XoueKr;v as signify ing tt\o'ju.tvrtv, we should make the Earth to revolve, as conformable to the doctrine of Plato? Let Heraclides Poiiticus then-fore, who was an auditor of1 Plato, !>e of this o[)inion ; for he ascribed a circular motion to the Earth ; but let it be ad mitted that Plato established it immoveable. For if he liad made the perfect year to consist not only of the eight jvriods [of the stars] but had enumerated the earth as the ninth, giving to it an apocatastasis with the others, and making one apocatastasis from all of them with that of the circle of the same [then we might apprehend that the Earth is moved according to Plato.'] After this manner therefore, we should interpret the pole and the axis, and the Earth which is con tained about these.

It is necessary however from these assertions to betake ourselves to the nature * of the Earth, and survey the poles as powers that give stability to the universe, exciting indeed the whole bulk of it to intelligible lo\e, and impartibly connect ing that which ispaitible, and unitedly and without interval that which is extend ed by interval. Hence also, Plato in the Republic, makes the spindle of Iv.iehesis of adamaut, indicating, ns we have said, their inflexible and untamed power. And we must eon>ider the axis, as that one divinity which collects the centres of the universe, \\hich is connective of the whole world, and motive of the divine circulations ; as that also about which wholes dance and are convolved, and as sustaining all Heaven, being on this account denominated Atlas, as possessing an immutable and unwearied energy. The word T'rauit/ov also, or extended, used here by Plato, indicates that this one power is Tilanuic, guarding the cir culation of wholes. But if, as the divine lamblichus says, we umlertand by the pole extended through the universe, the Heavens, neither thus shall we wander from the conception of Plato. For as Plato says in the Cratylus, those who are skilled in astronomy call the Heavens the pole, as harmoniously revolving. Ac cording to this conception therefore, you may call Heaven the pule extended

1 In the original, ut is omitted. 1 I'or ov IlXarunoi here, read rov FlXurwroj.

' The wonts within the brackets are omitted in the origiual, but ought evidently to be inserted. Hence it is necessary to supply in this place the words, rort inroXapo./u.- co-e»o0at r-j.- yt/* ^«ra IlXa-

rum.

For twi Ttjv $v3ti /iem»-ai in this place, I read,e:rt rijk yji Qvaiv

BOOK iv.] T1M/EUS OF PLATO. 209

through the universe, as being incurvated through the \vliole of itself in conse quence of being without an angle. For after this manner the superfi ies of a circle is extended. About this however Earth is conglobed, not locally, hut through a desire of becoming assimilated to it converging to the middle, in order that as Heaven is moved ahont the centre, so she by tending to tincentre, may be come similar to that which is essentially spherical, being herself as much as pos sible eonglohed. Hence she is compressed about Heaven in such a way as to be wholly extended about [i. e. towards] it.

According to each of these conceptions therefore, Plato delivers the cause 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 by the circulation of Heaven, and is collected together into the centre of the universe. Earth therefore being such, Tima-us afterwards clearly shows what utility she adonis to the universe ; for he calls her the guardian and artificer of day and night. And indeed, that she is the maker of ni^ht, is evident. For she produces a conical shadow ; and her magnitude and figure are the causes of the dimension and quality of the figure of this shadow. But after what manner is she likewise 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 this day which is comolved with night, is evident from his arrang ing the former under the latter; as also prior to this when he says, night there fore and day \\ere thus generated. Earth therefore, is the fabricator of both these, producing both in conjunction with the Sun ; the Sun indeed, l>eing in a greater degree the cause of day, but 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 also their augmenta tions and diminutions, accordin" to a certain analojjv. Hence, some denominate

her Isis, as equalizing the inequality, 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, Vesta, but the soul of it, Ceres. We however say, that the first causes of these divinities are intellectual, ruling' and 1 il crated ; but that from these causes illuminations and powers extend to the Earth. Hence there is a terrestrial Ceres and Vesta, and a terrestrial Isis, in the same manner as there is a terrestrial Jupiter, and a terrestrial Hermes ; these terrene deities In-ing arranged about the one divinity ot the earth; just as a multitude of celestial (iods proceeds about the one divinity of the heavens. For there are progressions and terminations of all the celestial

' For taifioriKai licrc, it is necessary to read qyr^iorircu.

2<H> PROCLUS ON THE [BOO* iv.

(iods into Jinrth ; and all things anin her terrestrially, which arc contained in the heavens celestially. Tor the intellectual Karth receives the paternal powers of IIea\en, and contains all things alter a generative manner. Thus therefore, we say that there is ;i terrestrial Bacchus, and a terrestrial Apollo, who is the source of prophetic ' waters in many parts of the earth, and of openings which predict future events. But the Paoiiian1 and judicial powers which proceed into it, rentier otherplac.es of it of a purifying or medicinal nature. All the other powers of Earth however, it is impossible to enumerate. 1'or divine powers are indeed inexplicable. But the orders of angels and daemons that follow tln-.se powers are still more numerous, and are circularly allotted the whole earth, and dance round its one divinity, its one intellect, and one sold.

It remains in the next place, that we should survey how Karlh is said to lie the \ most ancient, and the first of the (imls \\ithin the heavens. For this \\ ill he ) taken literally by those who are accustomed to look only to its material, gross, -\nd dark hulk. But we indeed, grant them that thenis something of such a kind in the hulk of the Karth as they say there is ; hut we think it proper that they should likewise look to the other goods of the Karlh through which it sur passes the prerogatives of the other elements, vi/. its stability, its generative* power, ( its concord with the heavens, and its position in the centre of the universe. Kor the 1 centre has -Teat power in the universe, as being connective of everv circulation.

Hence also, t lie Pythagoreans call the cent re the tower of Jupiter, in consequence of containing in itself a demiurgic guard. We shall likewise remind our opponents of the Platonic hypotheses concerning the earth, mentioned by Socrates in the Pha-do, where he says that the place of our abode i> hollow and dark, and bound by the sea; i but that there is another true earth, containing the receptacles of |he(iods, and pos sessing a beauty resembling that of the heavens. \Ve oir^ht not then-fore to wonder, if now the Karth is said to be (he most ancient and the fust of the (Jods within the heaven-;, since she possesses so i;reat an altitude, and such a surpassing beauty, and as Socrates afterwards s;>\s was fashioned by the Demiurgus resembling a sphere covered with twelve skins, just as the heaven according to Tima-us was painted by the Demiurgus similar to a dodecahedron. We must likewise under stand that the Demiurijus gave to Karlh alone among the elements, to have all the elements separately, causing her to be wholly a world, variegated analagous to the heavens. For she contains a ri\er of lire, of air, and of water, and of another earth, which has the same relation to her, which she has to the universe, as

1 Ilmrnu is erroneously printed in the original for ^tu-ruo.

1 For uiwnoi, it is evidently necessary to read in this place »U«WKO«.

noon iv.] TIMJEUS OF PLATO. 291

Socrates says in the Plia.'do. But if this l>e the case, she very much transcends the other dements as imitating the heavens, and possessing every thing in herself terrestrially, which is celestially contained in the heavens.

To this also we may add, that the Demiurgus produced these two elements the fir>t, earth and tire; hut the others fur the sake of these, in order that they might have the ratio of honds with respect to them. And that the four elements art; hoth in the heavens, and in the sublunary region; hut in the former indeed, according to a fiery characteristic, since fire there predominates, as Plato says, but in the latter according to a terrestrial peculiarity. Tor the profundity of air, and tin1 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 fire, but in the sublunary region of earth. Since however, generation is connascently 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 generation. For it is usual to call the moon Earth, as having the same ratio to the Sun, which Earth has to tire. " But [the Demiur^us] says Orpheus fabricated another infinite earth, which the immortals call Sclcnc, but terrestrials Mcnc" And it is usual to deno minate the summit of generation fire, which Aristotlealso does, when he calls ether (ire. In another place however, he does not think it proper to call ether fire, but fiery-formed, as we have, frequently observed. Hence, the end of the heavens is not entirely destitute of mutation, in consequence of its propinquity to generation; but the beginning of generation is moved in a circle, imitating the heavens.

Farther still, this likewise must be considered, that \ve ought not to judge of the dignity of things from places, but from powers and essence, as we have else where demonstrated. By what peculiarities therefore, are we to form a judgment of transcendencies? By what others than those which the divine orders exhibit ? For transcendency truly so called is with the (iods. From the divine orders therefore, we must assume I he monadic, the stable, the (ill-perfect, the prolific, the connective, the Jtcrfcclivc, the cvery'-wiy extended, the vivi/ic, the adorning, the assimilative, and the comprehending power. For these are the peculiarities of all the divine orders. According to all these however, Earth surpasses the other elements, HO that she may justly be called the most ancient, and the tirst of the Gods.

Again, a twofold nature of things may IK? 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,

FROCLUS ON T11K [UOOK iv.

\vliicli conjoins extremes to primary natures through similitude, aiul produces one circle of tlie whole generation. Since also the world is spherical, hut a figure of this kind is the peculiarity of things that subsist according to conversion, Earth likewise must l>e conjoined in it to the heavens, through one circle, and one simi litude. For thus also the centre is most similar to the poles. For the heavens indeed, entirely comprehend wholes, being moved about the poles; hut the earth is allotted permanency in the centre. For it is appropriate to generation that the ] immovcablc should be more ancient than that which is movt d. Hence, accord ing to all these conceptions il may be said, that Ivirth, as co-ordinate w ith Heaven, Ji tlie most ancient of the (iods \\illiin the heavens. For she is within them, as being Oil all side* comprehended by them. I'm- ,i> the Demilirgus !,rJiiMii« d tho whole of a corporeal nature wilhm the soul of the world, t!m> also he fabricated r..nl!i \\itlnn the heavens, as compressed and contained by lliein, and in conjnnction with them fabricating wholes.

Sin,- has houe\ei, so tar as she i> tin /ir.\t of (he (iods, an indication of trans cendency according to essence; but so far as she is tin most uiu'/cut, she exhibits to our view (he dignity which site i> allotted. For how is it possible not to admit that she is allotted a great portion m the world, and is very honourable, in whom there are the tower of Jupiter, and the progression of Saturn I For not only Tartarus, which is the extremity of the earth, i> on all sides comprehended by Saturn, and the Saturniau power, but also whatever eUe may be conceived subor dinate to this. For Homer says that this i> connectedly-contained through the siib-tartarean (iods. Mot that he arranges (iods beyond Tartarus, as the words indicate; but that Tartarus itself is on all sides comprehended by them.

Farther still, we may survey the analogy which Earth has to the intellectual Earth. For as the latter comprehends and t;i\es subsistence to perfective, guar dian, and Titannic orders of (iods, of which the Orphic theolo^ists are lull, so likewise the former possesses various powers. And as a nurse indeed, she imitates the jM-rlcclive order, according to which the Athenians also are accustomed to call her xouior^oyoi-, or I he mmi'islicr of i/untlt, and avr<r*o«'6«, or scattering gifts, as producing and nourishing plants and animals. But as a i;uard she? imitates the, guardian, and as coni;lobed about the pole uhich is c.i'tcndtil (rfra.u.'vrj through the universe, the I'llannic order. Sini'e however, the intellectual Earth, prior to other divinities generated Aigle and the Hesperian l^rithya, thus also our Earth is the fabricator of day and night. And the analogy of the latter to the former is evident.1 And thus much concerning these particulars.

1 For Aigle siguities splcudor, which is analogous to <!ay, and Hesperus is the eveuiiig.

LOOK iv.l TIM.EUS OF PLATO. 2y3

If also you are willing after another manner to understand that she is the first and most ancient of the (iods, as deriving her subsistence from the first and most ancient causes, this reason also will ho attended with probability, since first causes proceed by their energies to the. utmost extent of things : and besides tliis, the last of things frequently preserve the analogy of such as are first, as possess ing their order from tliem alone. Hence, every way the assertion of I'lato is true, whether you are willing to look to the bulk of Earth, or to the powers which she contains. But it is requisite to think, that the word machinated, bears witness to the threat intellectual power, employed in the fabrication of the Earth. For we shall find, that as neither the Sun by itself, is able to make night and day, nor the Earth alone ; (for the privation of light is one tiling, and ni^ht another) the production of both, through the Sun and the Earth, is the work of demiurgic machination. For the order of the earth in the middle, the dance of the sun, and | the circulation of the sphere of the fixed stars about it, produce about the Earth, j nights and days. Farther still, the position of the Earth in the centre, makes the mutation of nights and days to be analogous, which would not Inthe ease, if ; some one depriving the Earth of its situation in the middle, should establish it v else\\ here. These things therefore, ami many more than these, may l>e collected through the word machination.

"But with respect to the measured motions of these divinities, their conciirsions 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 obumbrate each oilier, and at what times, and in what manner they become con cealed, and again emerging to our view, cause terror, and exhibit tokens of future events, to such as are able to discover their signification,-— of all this to attempt an explanation, without inspecting the imitations of these divinities, would be a vain labour."

["Hut of this enough, and let what has been said be the end of our discourse, concerning the visible and generated Gods.''1]

The thins now proposed by Plato, is not to introduce a theory derived from astronomy, nor the arguments which are badly employed by sonic concerning

1 Tlie words within the brackets are omitted in the text of Proclu*, but ought to b« inserted in it.

hypotheses, ami astrological observations, in which they do not speak conform ably to Plato ; because the philosopher at present avoids the discussion of these particulars. For a great work still remains to be accomplished, and it i> not projK-r to dwell on these things. For astronomy is one thing, and physiology another, as Aristotle also determines in the second book of his 1'hvsies. 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 alxicns, ' the armillary sphere,1 the paradigm,1 and the astrolabe,4 and thus U-take ourselves to the theory of wholes. Observation likewise is necessary, which instruments atlbrd to those who are conversant with these things. For these reasons therefore, the philoso pher avoids the discussion of these particulars.

\\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 if you are willing, let us in the first place, niathemati- . cally and then philosophically consider the measured motions or dunces of these di vine bodies. By these tin re fore, we must understand their orderly and harmonious circulations; for I he sake of which I'lato inserted the discussion of the Earth. For he does not .say that the Karth being conglolx-d dances, but that the stars dance about the earth. For they dance being moved with one concordant motion about the same tiling. But by their i-onettrnions we must understand their co-arrangements according to length, when they difli-r according to breadth or depth, I mean their joint risings ami settings. And " the revolutions and dd-cancin^ notions of their circles," signify their direct and retrograde motions. For in their . direct motions, they proceed to their apocatastases ; but in their retrograde mo- I tions, they circulate among themselves. But he now calls the spheres circles, I according to which the stars are moved, and not the epicycles. For he no where ' makes mention of these, as neither does he mention the eccentrics of the circles. For it would be ridiculous to make certain little orbs, moved in each sphere with a motion contrary to it, or to admit that they are parts of a sphere comprehend-

A mathematical table, in which (he aticieuts described hues and figures.

1 In the original, in rr/i tpi*urr;s o^utpat, i. c. in a sphere surrounded trith ringi, which therefore u evidently v»hat the moderns call tluarmillary ipktre.

By the paradigm, I suppose IWIus iueau» an astronomical globe, or as it is now called, the celestial globe.

4 The astrolabe is a mathematical instrument, representing nearly the whole of the celestial doctrine in a plane, whence aho it n callid a ylaniipherc.

in£ indeed the centre, hut not moved al»ont it. For this would subvert the com mon axioin of physics, (hut r\ery simple motion is cither about the middle of the universe, or from the middle, or to the middle. Hut this hypothesis off-reentries, 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 dissimilar, and without sym pathy with each other, through the dissimilitude of their compositions.

It is necessary however to consider whether those things thus subsist. For n<:ain, we must i;ive our opinion on this subject, which requires much discussion. For Plato moves the stars in different ways, not at all requiring contrivances of this kind, as unworthy of a di\ine essence. Hence [according to him] it is ne cessary to suspend this variety from the motion of their informing souls, their bodies bciiii; moved swifter or slower conformably to the will of these, and not us the multitude think through imbecility. This inequality and diversity of motion also, is effected in orderly periods of time, the stars themselves beini; moved about their centres, and proceeding variously through their proper spheres ; in order that heinsj media between bodies that are inerratic, and those that are moved in a riijit line, they may have a mixed motion, bein^ born" alont; according to altitude and depth, and \\ilh a direct and retrograde motion, and this in orderly periods ot time. For he says that, " the stars proceeding with an admitting mntion tlnnn^h the heavens, have revolutions" But if they proceed through the heavens, it is evi dent that all of them are moved through their spheres according to the depth of them. For bodies which proceed through a certain tiling, do not abide in the. same place, but pass from one part of that through which they 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 Republic, he makes the one axis of them to l»e the distaff, but the poles of the eiijht 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 Jived stars. After wards, in that dialogue, he says that the Fates preside, over these circles, ami 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 circles 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, but others, dissimilarly, in the same manner as the sphere*. The difference therefore

290 PROCLUS ON THE [BOOK i».

of the planetary spheres, antl the sphere of the fixed stare, 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 we have mentioned, with reference to the one circulation [of the inerratic sphere.] Conformably to this also, the fixed .stars are alone moved about their centres; but the phmets are both moved about their centres, and proceed through the depth of the spheres in which ttach is placed, variously revolving upward anil downward, and with a retrograde motion. Each of these likewise, and the poles of these, are moved in another circle about the zodiac ;' but the spheres in which they exisi, are all of them moved similarly to the inerratic sphere ; vi/. they are moved about One pole which is common to all of them. The sphere of the fixed stars also, is by itself moved with one motion; but the planetary sphere, with a twofold motion, one In ing the motion of itsrlf, and which is oblique, but the other being a revolution in conjunction with the inerratic sphere. N\ itli respect to the stars how ever, those that are fixed, revolve aboni their own ceiitics, and have likewise an ! advancing motion, in conjunction with their sphere. But the planets revolve in / conjunction with the inerratic sphere, and each is moved together with its sphere to the east, and revolves by itself according to breadth and depth, and about its proper centre. For it is necessary that each l>eing spherical, should be moved with this motion, imitating its proper wholeness ; ju>t as the fixed stars are co-ar ranged with the inerratic sphere. To which may be added, that proceeding through the heavens, they have also as I'luto says, all-various revolutions.

These things therefore, being true, as we have In-fore demonstrated, the hypo theses of epicycles, or eccentrics are not vain, but they analy/e various into simple motions, in order that we may easily apprehend the apocalastases of various motions, which are not of themselves easily understood, but are only to be com prehended from the lixed stars. Hence it is an exi client contrivance to discover what simple, produce various motions, and through ihein to investigate the mea sures of such as are various. Just as if 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 in 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 then-fore, the atten tion of those is directed, who employ evolvents, epicycles, and eccentrics, through simple motions, from which they discover a various motion. These things

1 For wipi \v*w litre, it ii necessary to read wrpt Xtfoi/.

however, deserve to l>e [more fully] considered, and on this account the lo\ers of speculation should excite themselves to the more accurate apprehension of them.

But by their conjunctions, their synods must he understood, and the configura tions' which they make with each other ; whether tri^onically, or tctrajronically, or hexagonically, or diametrically. For Plato alone assuming their connjiinction and station in a direct line, comprehends in these as in the extremes, all the re maining figures. But their obumbrations are situations according to which thr y darken us and other things. For the body which is arranged after another body, becomes situated in the front of that which is posterior t<» it. And the stars are the causes of darkness to us when they run under each other. By " their becom ing concealed1 ako, and a^fiin emerging to our i-icn; at stated times" we must umh'rstand their orcultations under the sun, and their evolutions into light, both which » are said by those who are skilful in thoe things, to be eflcctUe and significant of \ certain great events. To speak therefore of all these particulars, &•////<»/// imitations through tliesiglit, i. e. without organic assistance, would be a vain lnhour.

After tiie mathematical theory however, let us survey what is said by Plato, philosophically. The dances therefore of souls, are their being inspired with \ Bacchic mania, and their periods about the intelligible ; and also their intellectual I apocataslases. For as Socrates says in the Pha-drus, following their more divine leader, they also are harmoniously mo\ed. But their eonciin>ionx are their intel lectual perceptions of each other. For all things there are splendid, they sec each other, and one soul is not ignorant of the concerns of another. Farther still, they adapt the forms of themselves, as vestiges and types, to intelligible^ which are their paradigms. But the resolutions and advancing motions of their circles, are the conversions from themselves to intellect, and from intellect again to them selves. For both these are e flee ted by them perpetually, and from themselves they know intellect, and from intellect themselves. Their conjunctions also, and diametrical slatiniix, are the unions of each other with the intelligible, according to \ which they are mutually conjoined ; and also their progressions. For when they conjoin the one of themselves to the one of intellect, there is a synod or conjunction of both. 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 Ia-.ir.nl nf x/>r)/iari<r/jovt in this place, it is nrccMary to reacl o^^ariff/iiM. * For >.-<iraXr;vfi« hrrr, it is requisite to read rararaXm^eif.

298 PROCLUS ON THE [BOOK n.

the obumbrationt of each other, and of us t are the media which are between divine souls and us. For all of them are not immediately united to all, but some are united to others through more or fewer media. And their concealments and evolu tions into light, at stated times, are their apocatastases, and thej>eg_ innings of period*. For according to these especially, they cans*- revolutions and mutations in the world, introducing copious corruptions, ami mighty changes, as Plato says in the Republic. To assert therefore, all these particulars, without viewing the imitations of these things which are surveyed about the heavens, would be a vain labour. For it is necessary to recur from the phenomena to the reminiscence of imisible natures. For as from these instruments and shadows, 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 hovii-ver, Plato says, that the figures and motions of the heavenly bodies cause terror, and t.ihibit tukcii.t of future cvtitts, to such as are able to discover their tigni/icution, it is requisite to observe, that they not only signify future events, but^ also are tokens of past events. Hence also he makes mention of energies which are in themselves precedaneously significant. But Theophrastiis says, that in his time,1 the theory of the Chaldeans, about these tilings, was most admirable, as it predicted both other particulars, ami the life and death of each individual, and not common events only, such as stormy and fair weather. For he adds, that ac cording to them, the planet Mercury, when it is seen in winter, signifies cold,1 but . when in sumnr-r, excessive heat. In his treatise On Signs therefore, he says that they i predicted all things, both such as are particular, and such as are common, from the ; celestial bodies. l>et us however here finish the discussion of the nature of the visi- ) ble and generated Gods, as what we have said concerning it is sufficient. For the work of science consists in this,1 to adapt an appropriate measure to words, and to give them as much ex tent as may contribute to the proposed theory. This also, Plato docs, in w hat is here said. For in the words before us, he finishes his discussion of the celestial bodies, and starry animals, for the sake of which he likewise assumed what he says about the earth ; l>ecause 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 Gods, whom we call starry, and in short celestial, is brought by him to an end. He calls them

1 Ft>r y»'X»7 her*, it it necessary to read ^v^pa.

1 Instead of tv «u TOVTOV, it is requisite to read if <ca< rovry.

however visible, because they are mundane, and have 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 thin^ which they are ; but there is something which is generated indeed, yet is at the same time invisible. But that the discussion of the earth was 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 succcxsi-cc to these," ' through which I think, he clearly shows, that his design was to speak about the celestial Gods, and the genera 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 drcmons, 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 has 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 Demiurgus, that it is di/licult to discover him, and impossible to speak of him to all men, this he now says of the sublunary Gods, that to know and to speak 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 care. 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

1 In the original, cai ra rovrou *£*£•»«. The se word* however, ire not to be found in the tell of Plato, but form a remarkable addition to it. For the naturti tuctntite to the itars, are evidently their satellites, which have more than once been mentioned by Proclui.

From what it here said by Pro* 1m, it appears that the fixed Mara, as well at the planet*, have satellites, and tbat the star* which sometimes art risible, and at other times disappear, are of this de scription.

300 PHOCLUS ON THE [OOOK iv.

thus Aristotle afterwards, alone placed immoveable causes over tlie celestial cir culations, .whether ei<;ht in number, or more; !mt left these elements inanimate.

In order therefore, that we mi^ht not he affected in the same manner as they vrere, he antecedently celebrates and proclaims the generation of the .sublunary Gods to l>e divine and intellectual, recpnrin:; no such mode of indication in KiM'nkini; of tlie celestial Gods. Perhaps aKo it may be said, that souls more swiftly foriret things nearer to themselves, but have a greater remembrance of sujM'rior principles. For they in a greater decree operate upon them through transcendency of power, and appear through energy to be present \\ith them. The same tiling al>o happens with respect to our >iuht. For though wrdo not sec many things that are situated on tlie earth, jet at the same time \\e appear to see the inerratic sphere, and the stars themselves, hecau>e thej illuminate our si-^ht with their liuht. The e\e of the soul therefore, becomes m a jjivati-r decree oblivious of and blind to more proximate than to higher and more divine principles. Tims, all religions and seels acknowledge that there is a tir>t principle of things, and all men invoke God as their helper; but all do not believe that there are God> pos terior to this principle, and that a providential energy proceeds from them into the uni\er>e. For the one i> seen by them in a clearer manner than multitude. Others aijain, belie\e indeed that then: are Gods but after the Gods, admitting the da-moniacal jjemis, they are ignorant of the heroic order. And in short, this is the ^rcatc.-t work of science, Mibtilly to distinguish the media and the progres sions of beiii£<. If therefore, we rightly as>ert tin >e things, I'lato, \\hen speaking of the eelolial Gods, very [)roperly indicates nothing of the dithculty of the sub ject; but intending to speak of the sublunary Gods, sajs that it surpasses our ability. For the discussion of these is more dillicult, because we cannot collect anv thini; about them from apparent objects, but it alone requires a divinely-in spired energy, and intellectual projection. And thus much concerning this doubt.

Attain however, some one may doubt, on what account Plato calls the sublu nary Gods da-mons. For some have been impelled by this, to place Gods in the heavens, but to assign the superintendence of the sublunary region to da-mons. That lie conceived however, that these also are Gods, may IK' easily assumed from what he adds, " I.tt the generation tlurcfure, <>J these Guds, be admit Ud to be as fvllou-i." For in short he does not appear to ha\e spoken particularly about those powers that are properly denominated da-mons, as not having the physical prin ciples of them from sense, from which it i» necessary that physical discussions should originate. Hence also, he mentions the name of da-mons ; in one place, where he calls our rational soul the damon of the animal; but in another, as

•UI..K iv.J TJM^EUS OF PLATO. 301

here, where he calls (lie Gods who produce generation, daemons. Why there fore, you may say ; for this doubt must bo first dissolved ; does lie not make mention of da>i. ons, who are such essentially? Is it heranse this was exhibited on the p receding day by 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? Hence, he omits to mention these things, as I HMD" evident. From what 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 omils the animation of the whole of the inerratic circle, as one, and of the stars comprehended by it, and likewise, 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.

He-turning therefore, to the before-mentioned enquiry, let us assign the reason why, in what is here said, Plato denominates these generation-producing Gods, daemons. Theodorns then, considering these things after another manner, savs that they are called daemons as subsisting in habitude, but Gods, as tain;: with out habitude ; arranging them in the sublunary parts of the whole world, and asserting that some of them animate the universe differently from others. But our preceptor Syrianus, in the first place thinks it proper, that they should be considered as davmons, with reference to the celestial Gods. For they are sus pended from these, and together with these, providentially attend in their proper allotments. And this arrangement is peculiarly Platonic. For in the Banquet, Plato denominates Ix>ve a du'iuon, as the attendant of Venus, and as proceeding from the truly-existing God Poms; though in the Pir.rdrus, he admits Love to be a God, 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 daemons, but in the sublunary region Gods. Jn the former however the genus is indeed divine,1 though daemons also are generated according to it ;' but in the latter the whole multitude are daemons. For there indeed, the divine peculiarity, but here the diemoniacal predominates ; to which some alone looking, have divided the divine and the demoniacal, ac cording to the heavens and generation. They ought however, to have arranged iiolh in both; but in the former indeed the divine nature, and in tin; latter the

1 It is necessary here lo »uj>|>ly (lie word Ottoi:

BOOK

demoniacal predominates; though ' in the latter there is also the divine peculi arity. For if the whole \forld i* 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 \vorld is allotted adivine nature. And if this be the ca.se, appropriate orders of Gods preside over its different parts. For if the heavens* through souls and intellects as media, participate of oncsoul, andone intellect, what ought we to think of these sublunary elements? How 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 ?

Farther slill, it would also be absurd that the telestic art (or the art pertainiri"- to mystic oremonies) should establish on the earth places fitted for oracles, and statues of the Gods, arid through certain symbols should cause things generated from a partial and corruptible matter, to become adapted to the participation of deity, lobe moved by him, and to predict future events ; but that the Demiurnis of wholes should not place over the whole elements which are the incorruptible plenitudes of the world, divine souls, intellects, and Gods. For whether Mas he unwilling? But how could he be unwilling, since he wished to make all things similar to himself? Was he then unable ? But what could hinder him? For we see that this is possible from telestic works. But if he was both willing 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 ditmons is every where an attendant on the Gods, there are also da-mons who are the fabri cators of generation ; some of 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 demons extends as far as to the most extreme division.

Having therefore solved the problem pertaining to the essence, let us in the next place consider the order of the sublunary Gods. For let them IK.- Gods, and let them be called daemons through the above-mentioned cause, but where must we arrange them? Must it l>e as we have before said, under the moon, or prior to the celestial ' Gods? For this may appear to be proper for these two reasons; one. indeed, because Plato indicates that he ascends to a greater order, by saying that it exceeds our ability to speak concerning them, having already spoken concern-

1 cairoi is erroneously omitted in the un.'in.il.

Mf the Lea? eos require niedia in order to the participation of oue soul and one intellect, the sub lunary elements require these in a much greater degree, on account of their inftriority to the heavens. ' The word <.^pavtu» is omiUtd in the original.

ing the celestial Gods ; but the other, because he follows in what he says, those •who have delivered to us Theogonies. For they prior to the world and the Demiurgus, delivered these generations of Gods proceeding from Heaven and Earth. In answer to this c|uery however, we must say, that he produces them after the celestial Gods, and through this from Heaven and Earth. For on this account lie 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 the rest, as being produced by him within the universe. AVhy 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 phenomena, as he had of ihe 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 l>cingsi, concerning whom natural effects afford us no stable belief. Hence Plato says, as a physiologist, that it surpasses his ability to speak of these.

If however, he says that he follows those who are divinely inspired, but they speaking concerning the mipercelestial Gods, he adopts a similar theogonv, though discoursing of the sul>-celestial divinities, we must not consider this as wonderful. For he knew that 'all the orders of the Gods proceed as far as to th« last of things, from the arrangement which is the principle of their progression, every where generating series from themselves analogous to the sujwrior deities from which they proceed. Hence, though the orders of these Gods which are celebrated by theologists, are above the world, yet they subsist also in the sensi ble universe. And as this \isible hea>cn is allied to that which is supermundane, so likewise our earth is allied to the earth which is there, and the orders subsisting from the one to the orders proceeding from the other. From these thing* too, this also may be assumed, that according to Plato as well as according to other thcologists, first natures as they proceed, produce things subordinate in conjunc tion with the causes of themselves. For these sublunary Gods proceeding from the Pemiurgus, are also said tol>e generated from Heaven and Earth that first pro ceed from him. TheDemiurgus the reforc says to all of them that they ought to fabri cate mortal natures, imitating his1 power about their 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 by the junior Gods is mortal, since some of these

i It ii obviously necessary hcrr, for ravrwr to rtad «avro*.

304 1'KOCLUS ON THE [BOOK iv.

proceed from other junior Gods ; but the contrary alone is true, that every thing mortal is generated by these divinities. And again it follows from this, that the junior Gods produce some things according to the immoveahle, but others accord ing to the moveable liyparxe."* of themsel\es. F«»r they would not he the causes of immortals, if they produced all things according to mo\eahh> hyp,ir.\es ; if it betrue that every thing which subsists from a inoveable cause, is essentially mu table.

From this conception also, we. may solve the doubt if there are irrational daemons, as theurgists say there are, whence they subsist f For if from the junior Gods, it may be asked, liow they are immortal ; since these Gods are tinf;tther.s of mortal natures? But if from the Demiurgus, how anthey irrational ? For he is father in conjunction with intellect. The solution therefore of the inquiry is this, that they derive their subsistence from the junior Gods, and yet are not on this account mortal, since some of the junior (jlods generate others. And perhaps these Gods are on thi"-. account called da-inons, in order that we may know that daemons truly so denominated, are constituted by them. I5ut irrational da-mons also proceed from the one Demiurgus. For he, as Tima-ussays, is the cause of all immortal natures. If l.owc\er the one Demiurgus imparts intellect to all things, there is likewise in these da-mons, a certain ultimate vestige ot the intellectual pe culiarity, so far a.s they energi/e with facility according to imagination : lor this is the last resounding echo,1 as it were, ol intellect. Hence, the phantasy is said [by Aristotle] to IK- a passive intellect, and others not badly, assert the same thing of it. So that among da-mons, properly so called, those that are irrational are half mortal. Plato however, has previously disseminated for us the principles by \\hiehwemay solve the enquiry concerning the last genera of da-mons. For if there is a certain da-moniacal genus, which employs reason, it is evident that we must refer this to the one Demiurgus, whether as produced [immediately] by him, or through certain intermediate (Jods, who were generated by him ; the celestial Gods Ijcing the sources of celestial, but the subcelestial, of subcelestial da-mons. For of the subcelestial gods, some are the fathers of others, as I'lato teaches us, conformably to the theogonies. Hence, it is not at all wonderful that these (Jods should generate daemons co-ordinate with 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 daemons. Hence, it is necessary that the speculation concerning daemons, should possess the whole of its arrangement'

IiibUad of idXi)»' (\>ty ft: rovrav TI\V ttanuv hfrt, wLich ij evideutly erroneous, ! read ?<» (A?;i f^iy ci' Touruf TI]V }iara jv.

HOOK iv.] TiM/l'US OF PLATO. 305

from those considerations, conformably to Platonic doctrines. For from what 1'jato has said concerning the genesiurgic Gods, it becomes evident \vh;»i his answer would l»e, if he were asked concerning the generation of demons truly so called. For in short, he who knows the genus of daemons which subsist accord ing to hahitude, will by a much greater priority know demons that subsist ac cording to hyparxis, and which give completion to this universe. How also, is it possible that IK? should not grant, there is a genus of daemons according to habitude, who says that our soul is allotted the order of a daemon, with reference to the mortal animal, by the powers that fabricated mortal natures? It is neces sary therefore, that there should be the essential demoniacal life prior lo that •which subsists according to habitude, and that those who grant the latter, should also admit the existence of the former. Plato however, who [verbally] constitutes the rulers of the universe, is also of opinion, that the perpetual 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 (iods, though they should speak without probable arguments and necessary demonstrations."

We may collect from this, that he who simply believes in things which seern diffi cult to be known, and which are 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 d'ods. But that which antecedently comprehends all things, is likewise able to fill other things with the knowledge of itself. Hence, TirnaMis here sends us to theologists, and to the generation of the Cods celebrated by them, \\lio 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 t lie Gods, as preserving the J<>rm of their presiding deity according lo the present life. ' For Apolloniacal souls, in consequence of choosing a prophetic or telestic life, are called the children and progeny of Apollo; children indeed, so far as they are

1 For a most ample and beautiful account of these heroic souls \>y Proclus, see the Additional notes lo my translation of the Crni\!n« of i'Uto.

300 PROCLUS ON THE [DOOK i*.

souls pertain ng to this God, and adapted to this series; but progeny because tliey demonstrate their present life to be conformable to these characteristic* of the God. All souls therefore, are the children of the Gods; hut all do not know (heir presiding God. Such however, as have this knowledge and choose a similar life, are called the children and progeny1 of the Gods. Hence Plato adds, " as thei/ say ;n for they unfold the order from \vhich they came. Thus the Sibyl * as soon as she was born, tittered oracles ; and Hercules appeared at his birth with demiurgic symbols. But souls of this kind convert themselves to their progenitors, ami are filled from them \\ith deitic knowledge. Their knowledge however is enthusiastic, l>eing conjoined to deity through divine light, and exempt from all other knowledge, both that which is probable, and that \\hieh is demon strative. For the former is 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.

" But as they declare that their narrations arc about a flairs, to wliicli they are naturally allied, it is proper that complying with the law we should assent to their tradition. Jx-t therefore, the generation of these Gods according to them, be admitted, and said by us to be this."

From these v. ords, he who considers them accurately may assume many things, such as that divinelyinspired knowledge 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 be inferred that the divine law defines the orders of the Gods which the divinelyinspired conceptions of the ancients unfold, according to which also souls ener gizing, though not enthusiastically, are persuaded by those that enthusiastically energi/e. Complying with this law, Tima-us in the beginning of this 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 Eyyo»-oi is oniitlcd in the original.

1 This is doubtless the Sibjl of uhoru 1'rotlui also observes (in these Commentaries, p. 325.)" that proceeding into lij;ht, she knew her o\vn order, arid manifested that she came from the Gods, sa>ing, I am the medium between Gods and men." *tft yap ret ii/5i/XAa irpoi\0ovaa cit $ut, «rui rtjv ra^y cavnyt, iot wi it. Otvv >j«i Jti'jjXwuK, ci/u b' cyw /Jtfftj rt Qfuv tifovaa fitOT] rt avflpviuv.

BOOK iv.] TIMJEUS OF PLATO. 307

adorned and distributed in order, according to the first and intellectual principle* ; and Chat all of thorn are everywhere according to the analogous. Likewise that the order of tilings precedes our conceptions. And such like dogmas indeed may be assumed from the words before us. liut it is Pythagoric to follow the Orphic genealogies. For the science concerning the Gods proceeded from the Orphic tradition through Pythagoras, to the Greek*, as Pythagoras himself says in THF. SACRED DISCOURSK.

BOOK V.

THE theory of the sublunar}' is immediately connected with that of the celestial Gods ; and in consequence of being suspended from it, possesses the perfect and Mie scientific. For the generation-producing choir of God.s, follows the Gods in the heavens, and in imitation of the celestial circle, convolves also the circle in generation. For secondary follow the natures prior to them, according to an in divisible and united progression. Because 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 di>tributed ; 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 sublunary deities, who govern1 generation in an umVgotten, and nature in a supernatural manner, to which the demiurgic intellect now gives subsistence; the dominion of the Gods extending Kiipernally from the heavens as far as to the last of things. Of these sublunary deities however, of whom it is proposed by us to sj>eak, it is necessary to observe in the first place, that all of them preserve the generative and perfective energy of their generating cause, and also his demiurgic and stable productive power. They likewise receive measures, boundaries, and order from their father. And such things as he governs extmptly and totally, they being divided accord-

1 For twtwoptvovrvr, it is necessary to read txirpoftvotrur.

BOOK v.] TINLEUS OF PLATO.

ins: to allotments, fabricate, generate, and perfect. Some of them also are proxi mate to the celestial Gods; Imt others proceed to a greater distance from them. Hence, some preserve the idea of these. Gods, so far as it can be preserved in the sublunary order; but others are established according to their appropriate power- For of every order, the summit is analogous to the order prior to it. Thus the summit of inielligibles is unity; of intellectuals is intelligible; of the supermun dane order, is intellectual ; 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 bring 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 presubbists analogous to the good.

Conformably to these causes which are thus analogous to the ineffable principle of things, and which with reference to it are called monads, the sublunary Gods 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 his connective, others his prolific, others his motive, others his 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 Gods. All of them however are intellectual according to essence, but mundane according to allotment. They are also per fective and powerful, governing generation in an unbegotten manner, beings de prived of intellect, intellectually, and inanimate natures, vitally. For they adorn all things according to their own essence, and not according to the iml>ecility of the recipients. But Plato is evidently of opinion that these Gods use certain other bodies more simple and perpetual than these elements by saying, that they appear when they please, and become visible to us. That he likewise gives them souls is manifest, from his saying that every mundane God is conjoined to bodies through soul. For lie then first called the world itself a God, when he had esta blished a soul in it. And again, that he suspends intellects from them, through which their souls are intellectual and are immediately converted to the Dcmiurgus, is evident from the speech of the Demiurgus to them.

If likewise it is requisite that the whole world should be perfect, it is necessary that together with the divine genera we should conceive that the da-moniacal

' In what immediately follows tirro, the tent is so corrupt as to I* unintelligible. * Here alto in ibc two line* that immediately follow, the text is so corrupt as to be incapable of emendation.

order was generated prior to our souls, (which Plato shortly after constitutes,) and which receives a triple division, vi/. into angels, daemons proj>erly so called, and heroes. For the whole of tins order tills up the middle space between Gods ami men; because there is an all-perfect separation or interval between our con cerns, and those of the Cods. I -'or the latter are eternal, but the former are frail and mortal. And the former indeed are satisfied with the enjoyment of intellect in energy partially ; but the latter ascend into total intellects themselves. On this account, there is a triad which conjoins our concerns with the Cods, and which proceeds analogous to the time principal causes of things; though Plato is accustomed to call the whole of this triad da-moniacal. For the angelic i.s an .logons to being, or the intelligible, which is fii.st unfolded into light from the ineffable and occult fountain of beings. Hence also, it unfolds the Cods them selves, and announces that which is occult in their essence. JJut the demoniacal is analogous to infinite life. On which account it proceeds every where, accord ing to many orders, and is of a multiform nature. And the heroic is analogous to intellect and conversion. Hence also, it is the inspeetive guardian of purifica tion, and is the supplier of a magnificent and elevated ' life. Farther still, the aiiii'elie indeed proceeds according to the intellectual life of the Demiurgus. Hence it also is essentially intellectual, and interprets and transmits a divine in tellect to secondary natures. J5nt the demoniacal proceeds according to the demiurgic providence of wholes, governs nature, and rightly gi\es completion to the order of the whole world. And the heroic again, proceeds according to the ronvertive providence of all these. Hence, this genus likewise, is elevated, raises souls on high, and is the cause of a grand and vigorous energy.

Such therefore, bring the nature of these triple genera, they are sus|>ciulcd from the Cods; some indeed from (lie celestial Gods, but others from the divinities «ho are the insjM-ctive guardians of generation. And about every Cod their is an appropriate number of angels, heroes, and da-mous. For every God in the leader of a multitude which receives his characteristic form. Hence of the celestial Cods, the angels, da-mons, and heroes are celestial; but of the fabricators of ge neration, they have a generation-producing characteristic. Of the elevating Gods, they have an elevating property; but of the demiurgic, a demiurgic ; of the \i\ifie, a vivific property; and so of the rest. And again, among the elevating Gods, of those that are of a Saturnian characterise, the angels, daemons, and heroes are Saturnian; but of those that are Solar, they are Solar. Among the vivitic Gods likewise, of those that are Lunar, the mini>trant powers are Lunar; but of

BOOK v.] TINLTA'S OF PLATO. 311

the Aphrodisiacal or those that have the characteristic of Venus, they are Aphro disiacal. For they hear the names of the Gods from whom they are suspended, as beinu in connected continuity with them, and receiving one and the same idea with an appropriate subjection. IS'or is this wonderful, since partial souls also, when they know their patron and leading Gods, call themselves l>y their names. Or whence were the Esculapiuses, the Bacchuses, and the Dioscuri denominated [whoheingmenof an heroic character, took the names of the deities from whom they descended?'] As therefore of the celestial, so likewise of the Gods who are the fabricators of generation, it is necessary to survey about each of them, a co-ordi nate angelical, demoniacal, ami heroical multitude; and to admit that the number suspended from them retains the appellation of its producing monad. Hence there' is a celestial God, 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 Gods. For there is likewise a Jovian, a Junonian, and a Saturnian multitude, which is called by the same appellation of life. ]\or 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 Gods and dannons who are the fabricators of generation, in order that we may survey the discussion about da-mons conjoined at the same time with that of the Gods. For Plato comprehends both these genera through the same names; and it seems that through this cause, he calls the same powers da-mons and Gods, in order that we may umler>tand that the demoniacal genus is at the same time co-suspended from these Gods, and may adapt names to them as to Gods. He likewise docs 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 God, 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 Gods to sublunary natures. And in this the sublunary, are more redundant than the celestial Gods. We must also survey every [rational] dumion, as more excellent than our souls, and as having an intcl-

1 Some of the moiirrm, from being profoundly ignorant of this circumstance, have stupidly supposed that the Gods of the ancients were nothing more than dead oicn deified ; taking for their guide* oo this important subject, mere historians, philologists, and rhetorician), instead of philosophers.

1 For tin rijt, it is necessary to read ciri yi>i.

1 For aTonurncTufffwt, it is requisite to read

.112 PROCLUS ON THE [BOOK Y.

lectual soul, and an ethereal vehicle ; since a certain thing of this kind, is, as Plato says, suspended from the human soul. " The Demiurgus therefore, says i he, caused the soul to ascend into its veliicle." For it is necessary th:ii every .soul prior to mortal bodies, sliould use certain perpetual easily-moved, and orbi cular bodie**, as possessing essentially a motive power, lint we have In-fore spoken concerning irrational daemons, and shown what Gods ought to IK- conceived to Inthe makers of them ; since w ith respect to du'inons that use rational souls, it is evident that the Demiurgus must be considered as the cause of these. Nor does Plato at one time call the genesiurgic divinities Gods, but at a no! her daemons; as if the celestial powers, though they sliould happen to l»e difiuons, ou^ht to be called Gods, but the sublunary, though they should IK- Gods, ought to Ixdeno minated da-mons ; but he does this1, in order that he may make the discussion common, both to the genesiurgic Gods, and to the dieuums that an' proximately suspended from 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. For uf the ancients, some referred what is said about them lo fables, others to the fathers of cities, others to guardian powers, others to ethi cal explanations, and others to souls. These however, are sufficiently confuted by the divine lamblichus, who demonstrates that they \\.uult r from tin: meaning of Plato, and from the truth of things. After this manner then lore, we must say, that Ti miiMis Ix-ing a Pythagorean, follows the Pythagorean principles. 13ut these are the Orphic traditions. For what Orpheus delivered mystically through arcane narrations, this Pythagoras learned, being initiated by Aglaopheiuus1 in the mystic wisdom which Orpheus derived from his mother Calliope. i'nr (/use tilings ltyth(i«uras xin/.i in The .Sif/r/v*/ Discourse. What then are the Orphic traditions, since we anof opinion that the doctrine of TimauiH about the Gods should be referred to these? They are as follow: Orpheus delivered the kingdoms of the Gods who preside over wholes, according to a perfect number, vi/. Plianes, Night, Heaven, Saturn, Jupiter, liacclms. For Phanes is the first that bears a sceptre, and the first kiiiij is the celebrated KrieapuMis. IJut the second is Night, who receives the .sceptre from her father [Phanes]. The third is Heaven, who receives it from Night The fourth is Saturn, who, as they say offered violence to his father. The fifth is Jupiter, who subdued his lather. A ml alter him, (he sixth is Dacchus. All these kinus therefore, beginning supernally from the intelligible and intellectual Gods, proceed through the middle orders, and into the world,

• Instead of <iy\a(/fia/jy hcrr, it i> uctc>i:iry to read A'/\u<'fnpi>v.

HOOK v.] TIM/KUS OF PLATO. 313

(hat they may adorn mundane affairs. For Phanes is not only in intelligibles, but also in intellectuals, in the demiurgic, and in the supermundane order; and in a similar manner, Heaven and ISight. For the peculiarities of them proceed through all the middle orders. And with res|>ect to the mighty Saturn, is he not arranged prior to Jupiter, and does he not after the Jovian kingdom, divide the Bacchic fabrication in conjunction with the other Titans? And this indeed, he elli'ct.s in 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 in a similar manner Jupiter and Jlacclius. Tlia>c lliings therefore arc clearly asserted by tfic ancients.

If however, we are right in these assertions, these divinities 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 fust and principal causes of thnr kingdoms. For from thence, and according to them, their genera tion is derived. It is requisite therefore, that we also should look to these. Some then-fore say that Plato omits to investigate the (jods who are analogous to the two kin^s in the heavens, I mean I'haties and Aiuht. For it is necessary to place them in a superior order, and not amoiiLT the mundane (iods; because prior to the world, they are the leaders of the intellectual (iods, being eternally established in the adytum, as Orpheus says of Plianes, iclio /"/ the word adytum signifies their ccculi and immanifcst t>rd<r. \\ hether therefore we refer the circulation of same and different [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, In the same analogy, we shall not err. [For the sun indeed through his light preserves a similitude to IMianes, but the moon to Night. Jupiter, or the Demiurgus, in the intellectual, is analogous to Phanes in the intelligible order. And the vi\ ilic crater Juno is analogous to Night, who produces all life in conjunction witli Phanes from unapparent 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 Demiurgus himself as analogous to Plianes; 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-

' The greater part of what is here contained within (he brackets \» in so mutilated a state in the original, as to )>«• illegible. The sense however, I have endeavoured as much as possible to restore in the translation.

314 PROCLL'S ON THK rBOOK T.

uly from (ho fatlier Phanes. After these however, we must consider the remaining as analogous to the intellectual kingdoms.

Jf likewise, it xhonld IH- asked why Plato iloen not mention the kingdom* of Phanes and Night, to whom we have said Jupiter and Juno are analogous ? It may lie readily answered, that the tradition nf Orpheus contains these; on which account IMato celebrates the kingdom o!' 1 leaven and Karlh an the first, the (ireekx being more accustomed to this than to the Orphic traditions; as he himself say* in the CratyliiH, where Inparticularly mentions thr thcogony o! Ilesiod, ami recurs as far as to thin kingdom, according to that poel. lleginning therefore, from this theogony as more known, and assuming Heaven and Karth as the first kingdoms above tinworld, he produces the \isiUe Heaven and Karlh analogous to those in tinintellectual order, and celebrates the latter ;LS the most ancient of the Gods within the former. From these also, he lupins the theonony of the sublunary tiods. 'I'he.se things hoxveu-r, if divinity plraso, \\ill !>«• manifest from what follows. At prestnt we .shall only add, that it is requisite to survey all these names divinely or demoniacally, and according to the allotments of these divi nities in the four elements. For this enm-ad is m ether and water, in earth and in air, ail-variously, according to the divine, and also according to the dn-iuoniacal peculiarity. And again, these names are to lie surveyed aqiiatically and aerially, and likewise in the earth terrestrially, in order that all these powers may he every where, according to an all-various mode of suhsistence. For there are many modes of providence divine and demoniacal, and many allotments according to the division of the elements ; lest all things not1 Ix-ineverywhere, the numher of the same ami the similar should lie destroyed. And thus much concerning these particulars. Hut let us now return to the text of i'lato, and explore its meaning to the utmost of our ahility.

"That Ocean and Tcthys were the progeny of Heaven and Earth."

As this whole world is ample and various, as adumhrating 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 Karth the most ancient of the (iods 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 evincing that partial causes are not only subordinate to their progeny, as Poverty1 [in the Itamjuet of Plato] to Love, hut are likewise

' Mrj is oniillril in tinoriginal.

Fur fp'jua here, it is ucccsury to read lltna.

BOOK v.] T1MJEUS OF PLATO. 313

superior to them, as alone receiving the offspring proceeding from the fathers. Tliese two extremities then-fore, must be conceived in the world, Heaven as the father, and Earth as the mother of her common progeny. For all the rent termi nate in these, sonic giving completion to the celestial number, !»nt others to the wholeness of Earth. Alter the same manner likewise, in each of the elements of the world, these two principles, Heaven and Earth, must lxadmitted, subsisting aerially indeed in air, but aquatically in water, and terrestrially in earth ; and ac cording to all the above-mentioned modes; in order that each may 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 by a much greater priority should contain in 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 (iods, beginning from those t\xo divinities; for the other divinities proceed analogous to Hea\en and Earth. These two divini ties however, are totally the causes of all the Gods that are now produced. And these divinities that arc the progeny of Heaven and Earth, are analogous to the whole of each. Tliese two likewise, as we have, before observed, are in each of the elements aerially, or aquatically, or terrestrially. For Heaven is in Earth, and Earth in Heaven.* And here indeed, Heaven subsists terrestrially, but there Earth

1 In the original, a\'>y&v is erroneously printed for aia\nyw>'.

This is a very ancient Egyptian iloclrinr. And hence Kin her in his fEdipm Esyptiacus says that he rra«l tiir following words engraved in a stone ne;ir Memphis: Corlnni fiinuin, ft>rluni df vrtum, ifvod tiiiMim id <>mnr flrortum, A<rr rape rl brnhrri*, i. t. llcarrn is aborr, and I If art n is bf ninth. I'.rery thing U'AiVA imhnrt i* aha btnrath. Cndmtand ttiii,aitd you trill br hlcs<rd. Conformably to this also tlie rrlehnttf d Smaragdirir Tahlr, which is ofsnch xrcat authority with tin- Ale In mists, and which whtthcr originally written or not by Hermes Trismegistus, is doubtless of ^rcat anli<|uitv, says that all that it beneath rrstinhles all that is above. Hut the tattle itself is a* follows: Veruni sine meudacio, rrrttini ct M-m-niinin : <|imd est inferius, rst sit lit id <juod e»[ juprriu.i, « t tjiiod e.st MIJH iiu«, rst .siciit id ijuoil c.st ml'i rm«, ad prrpelr.induiii inir.ii ulnni iinius rei. lit sieiit res onines ftivrulil ah uno nx'di.itione limns, sic onines ret n.ii.e all h.ie re adoptjlionc. I'.iter eju> ot sol, mater e|u> Inn.i. I'ortavit illud \eiiins in venire suo. Nutrix ejus lirra, pJter oiiniii tt-leMiii totiui niuudi cst hie. Virtus ejus inlegra est, »i versa fnerit iu terrain. Separabis terrain ab iijnr, subtile a spisso suavitcr cum nia^no iuqcnio. Ascendit a terra in cojlum, iterunxpie deaeendil in terrain, et rccipit vim supvhoruin el inferiorum. Sir habebis ^l«riaui tolius ruundi, ideo fiigicl a to omnii obscuntus. H.re rst totius lortitudmis furtitudo f irii<, ijui.i vincet oinnein rein subtilem, onmiaipic solida peiictrabit. Sic iiiiindii> crratus e?f. lime crunt ndoplatnuies mirabiles, •|ii,iniin modus hie rst. Ilaqiie. vocatns suru Hermes TrUmrgiitlU lirtbrns ires partis philosophic totiuv niundi. Coniplttum est cpiod dixi dc opere sohs." i. e. " It is true without a he, certain, ami most true, that what is beneath is like that which is above, and what is above it like that which u beneath, for the purpose of accomplishing the miracle of one thing. Ami a* all things were from one through the mediation of our, so all things were geuvratcd from this tbuig

316 PROCLUS ON TflE [BOOK v.

celestially. For Orpheus calls the moon celestial earth.1 Nor is it proper to wonder that this should be the cast'.* For we may survey the same things every where according to the analogous in intelligible*, in int -llectuals, in the supermuTidane order, in the heavens, and in generation, conformably to the proper order of each.

With respect however, to each of these divinities, some of the interpreters of Plato understand by Karth, this solid bulk \\hich is the object of sensible inspec tion; others, as that which has an arrangement analogous to matter, and is supposed to exist prior to generated natures; others, as intelligible matter; others, as the power of intellect ; others, as life; others, as an incorporeal form inn-parable from earth; others conceive it to be soul; and others intellect. In a similar manner with respect to Heaven, some suppose it to be the \isible he:i\ens; others, the motion about the middle of the universe; others, po\\er aptly proceeding in con junction with motion ; others, that which possesses intellect; others, a pure and separate intellect ; others, the nature of circulation ; others, soul ; and others, intel lect. 1 know likewise-, that the divine lamblichus understands by Karth, every thing stable and firm, according to the essence of the mundane Clods, and which according to energy and a perpetual circulation, comprehends more excellent powers and total lives, lint bv lleaxen, he understands the total and perfect energy proceeding from the Demiurgiis, which is full of appropriate power, and subsists about the Deiniiirgus, as being the boundary of itself and of wholes. I know likewise that the admirable Tlieodorus establishes both these powers in the first life \\hich subsists according to habitude. l;or in the life according to habi tude of the soul of the world, through which descending into itself, it again ends in the fotital boul, with diUcrence, three first habitudes, an: immediately to be

by uilo|iliiui [i. r. by participation]. Tin- MIM is il> father, and the moon it* mother. Tinwind curried it in it* bellv. The earth ii hi nur«e. This i> tinfather of H!| tin- |.i i t'i i-ii,:ii of the whole world. Its power is entire when il is converted into earth. You niuit separate tlir earth from the tire, the subtil from ihe liiiik sweetly with !»reat genius. It ascends fr.nn earth to heaxen, and a^ain descends lo the earth. Hid receirea llie power of things superior and inferior. Thus you \\illli.nr (lie glory of I lie whole world, and thus all obscurity will (lie from jou. This is the strong fortitude of all fortitude, because it vanquishes ciery »ul»tilo thing, and penetr.ite-i all solid substances. Thus the world wn» fabricated. Heine admirable adoptions will lake place, of which this i-, the nuxle. I am therefore call ed Ileruies Trisine»islus, |>o>H'>>iii^ three part* of llie philosophy of the whole world. That which I ha\e said concernini; the work of the .sun is complete."

1 Instead of kin -/<'»' '"'fanny »ai rr\v a(\r\vt\v ityfti-s irpoarjyoiH viriv, the sense requires we ilioul. I read

1 The two immediately following lines in this place in the original, are in so mutilated a state as to be jK-rfeclly unintelligible.

surveyed, together with the wholeness. And the first of those indeed, consists of tlic wholeness which is on each side, has the \vliolfiiess prior to parts, and termi nates in tin1 whole fontal soul. But tlie second preserves the whole fontal soul, yet divide-; it«'lf into parts, and has the wholeness which consUts (if parts. And the third distributes tinfontal sonl, Itut preserves itself a whole. In the first likevvi>e of tlie<" three, Earth and Heaven are contained. For the material nature which i> in the first, is called Karth, matter l>eiii£ thus denominated l»y the ancient theolo^ists. lint Heaven is an intellect of this kind, as separating tinlast from the fir-l in habitude, and as constituting this visilile Heaven through its own lialiitnde. In n* therefore, the habitude likewise of the soul to the l>ody preserves the hody. Knowing these things however, I think it is requisite to adhere, as by a firm calile, to the doctrine of our preceptor [Syrianns]. For through this, we shall avoid confused and erroneous opinions, and .shall conjoin ourselves to the most pure conceptions of lamlilichus.

In the first place therefore, we .should recollect that Plato is now speaking of the sublunary Clod*., that all of them are everywhere, and that they proceed according to the analogy of the intelligible and intellectual kini;s. And in the second place we must say, that as the first Iloavui is the boundary of and con nectedly contains the intellectual (iods, containing the measure which proceeds from Ilic "W.1 and the intelligible (iods, [1t\,, ||M> intellectual orders, afti r the same manner the Heaven which is now mentioned by Plato, is the boundary and container of the (iods that are the fabricators of generation, comprehending in one bound the demiurgic measure, and also that which proceeds from the celes tial (inds to those div imlii's that are allotted the realms of generation, and con necting them with the celestial government of the (iods. For as the Demiur^us is to ///c "IHH! ifM'/f'. so is the one divinity of this Heaven, to the intellectual Hea ven. Hence ns there, measure an«l bound proceed from (lie "nod through Ilcavi-n to all the intellectual (iods, so likewise here a bound arrives to the (iods the fabricators of generation, and to the more excellent genera, [vi/.. to angels, da-mons and heroes] from the Deminr^us, and the summit of the mundane (iods; 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 ; but in another manifestly and separately. For in one order it introduces bound to souls ; in another to the works of nature,

1 For tK r' nvrov, il H necessary to read rx T' ayaOuv.

Instead of Xcyw £q ran rov Ovpovou r»vit UI-K^UIJI fiemmiTot, it U recjuisite to read, Xryw f'la -TJI r»v Ovparev, r. X.

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 decree. But there are also complications of these. For the divine mode of subsistence, and also the du-moniacal are different in the air and in the earth. For in one place, the modiis the same in different orders ; but in another the mode is dill'crent in one allotment.' And thus much concern ing the power of Heaven.

In the next place, directing our attention to Farth, und invoking her aid, \ve shall derive the whole of the theory concerning her from her first evolution into Ii"ht. She fii>t becomes manliest therefore, in the middle triads' of (he intellectual (Jods, together wilh Heaven, who connectedly -contains the whole intellectual order. She likewise proceeds analogous to the intelligible Karlh, \\hich we lind to lxthe first of the intelligible' triads And as ranking in the vivilie onlers, s heis assimilated to the first infinity. But she is the receiving bo.som of tlie gt.-nerative deity of Heaven, and the middle centre of hi* paternal goodness. She also rei'rns together \\ilh him, and is the power of him who ranks as a lather. The Earth however, \\hieh is analogous to her, and presides in the sublunary regions, Ls as it were the prolific power of the Heaven pertaining to the realms of genera tion, unfolding into light his paternal, definitive, measuring and containing provi dence, which prohlicallv4 extends to all things. She likewise generates all the sublunary infinity ;' just as Heaven who belongs to the co-ordination of hound, introduces termination and end to secondary nature.-. Bound therefore and end define the liyparxis of every tiling according to which (Jods and da-mons, souls and bodies are connected and made to Ix: one, imitating the one unity of wholes, or in other words, the inelliilile principle of things ; but infinity multiplies the powers of every being. For there is much bound in all sublunary natures, and likewise much infinity, which through divinity, and after the (Jods, extends to all things. We have there-fore, those two orders, which are generative' of the divine or demoniacal progressions, in 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 Tethys, this gene ration not being effected by copulation, nor by any conjunction of things separat ed, nor by division, nor according to a certain abscission, for all these are foreign

1 For rpta^rjv it i* nrceisarj to read rptataii.

1 For fcrpuy read toqruv.

1-or ybti^iti here, read yux/iwi. 1 Instead of an-opia*- Lere, it is necessary to read uT»yiu> .

BOOK T.] TIM.KUS OF PLATO. 3ID

from the Gods; hut it is accomplished according to one union and indivisible conjunction of powers. And this union thoolo^ists are accustomed to call marriage. For marriage, as tho theologist Orpheus says, is appropriate to this order. For lie calls Earth the first Nymph, and the union of her \\ilh Heaven the first marriage ; .since there is no marriage in the divinities that are in the most eminent decree united. Hence then1 is no marriage between Phanes and Ni^ht, who are intelligibly united to each other ; but there is marriage among the Gods, who exhibit division of powers and energies, in conjunction with union. And marriage appears on this account to be adapted to the Heaven and Faith, which we are at present considering, so far as they adumbrate (he intellectual Heaven and Karth ; which the sacred laws of the Athenians likewise knowing, ordered that the marriages of Heaven and Farth should he celebrated, as preparatory to initiation into the mysteries. Directing their attention to these also, in the Elcusinian mysteries, looking upward to the heavens, they exclaimed, O son! hut looking downward to the earth, O parent!' According to this union therefore, in conjunction with separation, Heaven and Farth produce through their good* nesr. Ocean and Tethys. Or rather, they do not immediately produce these, hut prior to these two monads, two triads, and duple hebdomads, among which are Ocean and Tethys. And the monads indeed together with the triads remain with the father. But of the hebdomads. Ocean together with Tethys, abide and at the same time proceed. All the rest however, proceed into another order of Gods. And this indeed, is the mode of their subsistence in the intellectual order. But here, Plato entirely omits the causes that abide in the father, but delivers to us those that proceed and at the same time abide, because his intention is to speak of the Gods that are the fabricators of generation. To these however, progression, motion, and difference are adapted, and a co-arrangement of the male with the female ; in order that there may be generation, that matter may l>e adorned * with forms, and that difference may be combined with sameness. Hence Plato com mences from the duad, proceeds through it, and again returns to it. For the duad is adapted to material natures, as well as difference, on account of the division of forms about matter. Having mentioned a duad likewise, he begins from Karth ; for this is more adapted to tilings pertaining to generation.

With respect to these two divinities however, Ocean and Tethys, who abide in

' Fciliaps by the former of tlicM cxclamationi in the rmsteries, thr divine and celestial origin of tlic human soul was signified ; liul by the latter its terrestrial origin, through its union with a terrene body.

1 For KOfffMvjttrtu here, it if necessary to read

PROCLUS ON THE [Boot. ».

their causes, and a.t the same time proceed from them,1 some say that Ocean is a corporeal essence; others, tliat it is a swiftly pervading nature; others, that it is the 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 lamblichus however, defines it to he the middle motive divine cause, which middle souls, lives and intellections, cllicacious natures, and those elements that are pneumatic, such as air and lire, first participate. And with respect to Tethys, some say, that it is a humid essence; others, that it is a very mutal.le nature ; and others, that it is the hilarity of the universe. But the divine lamltlichus asserts it to lxa productive power, possessing in energi/ing an etlicacious establishment, the -table intellections of which, suuls, natures, and powers participate, and which is likewise participated by certain solid receptacles, either of earth or water, which prepare a seat for the elements. Theodorus however, places Karlh and Heaven in the first part of the before-mentioned first triad, according to ani mation in habitude, I mean, in the first 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 wholeness of a part, he denominates Tcthys.

We however, a^ain assuming our principles say, that the causes of these are indeed in the intellectual (.iods, and that they are likewise in the sensible uni verse. For Ocean every where distinguishes first from second orders, in conse quence of which poets do not improperly call it the boundary of the earth. But the Ocean which 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 in the Cods indeed, it imparts a motive and providential cause ; but in angels an unfolding and intel lectual celerity and vigour. A^ain, in du-mons it is the supplier of ellicacious power; but in heroes, of a magnificent ami flourishing lite. It likewise subsists in each of the 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 gives subsistence to fertility, facility of motion, and a 1-varioiis powers. For according to the poets,

Fiom tins nil beas, nml even river flow.

And the terrestrial ocean is the producing cause of generative perfection, of the

1 For air' awrqj htrc, read ar' avruv.

BOOKV.] TIMiEUS OF PLATO. 321

separation of forms, and of generation and corruption. Whether also there are certain terrestrial orders, vivitic and demiurgic, it is the source of their distinction; or whether there are powers connective of the productive principles of the earth, and the inspect! ve 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 thcologists denominate another Goddess prior to her Maia. Thus 'Vpheus,

Main, of Gods supreme, immortal Niglit, \\ hat mt an you say.

But according to the etymolgy of Plato, she is a certain fontal deity. For the undefiled 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 and secondary motions. Hence Plato says that she derives her appellation from leaping and percolating. For these art separative names, in the same manner as he says in the Sophista, of the words (ro ^auveiv xai xspx&tv) to card, and to separate threads in weaving, with a shuttle. Ocean therefoie, generating all motion collectively, whether divine, or intellectual, or psychical, or physical, Tethys separating both internal and external motions, is so called from causing material motions to leap and be percolated from such as are immaterial. Hence, the separating characteristic is adapted to the female, and the unical1 to the male. Plato therefore would assert such peculiarities as these of Ocean and Tethys, and docs assert them in the Cratylus. But according to the divine larnbliehus, Tethys must Ix? defined to lie the supplier of position and firm establish ment. From all that has been said however, it may be summarily asserted that Tethys is the cause of permanency and a firm establishment of things in 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 thcologixls manifest that Ocean if the supplier of all motion, -if hen they say that he sends J or th ten streams, nine of which proceed into the sea ; because it is necessary, that of motions nine should be

' For friavrov htrr, it is necessary to read tvuuev.

322 PROCLUS ON THE [8OoK T.

corporeal, but that there should be 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 mighty Ocean generates, these he excites to motion and renders them efficacious. But Tethys distinguishes these, preserving generative causes pure from their progeny, and 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 Earth, but is not ellected either by a copulation such as thai which is in sensibles, nor according to such a union as that of ISi'j;lit and Phanes in intelligibles, it very properly follows that their progeny are separated from each other, analogously to their parents, and that each receives a similitude to both. For Ocean indeed, as being the male, is assimilated to the paternal cause Heaven ; but as the supplier of motion, to the maternal cause Earth, who is the cause of progressions. And Tethys indeed, as the female, is assimilated to the prolific cause; but as producing a firm establishment* 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. And the stable is adapted to the former; but the motive to the latter. A duad therefore, proceeding from a duad, and being assimilated according to the whole of itself to the duad which is generative of it, defines and distinguishes the causes of itself, and all the number posterior to itself; in order that everywhere we may ascribe that which defines and separates, to the order of Ocean and Tethys. For on this account also, many Oceans are delivered to us by theologists. '

Here however, it may be doubted, why the generation of these Gods, is from Heaven and Earth, 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 be said that the soul which subsists from the psychogony, is the mundane soul of all the parts of the universe. For Plato says, that the divinity fabricated the whole of a corporeal nature within this soul, and not only the heavens. Being however, the soul of the universe, it illuminates the heavens primarily, and

1 Plato in tlit KMli book of the Laws distinguishes the genus of motions into ten sj>ecics, viz. circu lation about an itmnovcuhle centre, local transition, condensation, rarefaction, increase, decrease, generation, corruption, mutation or alteration produced in another by another, and a mutation produced from a thing itself, both in itself, and in another. This last is the motion of an essence separate from bodies, and is the motion of soul.

1 For fofifiuv here, it is necessary to read /JOH^OK.

J Here also unfortunately the part that immediately follows in the original, is in so mutilated a ktate, • •. to be perfectly unintelligible.

HOOK v.] TIM/EUS OF PLATO. 323

vivifies the sublunary region, as suspended from the heavens. Hence this soul is primarily celestial. And of this, yoii may assume a sufficient 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 througha channel, sense 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 soids, 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. "

" I5ut from Ocean and Tctliys, Phorcys, 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 Trthys, from Heaven and Earth; but in the second progeny, a multitude converted to its causes through the triad, is generated from 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 numlx^r is the infinity in it. Ami 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 intellectual; but in this there is also a mixture of the indefinite. But aftr-r the boundary from the triad, Plato adds, " And such a.* subsist together with these," indicating the entire progression and separation of these triple orders ; so that tlie 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 diner according to their intellectual causes, in the same manner as the before-mentioned orders ; but in them Ocean and Tethys 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

1 Fire line* in the original of the above Paragraph are likewise illegible, in consequence of being in lurh a mutilated stale.

' Jlarpoi is erroneously printed instead of Tarrpti.

n24 PROCLUS ON THE [BOOK v.

derived ; let ua see on what account Plato hero gives subsistence to Phorcys, Saturn and Rhea, from Ocean and Tethys. For IK? may appear to say tliis not conformably to the Orphic principles. For " Karth latently bore from Heaven, as the theologist says, seven pure beautiful virgins with rolling eyes, and seven sons that were kings with fine long hair. And the daughters, indeed, were Themis, and the joyful Tethys, Mnemosyne with thick-curled hair, and the blessed Thea. She likewise bore Dione, having a very graceful form, and Plicrbe, and Kliea, the mother of king Jupiter. But the venerable Karth brought forth those celestial youths, who are called by the. appellation of Titans, because they reven(red the mighty starry Heaven. And she also bore Ciriis, the great Crocus, and the strong Phorcys, and likewise Saturn, and Ocean, Hyperion and lapetus." These things then having been written by the theologist prior to Phito, how is it that Tima-us produces Saturn and Khra from Ocean and Telhys ? In answer to this ;' as we have before arranged Ocean and Tethys above Saturn and Hhea, as Iw'ing the media between these and the fathers, and guardians of the bounda ries of both, as it is usual to celebrate 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 be called the fathers of certain Gods. For such things as are first, when they proceed from their causes, produce in con junction with those causes, the natures posterior to themselves. Thus all souls indeed, are sisters, according to one demiurgic cause, and according to the vivific principle and fountain from which they proceed; at the same time divine souls produce partial souls, together with the Demiurgus and vivilic 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 Gods themselves, all the offspring of Saturn are brethren, according to the one genera tive monad by 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 thund'ring father Jove ;l

And,

\Yhat mortal now in all the boundless t.iitli,

0 father .love, will counsel to th' immortal* give.'

For in the former verse Juno, and in the latter Neptune, calls Jupiter father.

So that it is not at all wonderful if Ocean and Tethys are called both brethren

1 For wwi here, it it necessary to read TMI/I.

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 l>e solved.

[n 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]. He 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 when 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 he should deprive his father of strength, and unjustly mutilate him in conjunction with Saturn, and the other brethren, who were obedient to their dear mother; or leaving these, stay quietly at home. After much fluctuation of thought however, he remained peaceably at home, beiiiLT 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 other Titans are induced to separation and progression. And the leader of these is the mighty Saturn, as the theologist says ; though he evinces that Saturn is superior to Ocean by saying, that Saturn himself received the celestial Olympus, 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 divine streams which are posterior to Olympus, and that he environs the Heaven which is there, and not the highest Hea ven, but as the fable says, that which fell from Olympus, and was there arranged.1

' At llm i< a remarkably rurioiif Orpliic fragment, uml i* nol to he found in (ittntt'i collection of the Orpliic remaiin, I tliall^ivr the original for the nuke of (lie learned reader: tat TCI ft art a *p«vfu vvrprtpot cwri rou wirm-oK, irr^XwvcK o OroXoym iraXiK Xtywr' rny fit v *f>oyet> avrov xaraXa^iacf if ror ovpaviov o\\iftiroi>, *y«fi OportoO* vra, paaiXtvrtv ruv nrafur' rov £c ttKtnrov TT\V X^if air an ay T>;K finr^r. *ni' in yap avrov tv rou Oftnrtiriotiptitytoti rou firm roto\*n*ov, ra« Toy t«i rrpicwdf ovfiaver, aXX' ev ror atpnrarov, wi £t frjair a fivOot, rof tfixtyotra rov oXf/nrof, KOI tkf i

Ocean and Tcthyi therefore, KO far nt* they ahide, nmi nre united to Iloavon, produce in conjunction with him tinkingdom of Saturn and Khca ; and HO fur n« they are established in the first power of their mother, so far they produce, IMiorcys in conjunction with her.1 For she produces him together with INereus and Thaumas,' from Ix'ing initialed through love with the sea. For IMioreyn is not celes tial hut Ocean, as is evident from the Theogony.' And so far as Tethys is full of Karth, so far licing as it were a certain Karth, she may he said to produce1 this Phorcys iti conjunction with Ocean; so far as Ocean also comprehends the intel ligible in himself. Hence Tethys, so far as sho is Ivarth according to participa tion, and Ocean so far as he is causally the sea, give subsistence in conjunction with Saturn and Khea to this God. If however, any arguments should demon strate that in the intellectual order Saturn is above Ocean, or Khea ahove Tethys, it must he .said that this arrangement is indeed there; for in th.it order the causes of intellection are superior to those of motion; hut that here on the contrary, all things are in mutation and a Mowing condition ; so that here Ocean is very pro perly prior to Saturn, since it is the fountain of motion, and Tethys is prior to Khea. Hence, after another manner the donht may he thus solved.

That we may speak however, ahout each of llie->e ( Jods, Tlicodorus refers souls that Mib-M'-t in habitude to these divinities, and arranges them as presiding over the three divisions of the world. And IMiorcys indeed, lie arranges in the star less sphere, as moving the lation of the universe, lie ought however to persuade us that Plato was acquainted \\ith a certain starless sphere, and afterwards, that he thus arranged IMiorcys in this sphere. But he places Saturn over the motions of the stars, l>ecause time* is from these, and the generations and corruptions of things. And he places Khea over the material part of the world, localise by ma teriality, she has a redundancy with respect to the divinities prior to herself. But the divine lamblichns arranges them in the three spheres Ix-tvveen the heavens and the earth. For some of the sublunary deities give a two-fold division to the snl>- lunary region, but these divide it in a three-fold manner. And IMiorcys indeed, according to him, presides over the whole' of a humid essence, containing all of it impartibly. But Khea is a divinity connective of flowing and aerial-formed spirits. And Saturn governs the highest and most attenuated sphere of ether, having a

1 For fttr' aurov, it is necessary to read pir' a\m\i.

For 0av/ia»ra, it is requisite to read Qav/iavTof ; and (ornonov, iro»ry.

1 The original here is evidently erroneous ; for it is, ou yap tort* o 'J't^xtvt ovpankqt aXAo u tyoptvt, wt trri irjXov tt rtjt Qtoyovmt. For a.XXa o bopfvt therefore, I read aVXn o fLtravot ; Ocean according to ihe Theogony of Hesiod, being the progeny of Heaven and Earth.

Kpot-oi is erroneously printed for xpo»ot.

5 For r»)t v/oat vXrjtcviTicu, I read rrj« v-fpai oXijj ciffioi.

middle arrangement according to Plato; because the middle and the centre in incorporeal essences, have a creator authority than the powers situated about the the middle. \Ve indeed, admire this intellectual explanation of lamblichus ; but we think it proper to survey these Gods every where, both in all the elements and all orders. For thus we shall tahold that which is common in them, and which extends to all things. And we say indeed, that Phorcys is the inspectivc guardian of every spermatic essence, and of physical, and as it were, spermatic productive principles, as In-ing pregnant with, and the cause of generation. For there are spermatic productive principles in each of the elements ; and different orders of Gods mid daemons preside over them, all which Plato comprehends through Phorcys. But king S.ituru divides 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 arc more partial than in the celestial deities. Among the intellectual Gods therefore, he is allotted this power, viz. to multiply and divide intelligibles. Hence, he is the leader of the Titans, as being especially characterized by the dividing peculiarity.

Again, we say that Ilhea receives the imapparent 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; Khea is the cause of all souls, and of e-ery kind of life; and Phorcys is prolific with physic.il pro ductive principles. Since however another number of Gods pertains to the king dom of these, and which Saturn and Khea comprehend, on this account Plato adds, " and suck as subsist together irith these" For he not only through this com prehends daemons, as some say, but both the angelic and the da-moniacal Saturn have with themselves a multitude, the one angelic, but the other da-moniacal. And the multitude which is in the Gods is divine; that which is in the air is aerial; and in a similar manner in the other elements, and in the other more excellent genera arranged under these Gods.

By the words also " such at subsist together zcitli these," Plato appears to signify the remaining Titans viz. Cams and Hyperion, CHTMIS, lapetus, and likewise the remaining Titannida-, viz. Phccl>e, Theia, Mnemosyne, Themis, and Dione, with whom Saturn and Khea proceeded into light. Also, those that proceeded toge ther with Phorcys, viz. Nereus and Tliaumas, the most motive Eurybia, and those who especially contain and connect the whole of generation. Moreover, it is worth while to observe that it is not proper to discuss accurately the arrangement in

these divinities, and whether Saturn or Phorcys is the superior deity ; for they am united and similar to each other. But if it be requisite to make a division, it is better to adopt the arrangement of the divine lamblichus, viz. that Saturn is a monad; I mt Hliea a certain duad, calling forth the powers that are in Saturn ; and that Phorcys 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.

" But from Saturn and Rhea, 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 the divine orders. But as a duad this progression if assimilated to the first kingdom ; because that as well as this is dyadic. There are however, present with it, the all-perfect according to progression, and the uncircumscribed according to number. But Plato here, not only adds the word.-* " suck as," as in the progression prior to it, but likew ise the word " till" that he may indi cate the progression of them to every thing. For we usethe term TO G<T&V, suck as, in speaking of things united, but the term TO 7ra*Taj, f//, in speaking of things now divided and multiplied. The total (TO oXixov) likewise pertains to this progression. For the Gods which are denominated in it, and those that proceed every where together with them, are characterized according to this form of fabrication. For all Demiurgi are total. Who therefore are they, and what kind of order do they possess ?

The divine lamblichus then asserts that Jupiter is the perfecter of all genera tion ; but that Juno is the cause of power, connexion, plenitude, and life to all things; and that the brethren of them are those that communicate with thorn in the fabrication of generation, being also themselves intellects, and receiving a completion according to a perfection and power similar to them. But Theodorus, 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 upper 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 Y.J TIM .EL'S OF PLATO. 329

live principles proceeding from the nir. And the other unrulier is the psychical distributed into particulars.

We however consequently ' to what has been before asserted say, that accord ing to Plato there are many orders of Jupiter. For one is the Deminrtrus, as it is written in the Cratylus; another, is the first of the Saturnian triad, as it is a«ser!ed in the (ioixrias ; another is the liberated, as it is delivered in the Pha-drus ; and another is the celestial, whether in the inerralir sphere, or aiming the planets. Moreover, as the first Jupiter produced into the visible fabrication the power of his father, which was concealed in the nnapparent, being excited.1 to this by his mother Hliea ; after the same manner the Jupiter delivered here, who is the fa bricator of generation, causes the unapparent divisions and separations of forms made by Saturn to become apparent ; but Hhea calls them forth into motion and generation ; and Phorcys inserts them in matter, produces sensible natures, and adorns the visible essence, in order that there may not only lie divisions of pro ductive principles in natures and in souls and in intellectual essences prior to these, but likewise in sensible*. 1'or this is the peculiarity of fabrication. And if it be requisite, to speak what appears to me to lie the (ruth, Saturn indeed pro duces intellectual sections, but Khe.i such as are psychical, and Phorcys such as are physical. For all spermatic productive principles are under nature. But Jupiter adorning sensible and visible sections, gives a specific distinction to such beings in the sublunary region as are totally vital, and causes them to be moved. Since however, these sensible forms which are generated and perfected, are multiformly evolved, bein-j moved and changed according to all-various evolutions, on this account tin: queen Juno is conjoined with Jupiter, giving perfection to this motion of visible natures, and to the evolution of forms. Ilenre fables re present her as at one lime sending mania to certain persons, but ordering others to undergo severe labours, in order that through intellect being present with all things, and partial souls energizing divinely both theoretically and practically, every progression and all the generation of ihe sublunary region may obtain complete perfection.

Such therefore being the nature of this duad, there are also other demiurgic powers which triply divide the apparent' world of generation ; one of these being allotted the government of air ; another that of water ; and another that of earth, conformably to demiurgic allotments. Hence they are .said to lie the brothers of

1 The word* TI/I'U £t trciint,-* nre oiniltcd in iho original. 1 For fiinvot)fifit, it is m-ren^ary to rcail <Snn»ijft»u. 1 For apnnf here, it is necessary to r«-a«l rp^iij.

Tim. Plat. VOL. II. 2T

330 PKOCLUS ON TIIK fooic v.

these, because they also presitle over tlie visible fabrication. And further still, there are others the progeny of these ; which is tlie last progression of the divinities mentioned in this place by Plato. Hence, they are delivered anonymously; Plato by this indicating the diniinution of it as far as to the last di\isiou. For as in the (iods that are above the world, the parlible proceeds from tlie total fabrica tion, and the series of kings terminates in this ; after the same manner also among the sublunary < Jods, the progeny of Jupiter proceed from the Jo\ ian order ; among which progeny likewise, is the choir of partible fabrication. For the before-men tioned Demiurtri producing sensibles totally, it is necessary that those deities should ha\e a subsistence who distribute different po\vers and peculiarities to dif ferent natures, and divide the sublunary generation into mullitude. Hence Plato alone denominates them othii'.i, and docs not employ the expressions ,\uc/i as, and all, because they associate with all-various diversity. In what has been said there fore by Plato, we have the whole analogous kingdoms, Heaven and Faith having the first arrangement, but afterwards the sublunary kingdoms, the (Celestial, the, Saturnian, and the Dionysiacal. But between these two kingdoms, the order of Ocean is first assumed, as defining and distinguishing all the progressions from the fathers, as causes, and as itself abiding and at the same time proceeding, ana logously to the intellectual hypostases of their,. What occasion therefore, is there, to proceed any farther, since till the governments are here delivered, and each is conjoined with its proper multitude. For Heaven terminates, Karth corroborates, and Ocean moves all generation. But Tethys establishes every tiling in its proper motion ; intellectual essences in intellectual, middle essences in psychical, and such as are corporeal in physical, motion; Ocean at the same time collectively moving1 all things. Saturn alonedit ides intellectually ; Hhea \ i\ ilies ; Phorcys distributes sper matic productive principles; Jupiter perfects things apparent from such as are unapparent ; and Junoevolves according tothe all-various mutations of visible natures. And thus through this ennead all the sublunary world derives its completion, and is filly arranged ; divinely indeed from the (iods, but angelically, as we say, from angels, and da-moiiiacally Irom da-mons ; the ( iods indeed subsisting about bodies, souls, and intellects; but angels exhibiting their providence about souls and bodies ; and da'inons being distributed about the fabrication of nature, and the providential care of bodies. But attain, the number of the ennead is adapted to generation. For it proceeds from the monad as far as to the extremities without retrogression; which i.s the peculiarity of generation. For reasons (i. e. productive principles) fall into matter, and are unable to convert themselves to the principles of their

Instead of row vtruiuu TUITU KH uvtruv aOpout ill tlm place, it i) obuoualy iitttssary lo rta I rov

BOOK ».] TINLF.US OF PLATO. MI

existence. Moreover, the duad being triadic, for three dyadic orders were assumed,1 manifests the complication here of (lie perfect and the imperfect, and of hound with infinity. For all celestial natures are definite, and as Aristotle says, are always in the end. But things in ^iteration proceed* from the imperfect to the perfect, and receive the same boundary indefinitely. Besides this, the tetrad ari sing from the generation of these divinities is adapted to the orders of the fabrica tors of the sublunary region; in order that they may contain multitude unitedly, and the partible impartibly ; and also to the natures that exist in generation. For the sublunary elements are four ; the seasons according to which generation is evolved arc four; and the centres are four. And in short, then; is an abundant dominion of the tetrad in generation.

\\ hy however, it may be said, does Plato comprehend all the multitude of the Gods that fabricate generation, in this ennead ? I answer, because this ennead 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 in both respects in each of the elements,1 because wholes and parts are consubsistent with each other. Heaven and Earth 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 t<> bound, but the latter according to infinity, beinz the leaders of essence to all things. But Ocean and Tethys give perfection to both the common and divided motion of them. There is however a different motion of different things, viz. of total intellect, of total soul, and of total nature, and ir, a similar manner in such of these as are partial. The sublunary wholes therefore, being thu» adorned and distributed, Saturn indeed, divides partial from total natures, but intellectually ; Rhea calls forth this division from intellectuals into all-various pro gressions,4 as far as to the last forms of life, being a vivitie deity; but I'horcys produces the Titannic separation, to physical productive principles. After these three are the fathers of compositenatures. And Jupiter indeed, adorns sensibles totally, according to an imitation of Heaven. For the Jupiter in the intellectual order, proceeds analogous to the intellectual Heaven, in the royal series. But Juno moves wholes, tills them with powers, and evolves according to every pre-

1 Viz. Heaven ami Earth; Ocr.m and Tethys; Jupiter and Juno. And this last iluad ranki *s the lourlli progression, because prior to it. is thp triad Phorcys, Saturn and Illica. 1 For ei<r« hero, it is requisite to read wponoi.

3 This f tin. ,ul in each of the elements is as follows, vis, total and partial bodies, total and partial natures, total and partial souls, and total and partial intellect*, and the monad which contain* these, »ii. the elementary sphere itself.

4 I Ipne<von is omitted in the original.

332 PKOCLUS ON TIIK [noon ».

gression. And the Gods posterior to these fabricate the partial works of sensibles, Koine according to one, but otliers according to another peculiarity, either demiur gic, or vivific, or perfective, or connective, bein^ evolved anil dividing themselves, as far as to the last of things, analogously to the Saturniun order, For tlie divid ing peculiarity originates from tin- Saturniati dominion.

" When therefore, all such finds as visibly revolve, ;nul suHi as become visible when they please, were generated, lie who produced this universe thus addressed them."

Plato haunt; comprehended in what he has said, all the mundane Gods, both those in the heavens, and those that preside over generation, and having produced them from the demiurgic monad, some, monadicully, but others hebdomadically, and others according to the number of tinennead, a^ain converts them to the demiurgic canst-, collects them about the one father, through whom tliey are all allied to each other, and fills them with demiurgic intellections; in order that they may imitate the providence of the father. And this indeed, will be 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 become appa rent w hen they please." Shall we say it is because these material elements are. hurled forth before them as veils' of the splendor of the ethereal vehicles which are proximntely suspended from them? For it is evident that Ijeing mundane they must also necessarily have a mundane starry vehicle. The li'^lit of them however, shines forth to the view, when they are about to In-netit the places that receive their illumination. But if Plato says that they become visible when they please, it is necessary that this appearance of them should either be an evolution into li^ht of the incorporeal powers which they contain, or of the bodies which are entirely spread under them. But if it is an evolution of their incorporeal powers, this is also common to the visible Gods. For they are not always apparent by their incorporeal powers, but only sometimes, and when they please. It is not proper therefore to divide the sublunary oppositely to the \i>ible Gods, according to that which is common to both, bi.t so far as they have entirely something peculiar. But if they produce a luminous evolution of certain bodies when they please, thry must necessarily use other bodies prior to these material elements ; and which then

1 In the on filial it n tra^awfra iiMe.ii) of ru^uircraa^ura.

r.J TIMJEUS OF PLATO. M3

ic 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 according to these, they are said to lw?, and are mundane. Through these also as media, they ride in and govern these elements. For they impart to them as much of themselves as they are able to receive, and contain the forms and the natures of them in their powers. For since no one of these is au object of sense, and it is necessary that the vehicles of rational souls should l>e things of this kind, it is evident that they must use other vehicles prior to these visible bodies. Farther still, if in short, no body is suspended from them, it would IM; wonderful, since the celestial souls use bodies, that these divine sublunary souls should be exempt from all bodies, and this though they art: mundane. But if they also have something corporeal, they either have these visible bodies, or other bodies prior to these. And if the former, how is it possible they can ascend into [or be immediately connected with] bodies which are generated and corruptible ! For if these bodies have a sensible perception of the preternatural disposition in them, in consequence of percen ing the life of the powers that use them, they will not sillier them to remain unemployed. But if they have not,1 they will not be animals. I -'or e\ery animal is sensitive, according to Plato. Hence also, he imparts to plants a sense of the last kind, and calls them animals. But that every thinwhich is suspended from soul, is animated and an animal, is also again asserted by Plato. If therefore, such bodies as an; the objects of sense, are [immediately] suspended from the divine sublunary souls, it is dubious how this is possible. They have therefore, other bodies prior to these. And this is what Plato manifests when he says, " that tiny become <r/>}i<irent icken tlity please," at other times In-ing invisible to us. And thus much concerning the words of the text.

\Vith respect however, to all the Clods that govern generation, we must not say, that they have an essence mingled with matter, ns the .Stoics assert they have. For nothing which verges to matter is able to govern with intellect and wisdom, nor is properly a prndncing cause, but an organ of something else. Nor must we say that they !ia\e an essence, unmingled with matter, but powers and energies mingled with it, as rS'umenius and his followers assert. For the energies ol the (iods concur with their essences, and their inward, subsist prior to their externally proceeding energies ; since a partial .soul also prior to the life which is inserted in the animal suspended from it, contains a more principal life in itself; and prior to the. externally proceeding motion, through which it moves other things, it is moved with a motion converted to itself. The sublunary Gods

' For fttv here, it is occesmjr to read ^,

therefore, are entirely uncningled with matter; adorning indeed things mingled in an unmiugled, and things generated in an unbegotten manner. They likewise contain particles impartibly, an; the causes of life, 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 best administration. They also give subsis tence to more excellent animals about themselves, are the leaders of angels, the rulers of daemons, and the prefects of heroes ; governing through this triple army the whole of generation. If therefore, we assert that the appropriate order of these divinities about generation, is the basis and seat of the total Gods, we shall speak rightly. And we shall likewise not err in asserting that they convolve the end of the divine decrement to the beginning. Such then U-ing the nature of these divinities, Plato indeed looking to the Gods that are both intelligible and intellectual, and to those that are projM-rly called intellectual, surveyed lour pro gressions of them in common. But they also contain powers derived from the supermundane Gods; whether they proceed from the twelve leaders, or from certain other deities.

From the celestial choir of Gods likewise, a certain order proceeds into gene ration, which, as the divine lamblichus says, is doubled in its progression. For from the twenty-one leaders, forty-two governments of Gods who are the fabrica tors of generation, are derived according to each elementary allotment. Hut from the thirty-six decadarchs,' seventy-two sublunary rulers proceed ; and in a simi lar manner other Gods ; being the double of the celestial Gods 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. For they receive an orderly distribution in a threefold, livefold, and sevenfold manner, analogous to the whole world ; in order that each of the elements may IK; a world, and may be truly an imitation of the universe. Such therefore is the concise doctrine concerning the sublunary Gods, accordin" to twofold essences Jives, anil allotments ; just as Plato also makes the ruling progeny of them to be dyadic.

In the next place, let us consider the words of the father, and what that is, for the sake of which they proceed. The words therefore, are neither those which 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 Demiurgus,

' The.e thirtysu decadarchs are the divinities alluded to by ill* Emperor Julian in his Oration to the Sun, *hcn he I..M, " Until., Sun divid.-i Ibe n.diac mto twelve po«erj of Ci,,d.. and each of tbe»« into three others, to that thirlyais »re produced in the wh<.le."

but by the one nature of the universe; nor psychical , for the one soul of the world, and all such other souls as have a generation, antecedently comprehend these ; nor intellectual ; for in short ' 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 are demiurgic and divine, rausin^ all

the generated Gods to l>e demiurgi, and to be characterized by the power of the speaking God. For words are communications of powers from first to second ary natures, and of the divine providence and admirable life, which the Demiurgus of wholes, antecedently comprehends in himself. Such therefore are, as we have said, the words.

The end of them however, is to render the Gods by whom they are received, demiurgic. For as the reasons [or productive powers] which proceed from art into matter, make artificial forms ; those that proceed from nature, physical ; from soul animated ; and from intellect, intellectual ; after the same manner the reasons [or words], that proceed from the Gods, make all the genera that are obedient to them divine. Hut since of the Gods themselves, some are of the demiurgic, and others, of the vivific order, some are characterized by an immutable and pure life, but others have some other characteristic property, — hence the form of the words, is defined according to the peculiarities of the speakers. For it is either demiur gic, or the canst? of a divine life, or the supplier of immutability and purity. Hence, since he who now delivers the words is the ] )cmiurgus, the words pro ceed characterized oy demiurgic power conformably to the peculiarity of the speaker, and render the recipients of th"in Pemiurgi. For though there are dif ferent orders of the mundane Gods, vi/. demiurgic, vi\ific, connectedly-con taining, perfective, guardian, judicial, and cathartic orders, in the same manner as there an; of the Gods < stablished above the heavens; since the former proceed according to the latter: yet at the same time, all of them participate of all power*. Different Gods however, are defined 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 vivific power, so far as they are illuminated by the vivific fountain; and in a similar manner, in the other powers. If, however, the speaker was a vivilic God, we should say, that he filled his auditors through his words, with divine life. But since he who delivers the speech is the Demiurgus, he imparts to the Gods the demiurgic peculiarity, disseminates his one fa brication into the multitude of rnundaiv 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 nXctrt here, it i» nrcr s»ary to read oXwi o r«v«.

therefore are the words, and this is the end of this demiurgic speech. It now remains that we should proceed to the developement of the words themselves.

"Gods of Gods."

The scope of this speech is to insert demiurgic power and providence in the mundane genera of Gods, 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 be primarily generated hy the demiurgic monad, and others through other media ; the Demiurgus indeed, producing all things from himself at once and eternally, hut the things produced in order, ami fust proceeding from him, producing together with him the natures posterior to themselves. Thus, for instance, the celestial produce sublunary («ods, and these1 generate mortal animals; the Demiurgus at the same time fabricating these in conjunction with the celestial and sublunary divinities. For in speaking lie understands all things, and by understanding all things he also makes the mortal genera of animals ; these requiring another proximate generating cause, so far as they are mortal, and through this receding a progression into being. Hut the character of the words is enthusi astic, shining with intellectual intuitions, pure and venerable as being perfected by the father of the (Jods, diflering from and transcending human conceptions, delicate and at the same time astonishing, full of grace and beauty, at once concise and per fectly accurate. Plato, therefore, particularly studies these things in the imitations of di\ine speeches ; as he also evinces in the Republic, when he represents the Muses s|>caking sublimely, and the prophet ascending to a lofty seat. lie also adorns both these sjK-eches with conciseness and \enerableness, employing the accurate powers of colons, directly shadowing forth divine intellections through such a form of words. Hut in the words before us he omits no transcendency either of the grand and robust in the sentences and the names adapted to these de vices, or of magnitude in the conceptions and the figures v. Inch give completion to this idea. Besides this, also, much distinction and purity, the unfolding of truth, and the illustrious prerogatives of beauty, are minglt d with the idea of mag nitude, this In'ing especially adapted to the subject tilings, to the speaker and to the hearers. For the objects of this speech are, the perfection of the universe, an assimilation to all-perfect animal [i. e. to its paradigm], and the generation of all mortal animals; ihe maker of all things, at the same time, presubsisting and

1 For «uirw> her*, it i* nec«»ar> to reail rovrwr.

adorning nil tilings, through exempt transcendency; hut the secondary fabricators adding what was wanting to the formation of the universe. All, therefore, being great and divine, as well the persons as the things, and sinning with beauty and a distinction from each other, I'lato has employed words adapted to the form of the speech.

Homer, also, when energizing enthusiastically, represents Jupiter speaking, converting; to himself the two-fold co-ordinations of Gods; becoming himself, as it wore, the centre of all the divine genera in the world, and making all tilings obedient to his intellection. l»ul at one time lie conjoins the multitude of Gods with himself without a medium, and at another through Themis as the medium :

But Jovr to Themis gives command to call The Clods to council.1

For this Goddess pervading every where collects the divine number, and con verts it to the demiurgic monad. For the Gods are both separate from mundane affairs, and eternally provide' for all things, being at the same time exempt from them through the highest transcendency, and extending their providence every where. For their immingled nature is not without providential energy, nor is their providence mingled with matter. Through transcendency of power they are not tilled with the subjects of their government, and through beneficent will, they make all things similar to themselves ; in permanently abiding, proceeding, and in hein;: separated from all things, Iwing similarly present to all things. .Since, there fore, the Gods that govern the world, and the daemons the attendants of these, receive after this manner immingled purity, and providential administration from their father; at one time he converts them to himself without a medium, and illu minates them with a separate, unmingled, ami pure form of life. Whence also I think he orders them to be separated from all things, to remain exempt in Olympus, and neither convert themselves to Greeks nor Barbarians; which is just the same as to say, (hat they must transcend the two-fold orders of mundane natures, and abide immutably in und. filed intellection. But at another time he converts them to a providential attention to secondary natures, through Themis, and calls upon them to direct the mundano battle, and excites dillerent Gods to dillerent works. These divinities, therefore, cs|>ecially require the assistance of Themis, who contains in herself the divine laws, according to which providence is intimately connected with wholes. Homer, therefore, divinely delivers two fold speeches, accompanying the two-fold energies of Jupiter; but Plato,

through tins one speech, comprehends these two-fold modes of discourse. For the Demiurgns renders the fiods unmintrled with secondary natures, and causes them to proviiV for, and give existence to mortals. Hut he orders them to fabri cate in imitation of himself: n<;d in an injunction of ihis kind, hoth these are com prehended ; \i/. the umni i . led through the imitation of the father, for he is sepa rate, being exempt from n . uidane wholes ; hut providential energy, through the command to fabricate, nourisii, and increase mortal natures. Or rather, we may survey both in each; for in imitating the Demiurnus, they pro\ide for secondary natures, as he docs fur the immortals; and in lubricating they are separate from the things fabricated. For every demiurgic cause is exempt from the things generateil by it; ljut that which is mingled with and tilled from them is imbecile an 1 inefficacious, and is unable to adorn and f.ihricalc them. And thus much in common respecting the whole of the speech.

Jx-'t us then, in the first place, consider what \ve are to understand by " (Jods of Gods," and what power it pos^es^e* ; for that this invocation is collective and COnvertive of multitude to its monad, that it calls upwards tin; natures which have proceeded to the one fabrication of them, and inserts a boundary and divine measure in them, is clear to those who are not entirely unacquainted with such-like discourses. IJut how those that are allotted the world by their father are called (Jods of (iods, and according to what conception, can not easily be indicated to the many; for there is an unfold ing of one divine intelligence in these names. Hence through this eau>e, some conjoin the words " of (iods" with what follows, erroneously making the whole to be, " of the Gods of whom I tun the Dcinittrgns." I -'or it is not proper to reproent the Demiurgus as the fabricator of some things but the father of others, and these latter less honorable natures. For they say, that IMato by calling the Demiurgus the fabricator of (iods, but the father of works, separates the latter from the former, as different, and le»s honorable. [They do not however s|»eak rightly ;] for the paternal is more venerable than the demiurgic characteristic. Neither is it right to introduce these repetitions where the diction is continued. For when, the intermediate words are many, then there is occasion for thi* parenthesis, but otherwise, the thing is superfluous. Others sav, that the mundane (iods are of ihc intelligible Gods, as In-ing the images of them, ju-t a> the whole world is the statue of the eternal (iods, according to Tinva'iis. Neither however, do these

speak rightly; because they do not assert any thing peculiarly illiistrit < •* of the Coils. For in a similar manner what IMato says would be adapted in every mortal nature. For all these, are uj the Ciods, as images of ' nii>-lligibh.s. And if it were requisite to refer to them the words " of Gods,'' I should think it would be

NOOK v ] TIM/EUS OF PLATO. 333

rather proper to call them Gods nf the God, as being alone produced by the one Demiurgus, mortal natures not being produced by him : since he who speaks is I he Demiurgus himself. Hence it would lx? more proper to speak in the singular, than in the plural number. But others say that the most total unities of the mun dane Gods, are called by the father, " Gods of (iods," leaders of leaders, and kin_rs of kings, as heimr 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 I'lato delivers the Demiurgus speaking to all the mundane Gods, or attendants of the Gods, and not to some of them alone. For if both such Gods as visibly revolve, and such as become visible when they please, collect themselves about the one Demiurgus, and the Dciniurgus says these tilings, to all these Gods themselves it is not proj>er 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 I'lato, we must show what his conception is. It will here however be belter to recur to the explanation of these words by our preceptor. He says therefore, that all the mundane Gods are not simply Gods, but that they are wholly (iods 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 in the world. And the invisible nature of them indeed, is primarily a God ; for this must now be understood, as that which is indivisible and one. But this vehicle which is suspended from their invisible essence, is secondarily a God. For if with respect to us, man is two fold, one inward, according to the soul, the other apparent, which we see, much more must both these be asserted of the mundane (iods; divinity in them being two-fold, one unapparent, and the other apparent. This being the case, we must say, that " Gods of Gods" is addressed to all the mundane divinities, in whom there is a connection of uuapparenl with apparent Gods; for they are Gods that participate. In sho^t, since two-fold orders are produced by the Demiurgus, sonic, being supermundane, and others mundane, and some l»eing without, and otl.iTs with participation [of body], if the Demiurgus now addressed tiie super mundane orders, he would have alone said to them " Gods f for they are without participation [i. e. without the participation of body,] arc separate and unap parent; — but since the speech is to the mundane (iods, he calls them (iods of (iods, as being participated by other apparent divinities. In these also da-mons are comprehended ; for ihey ;.!-•> are Gods, as to their order with respect to the Gods, whose pecu' y thcv iudivisibly participate. Thus also Plato, hi the Plixdrus, when he calls the twelve Gods the leaders of da-mons, at the same time

340 PKOCLUS ON THE [BOOK v.

denominates all the attendants of the divinities Gods, adding, " and this is the life of the Got/s." All these, therefore, are finds ' uffiods, aspossessing the apparent connected with the iinappareiit, and the iniindaiie \\itli the sujx-nnuiulane. And thus murli concerning the whole meaning of the words.

It is necessary however, since we have said the words are demiurgic or fabricative, that they should he received in a manner adapted to demiurgic providence. But if these words are intellectual conceptions, and the intellectual conceptions themselves are productions, what shall we say the Deiniurgus e/fects in the mul titude ol mundane (Jods by the first words of his speech .' Is it not evident we must say that this energy of his is deilic f For this one divine intellectual concep tion which is tin1 first and mo>t simple proceeding from the Demiurmis, deities all the recipients of it, and makes them demiurgic fJods, participated (Jods, and (Jods invisible and at the same time visible. Fur this, as has been said, is the meaning of" G ods of Guils." For the term (.ods is not alone adapted to them; since they are not alone invisible; nor the word (jods twice enunciated, as if someone should say (Jods and (Jods ; for every bond of this kind is artificial, and foreign from divine union. These things therefore, have lieen sutliciently discussed.

It is also necessary to observe in order to make the interpretations concordant, that every mundane (Jod has an animal suspended from him, according to which lie is denominated mundane. lie has likewise a divine soul, which rules over its depending vehicle; and an immaterial and separate intellect, according to which he is united to the intelligible, in order that In: may imitate the world in which all these are contained. And b\ the animal suspended from him, he is indeed a part of the sensible universe; but by intellect he belongs to an intelligible essence ; and by soul he conjoins the impartible life which is in him, with the life, that is divisible about body. Such a composition however being triple in each mun dane (Jod, neither does JMato here deliver the. Demiurgus speaking to intellects; for intellects subsist in unproceeding union with the divine intellect, and are en tirely unltegotten ; but soul is the first of generated natures ; and shortly alter the Deminrgus addresses these when he says, " since yc arc generated." ?s'or does he represent the Demiurgus as speaking only to the animals which are suspended from the soul* of these (Jods ; for they pertain to corporeal natures, and are not adapted to enjoy the one demiurgic intelligence, without a medium. IVor yet does he represent him as speaking to souls by themselves ; for they are entirely immortal ; but the (Jods whom he now addresses are said by him not * to be in every respect immortal. If therefore it be requisite for me to say what appears to

1 O»o« is omitted here in tinoriginal.

1 For firv eirui TO wa^JTU)- aUuniTuvt in the original, it is nect'isary to rrad ftij tuui t. r. X.

UOOK v.] TIM/EUS OF PLATO. 34,

me to he the truth, the words of tin- Demiurgus arc addressed to the composite from soul and animal, viz. to the animal which is divine, and partakes of .1 soul. For intellect docs not know the demiurgic will through reason, hut through in telligence, or in other words, through intellectual vision; nor through conversion, but through a union with that intellect which ranks as a whole, as bein;; itself intellect, and as it were of the same colour with it. But soul as beiiiir reason, and not intellect itself, requires appropriately to its essence the energy of icason, and a rational conversion to the intelligible.1 To these therefore, as hein^ essen tially rational, and as bein:; essentialli/ed in reasons, the demiurgic speech proceeds. And it is adapted to them m a twofold respect, first, as bciiiir participated by bodies; for they are Gods of those Gods : and secondly, as participating of intelh-cts ; for they are Gods of [vi/. derived from] intellects which are also Gods And they participate of intellects, and arc parlicipahle hy bodies. Hence the assertions that they are generated, and that they are not entirely immortal, ami every tiling else in the speech, are appropriately adapted to them, so far as they have a certain co-ordination and connexion with mundane natures, and so far as they are participated hy them. But the mandates " learn and generate" and every tiling else of this kind which is more divine than generated natures, are adapted to them as intellectual essences.

" Of whom J am the Dciniurgus nrul father of works, whatever is generated by me is indissoluble, such being my will in its fabrication/'

Plato as I may summarily say, appears to i:i\e a triple division to the energy of the one Dciniurgus in his total production of the junior Gods, viz. a division into the deilic, into that which imparts connexion, and into that which supplies a si militude to animal itself. l;or the address of tin1 Drmiiirgiia evinces those to he Gods that proceed from him. But the assertions respecting the indissoluble and dissoluble, by defining the measure of a medium between these, impart a distnhution and connexion commensurate to the order of the mundane Gods. And the words calling on I hem to the fabrication of mortal natures, cause ihem to l»e the sources of perfection to the universe, and the fabricators of secondary animals, conformably to the imitation of the paradigm. But through these three energies the Demiurgus elevates his offspring to all the intelligible Gods, and establishes them ia the intelligible triads. In the one bein;; indeed, [or the summit of these

1 Imtead of roarer, it is rnjuinitc (o read

.•U-2 PROCLUS ON THE [Boor r

triads] through tlie first of these energies ; for that is primarily deified, in which the one is deity, Imt being is the first participant of it. For the one it<< •!/' is alone deity, without habitude to any thin-, and is not participable ; but tin • v,u bcin* in which there is the first participation is Cod of Cod. And litiHg e> .leitv as the summit of all beings; Imt t/icunc of it is deity as proceeding from tin we itself, which i* primarily Cod. Hut through the second of these energies the 1), miiirgiih e>iahlish. s his oll'spring in the second of the intelligible triads, i. e. in eternity itsell". For eternity is tlucause of 'his indi-»ohilil«- permanency to e\er\ thin"- which continues perpetually undissohed. Hence all mundane natures are hound according to the demiurgic will, and ha\e something of the indissoluble through the participation of him; the natures which are primarily indissoluble being dif ferent from these, and thoM- that are trnU immortal subsiding for |lls >;,|i,.- ^nd lie establishes them in all-perfect animal [or the third of the int. -Ili^ihle triads] tlirou^h the third of these energies. For to this the vi\ itic a>similates the mun dane Cods, and in>erts in them the paradigms of animals \\hich they generate. And this indeed, \\ill he one scope of fahrication, the con\i-rtinand perlectin"- theproceetlin-^ mnltitude of the Cods. Hut alter the one there \\ill \yc a triple • lesijrn, which establishes them in the three intdli^ihle ordei-s.

This second demiur-ic intelligence therefore, after the first which is deific, illu minates the mundane ( iods N\ ith a linn estahlishnient, an immutahle power, and an eternal essence, through which tin; whole world, and all the di\ine allotmentssnhsist always the same, participating through the father of an immutahle nature and nndecaying power. For e\ cry tiling which is generated from an immovcahle cause, is indissolnhle and immutable; hut all the progeny of a mo\eahle cause are mutable. Hence amon^ mundane natures, such as proceed from the demiurgic cause alone, in consequence of hein^ generated according to an invariable sameness, are permanent, and are exempt from every mutable and variable essence. But such as proceed both from this cause, and from other moveable principles, are indeed immutable so far as they proceed from the Demiur^us, but mutable so far as they proceed from the latter. For those natures which the Deminrnis alone o-Cne-

rates, these he fabricates immutable and indissoluble, both according to their own nature, and according to his power and will. For he imparts to them a guardian and preserving power, and he connects their essence in a manner transcendent and ex.. ,pt. For all things :nv preserved in a two-fold respect, from the power which lie contains, and from his providential goodness, ulnch is truly able and willing to presenc every thing which may \tc lawfully perpetually saved. The most divine of visible natures therefore, areas we hare said from their own nature indissoluble;

BOOK v.] TIM/ELS OF PLATO. 343

hut they are likewise so from the demiurgic power \vliirh pen ades through all tilings, and eternally connerts them. For this power is the guard and the divine law which connectedly contains all things. But a still greater and more principle cause than these is the demiurgic will which employs this power in its productions. For what is superior to goodness, or whathond is more perfect than this, which im parts hy illumination union, connects an eternal essence, and is the bond and measure of all things ; to which also the Di-iuiurgus now refers the cause of im mutable power, saying, " suck being tni/ will 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 whole of things.

Who the Demiurgus however is, and who the father is, hai 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 [or bound] being the 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 (lods call Phanes Protogomis. Hut maker and father is Jupiter, who is now called hy him self the Pemiurgus, but whom the Orphic writers would call the father of works. And maker alone, is the. cause of partible fabrication,' as the same writers would say. To father alone therefore, all intelligible, intellectual, supermundane, ami mundane natures are in subjection. To father and maker, all intellectual, super mundane, 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 lars we learn from the narration of Orpheus; for according to each peculiarity of the four there is a subject multitude of Gods. IJut what are the works of the De miurgus and father? Is it not evident, that they an? all bodies, the composition of animals, and the number of participated souls. All these therefore, are indis soluble, through the will of the father. For this imparts to them the power of immutable permanency, and connects and guards them with exempt transcen dency. The intellects however, which supernally ascend into souls, cannot be said to IMV the -corks of the lather. For they had not a generation, but were un folded into light in an unbegotten manner; being as it were fashioned within, and not proceeding out of the adyta. For neither are there paradigms of intellect, but of middle natures, and 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 This divinity is Vulcan.

.141 PIIOCLL'S ON THE [BOOK v.

such as are generated, derive their subsistence from the intelligible paradigms, of which animal itself is comprehensive.

"Every thins; therefore, which is bound is dissoluble, but to be willing

P- 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 asserted of the Gods, and to conjoin proper modes of solution with appropriate bonds. For every tiling is not bound after a similar manner, nor is that which is bound in one May, dissolved in different \\ays. Hut that which is in a certain respect bound, lias also its dissolution according to this mode. That whicli is in every respect bound, is likewise in every respect dissolved. And that which is bound by itself is also by itself dissolved. Hut that which is bound by something different from itself, has also on that its dissolution depending. That likewise whicli is bound in time, is also dissolved according to time. Hut that \\hich is allotted a perpe tual bond, mii'.t also be said to be perpetually dissol\ed. For in short, dissolution is conjoined \\ith e\ery bond. For a bond is not union without multitude; since the UIIL does not require a bond. Nor is it an assemblage of many and dillereut things, no longer presen ing their characteristic peculiarities. For a tiling of this kind is confusion; and that which results from them is one thing consisting of things corrupted together, but does not become bound. For it is necessary that things that are bound should remain as they are; but not IM- bound when cor rupted. Hence a bond then alone takes place, when there are many things, and which are preserved, having one power connective and collective of them, whether this power be corporeal or incorporeal. If this however IM' the case, things that are bound are united through the bond, and separated, because each preserves its own proper nature.

Fvery where therefore, as we have said, a bond has also dissolution connected with it. Honds !io\\ever and their dissolutions differ in subsisting in a certain respect, and simply, from themselves, and from others, according to time, and per petually. For in the^e th»-ir differences consist. We must not therefore wonder if the same tiling is both dissoluble and indissoluble ; and if it is in a certain re- S|H ct indissoluble, and in a certain respect dissoluble. So that the works of the lather, if they are indeed indissoluble, are so, as not to lie dissolved according to time. Hut they are dissoluble as having together with a bond, a separation of the simple things of w hich they consist, according to the definite causes of things, that are bound, existing; in him that binds. For as that which is self-subsistent is said

to bo so in n twofold respect, one, as supplying all things from itself alone, but another, as subsisting indeed from itself, and also from another, which is the cnuse of it, thus also the indissoluble is so, from another,' and from itself; just a* that which is mo\ed is twofold, and subsists in a similar manner.

To these two modes however, two modes of dissolution are also opposed ; viz. that which is dissoluble, from another and from itself is opposed to that which is indissoluble from another and from itself. And the. ft inner indeed, is dissoluble in itself, as consisting of things that are separate. But in consequence of having in something else prior to itself the causes of its subsistence, by this cause, and according to this mode alone, it becomes dissoluble. Airain, that which is simply dissoluble in a twofold respect, and which contains in itself the cause of its disso lution, and also receives it from another, is opposed to that which is simply indissoluble in a twofold respect, from itself and from another. These therefore arc four in numl>er, viz. that which is simply indissoluble from another and from itself. And a^ain, that which is indissoluble after a certain manner in a twofold respect; that which is dissoluble afier a certain manner in a twofold resjK-ct ; and that which is dissoluble simply from itself, and from another. * Of these four however, the first pertains to intelligible* ; for they are indissoluble, as being entirely simple, and receiving no composition or dissolution \\hatever. lint the fourth belongs to mortal natures, which are dissoluble from themselves and from others, as consisting of many things, and being composed by (heir causes in such a way, as to be at a certain time dissolved. And the middles pertain to the mun dane (jods; for the second and the third of these four concur with them. For after a certain manner, these as being lh" 'vorks of the father are indissoluble ; and they are saved from themselves, and through his will. And again, they are in a certain resj>ect dissoluble, because? they are bound by him; and he contains the productive principle of those simple natures from which they are composed, livery thing therefore which is bound i.s dissoluble; and this is also the case with the works of the father.

For bodies indeed, are bound through analogy; for this is the most beautiful bond of them. Hut animals arc bound with animated bonds, as we have before observed. And souls which contain something of a partible nature are bound by media, [viz. by geometrical, arithmetical and harmonical ratios ;] for IMato calls these and all the productive principles of which the soul consists, bonds. For impartible natures alone are unindigcnt of bonds; but those that arc bound,

I [lip' €Ttln,,i is omitted in the original.

Tlir words (at Avror ax-Xwt wop' tavrnv cat -tap' trtpov, ire onntti d in Hie original.

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 Demiurgus. After this manner therefore, the dissoluble, of the mun dane Gods as from another, or rather as in another, subsists. Hence they are in a certain respect, but by no means simply dissoluble. For if thev were dissoluble from themselves, but indissoluble according to the will of the father, as Severus, Atticus, and Plutarch are accustomed to say, against whom many arguments are adduced by many ;' if this were the case, whence did they derive the being dissoluble from themselves ? For if dissolution is natural to them, who imparted to them this natural power? For it \vas not any other than the Dcmiurgus. If however, he is tinsupplier of nature to them, he also is the cause of their dissolution. Hut if the beini; dissoluble is preternatural to them, the con trary, the indissoluble, is natural to them. And if it is natural to them, they will possess the indissoluble from themselves ; and the very existence of them will be a tiling of this kind ; in the same manner as self-motion is natural to soul, levity to fin1, and to every tiling, that which necessarily exists in it essentially ; so that the mundane Gods will po>sess this from themselves. Hut I say from themselves, because they will possess it from their proper composition, which they are essen tially allotted ; for they will not po--e>s it ;»> self-hiibsi>tent. It is ridiculous therefore to say, that being dissoluble of themselves, they are alone indissoluble through the will of the father, which these men assert to be the case, in conse quence of wishing to preserve the axiom, that every thing generated has corrup tion, and who also contend that the world was generated, lest Tima-us should appear to contradict Socrates, whom he had heard on the preceding day admit ting that the unbegoHen,* is incorruptible. Hence, if the genus of the mundane Gods is of itself indissoluble, it i> also of itself unbegotten, and not alone through the will of the father. For unless we admit this, how can we accord with Plato, who makes a twofold indissoluble, one according to nature, but another accord ing to the demiurgic will ! And, if we deny this, must we not also speak impiously of the Demiurgus himself? For if being willing to make his fabrications indisso luble, he does not possess the po\v» r of effecting this, we must separate his will from his power, which would be absurd, since this does not take place with worthy men. Hut if he is both willing and able to make these indissoluble, lieing able, he will make them to IM- indissoluble ; so that the indissoluble in them is according to nature. For each of them was gent-rated indissoluble, but was

' For a»o TroXXa litre, rratl UTO n-bXXwv.

1 Iiutcail of yo-t-ijrof litre, it is olivioii'K lifccisnn l<> r«a<I nycu^rrr.

not generated dissoluble, and afterwards was made indissoluble 4 since the work* of 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 likewise in a cer tain respect a dissolution of tin m, so far as they consist of things of a simple nature, of which the father contains in himself the definite causes. At one and the same time therefore, they are indissoluble and dissoluble. They are not however, so indissoluble as the intelligible ; for thai is indissoluble through tran scendency of simplicity. But tin--,. are at tinsame time indissoluble and dissolu ble, as consisting of simple natures, and as being perpetually bound. Tor all the natures that are bound In-ing dissoluble, such as are perpetual, possessing through the whole of time beauty from the intelligible, divine union and demiurgic har mony, are indissoluble. But mortal natures are dissoluble alone, localise they are connected with the deformity and inaptitude of matter. And the former indeed, are beautifully lianuoni/ed through tin1 union inserted in th< m by their harmonizing cause ; but this is not the c;;se \\iih the latter, on account of the multitude of causes which no longer insert in them a similar union;1 for their union is dissipated through the multitude which is mingled in their composition; so that they are very properly allotted a remitted' harmony.

Hence, every thing which is bound is dissoluble. Hut one thing is thus dis soluble and indissoluble, and another is dissoluble only, just as the int'-lligihle is alone indissoluble. "Why therefore, is that which is primarily bound, at one and the same time dissoluble and indissoluble ? Because it is beautifully harmonized, and is rccll composed. For from bciu^ ;<•<•// composed it obtains union ; since ffoodncxs is unific. But from the intelligible it obtains the bcnuli/ ully ; 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 harmonica! arrangement to mundane natures. Hence wo airain have the three causes, the Una! through the TI c //, the paradigmatic through the betiutifulfy, and the demiurgic throngh the /u /•;//"//; :<y/.' But it is necessary that a composition of this kind, harmonized by the 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 For f i-io<Tii' it is necessary to read riwriv.

Kr^npnirfif njv is erroneously printed for fryn\air/iri-ti>:

' After TI\V »apn£<iy/mr«r»j>' it is necessary to supply Ihc wordi it« row KaXwi, rij»- brjfuovpytnff, which ire wanting in the original.

348 I'HOCLUS ON TUB [IIDOK v.

Moreover, prior to thi8 Plato had said, that the universe is indissoluble except by him by whom it was hound. If however it is entirely impossible for the universe to l>e dissolved by any other, but the lather alone is able to dissolve it, and it IN impotable for him to ellect this, for it is the province of an evil nature, — it is impossible for the universe to be dissolved. Tor either' he must dissolve it, or some oilier. But if some other, who is it that is able to oiler violence to the Dcmiurgus? For it is impossible that a dissolution of it should !>e effected except by him that bound it. 15ut it he dissolves it, ho\v lieing good, can he dissolve that which is beautifully harmoni/ed and well composed ? For that which is subvertive of these, is productive of evil ; just as that which is subvertive of evil is allotted a beneficent nature. Hence, there is an equal necessity that the Demiurgus should be depraved, if it be lawful so to speak, or that this world should be dissolved [vi/. each of these is equally impossible]. Such therefore is the necessity which Plato assigns to the incorruptibility of the universe. Hence, that Plato gives the indissoluble to the composition of the mundane Gods, he clearly manifests, 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 (jods are indis soluble, they themselves must be essentially indissoluble. Here however he says that they are not in every respect indissoluble. It is evident therefore from both these assertions, that they are indissoluble, and at the same time dissoluble,1 and that they are not in every respect indissoluble in consequence of their being appropriately bound. But if these things are true, there is every necessity that the dissolution of them should be very dilli-reiit 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, but remain incorruptible through the will of the father; but 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 i in here, read urt.

' The words «u< XITOI are omitted in the original.

' For avrov fvnr, it it n<-ce*-<ur\ to read atrrw fu

greater and more excellent bond than the vital connectives with which you were bound at the commencement of your generation."

Since all the mundane Gods to whom these words are addressed consist of divine souls, and animals suspended from them, or in other words, since they arc participated souls, and since the Derniurgus denominates them indissoluble and at the same time dissoluble, because the indissoluble of them is not intelligible, and their dissolubility is not mortal, but the former is through a composition ' 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 them ; — this being the case, he 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 lakes 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. For see how a middle of this kind may be surveyed in the mundane Gods. That is principally and primarily called immortal, which supplies itself 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 w Inch primarily possesses any thing is such from itself; since if it were not so from itself but from another, that other would be primarily, either intellect, or life, or the one, or some thing else ; and either this would be primarily so, or if there is nothing primarily, the ascent will be to infinity. Thus therefore, that is truly immortal which is immor tal from itself, and which imparts to itself immortality. But that which is neither vital according to the whole of itself, nor self-subsistent, nor possesses immorta lity from itself, is not primarily immortal. Hence as that which is secondarily be- \\v is not l>ein:r, 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,1 nei ther possessing a connascent life, nor infinite power. For these three are in a successive order. That which possessesfrom itself infinite life; that which re ceives infinite life from another; and that which neither from itscif nor another

For wnftrbi'f luff, I read ovtOnnv. For prior lo llit*, Procliii in "jwnkiiiL; >'f Mn-w fiod* »a^», r« *c t »• roi/rnif, nVirov a^ta mi \vrov tartft vt r£ uirXwr irvrflfTW.

1 For row Qnrarcv hrre, it i» ob*iou*l\ nccfwarv lo read r»» oCurarep.

exhibits the infinity of life. And the first indeed, is immortal; the second i* not immortal ; the third is mortal; and the middle is adapted to the mundane Gods. For they neither have the immortal from themselves, so far as they derive it from that which is truly and primarily immortal, and so far as bodies arcsuspended from them ; nor have they a finite tile ; hut they are filled indeed from the eternal Cods, and pioduce mortal natures. For the second fabrication is connected with the first, proceeds about it, is governed by it, and refers to it the production of the mortal genera.

A^ain, 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 be of dissolution ? Hut that is secondarily indissolu ble which is indissoluble with a bond ; which is at the same lime dissoluble in con sequence of proceeding from divided causes. For it is not simply dissoluble, but dissoluble by its cause. For that which is bound prior to all time is alone bound according to cause; but that which is alone causally bound, is alone causally dissolved. For every thing is adapted to he dissolved, by that by which and after the manner in w Inch it is bound. And the third from that which 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 Kubordinately so, together with composition ; and the third, falliuoil' from both, i» in its own nature dissoluble.

Neither therefore, are the mundane C.'ods entirely indissoluble ; for this per tains to the most simple natures. Nor are they dissoluble according 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 also, a bond precedes dissolution; for it is more excellent, and the resemblance of a more divine power. And tins is seen in souls ; for 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 and the indissoluble do not entirely pertain to the mundane Gods ; yet at the same time they do pertain to them. And because they are not in every respect present with them, nor in such a manner as in intelligible*, immortality 11111*1 be taken from them. For in the Banquet ako, Plato does not think fit to call Love immortal, yet he docs 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 they are bound together by many media. It appears likewi.-e, with respect to the-

immortal, that one kind of it is common to all the beings that differ from n mor tal nature,1 and \\hich consists in not bein^ cloprivctl of the life which it possesses According to this sense of the* word, Pinto s.iys that the Dcmitir^us is the cause of immortal natures; hut the junior Gods, of such as arc mortal. But another kind of the immortal is the peculiarity of intelligible!*, being eternally so. And another belongs to the mundane Gods, which is an immortality perpetually rising into existence, and having its subsistence in always becoming to be. Hence, 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 are 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 becoming to be immortal. But 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, and has not * always one and the same indivisible life, this possesses an immortality co-extended with the flux of generation, but is not im mortal according to the stability of being. And again, the medium between the immortality of the mundane Gods and that of partial souls, is that whirh has a life always rising into existence, and which ascends and descends in intellectual energy, so as to be nearer to mortal natures, leaving indeed a more excellent in tellection, but transferring itself into one that is subordinate, and again recurring1 to ils pristine condition without oblivion. And of these, the former indeed, is the peculiarity of the mundane Gods; but the latter of daemons, the attendants on these Gods. But if the nature which remains is filled with oblivion in descending, Incomes most proximate to mortals, entirely destroys the true life which it con tains, and alone possesses the essential Iile,--Mich an immortality as this belongs to partial -«oii|s. Hence, the DemiurgiiN in his speech call.s the immortality in these homonymous to that of the immortals. If however there is any nature after these which easts a>ide its essential life, ijiis is alone ' mortal. Hence, the pri marily immortal and the mortal are the extremes. But the immortality of the mundane Gods, and that of partial souls, are the sub-e\tivmes. And the immor tality which is truly the medium between these, is that of daemons. Hence loo, demons are in reality entirely of a middle nature. And thus much concerning Jhe whole design of the words.

1 Instead of rri- /j»j Qnjrrv, it is wre>«.irv to read n.v 0> fjrim. * For fun here, it i« mressarv to read /jij. Tinoriental has erroneously fi«m\ ioMtail o( fiotttf.

Let us however, if you are willing, concisely recur to particulars. After what manner tlierefore, generation is adapted to tin; mundane Gods, I have frequently shown, and have observed, tlr.it it manifests composition, a life in conjunction with time, and a progression from another cause, and which is co-extended with the whole of time, hut is not alwavs [or hanot an eternal subsistence]. But the words, " </c* life nut uiitixntiil, Hur iiidiXMiJu/i/c," manifest that they are gem rated im mortal and indissoluble. For to he eaeh of the>e, is present witli eternal natures alone; hut to be gf/tcnttat eaeh ot 'them, is adapted to those generated natures, whose life is extended with the whole of time. And ><ut to l>c ciitinli/ immortal, )inr entiri/j/ indissoluble, delivers to us many specie* of immortality. Plato there fore, shortly after calls divine souls immortal, and partial souls homonymously immortal. But the words, " i/<,u .\liull nuer t/c <//.sj<,/i«/ nor Income subject to the fatality of death" take away from the Gods all the mortal-formed nature, and a perpetually convertible and mutable life. For mortality is an allotment of life, which is now mingled with non-being. And " tin: /utuiiti/ uf i/citlli" a^ain occultly exhibits to us many differences of deaths. For the death pertaining to those who are called daemons according to habitude is of one kind ; that of partial souls is of another kind ; that of animals, of another; and that of animated bodies, is different 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, being the lapse of the soul into it; the third is the dissolution of the body and soul from each other; and the fourth, is the privation of the life which is in the subject body. Hut from these the mundane Gods, and essential daemons, the attendants of the Gods, are perfectly exempt. .For even the first kind of death is not adapted to these, as the divine lamblichus also asserts, who preserves the fkctnoniacal genus, truly so called, immutable. Why tlierefore, is there a bond of these.1 Is it not because goodness, according to which the demiurgic will is defined, unites, and measures all things, and leads them to one conspiration ? And it seems that according to this especially, the mundane Gods 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 divided according tothe allotments of Justice, they distribute the one and total providence of the father, and the one

1 Instead of raurm fit* ovv tori Ifffpot, I read TUUTUV ptv ovv J«a ri ten ^ta 1 For virtp toy vow here, it ajiptan to me to be requisite to read vrtprri» » ,

BOOK v.] TIM^EUS OF PLATO. ;tf3

bond which proceeds from the demiurgic monad. Tlic celestial therefore, and in .sliort, all the mundane Gods are neither indissoluble nor dissoluble, but are simply both. It is inferred ho\\»:ver, that they are neither immortal nor indisso luble, from their being generated. For this is manifested by the words, " became you ore <,'<•//<•/ v/ /<•</." For every thin;; generated 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. But 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 you1 indicating my desire."

The first address to the mundane Gods was deific of, or deified the auditors; for it evinced all of them to be Gods, and to be participated by the bodies in which they ride. For these very bodies also are Gods, as being the statues of Gods; since IMato likewise calls the earth the first and most ancient of the Gods within the heavens. lint these deified bodies are participants of the Gods truly so called, from which they are suspended, and which are prior to generation. For these bodies have, as he says, generation. But the second address to the mun dane (iods, inserted in them an eternal power, through the participation of an indissoluble connexion. And the present words till them with di\ine and demi urgic conceptions, proceeding snpernally 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, lint these words fill the multitude of Gods \\ith the demiurgic intelligence? of all the forms that are contained in intelli gible animal. And through the word jio:c indeed, the eternal is after a manner indicated ; through the word what the united and convolved ; through / say, that which proceeds into multitude, and is disseminated about the. many Gods; and through indication a plenitude 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 Demiurgus establishes him self analogous to intelligible intellect, and fills the mundane number of Gods with intellectual conceptions. Farther still, these words convert this multitude to the

1 In the te»t of I'roclui, qfint is erroneously printed for v/ia«.

Tim. Plat. VOL. II. 2Y

3A4 PROCM'S ON THE

one demiurgic intelligence, and prior to a providential attention to secondary na tures, illuminate it with uumingled purity and stable intellection. For as the Deiiiitirgus makes by energizing intellectually, and generates from inward, exter nally proceed ing energy, thus also he wishes the mundane Gods first to learn and understand the will of their lather, and thus afterwards to imitate his power.

"Three genera of mortals yet remain to he produced. Without the generation of these therefore, the universe will be imperfect ; (or it will not contain in itself all the genera of animals. JJut it oiijjht to contain them, that it may be snflicienlly perfect. Vet if these are generated and participate of life through me, they will become equah/ed to the

(•Oils."

The most total, first, and most divine of ideas, not only give subsidence to such mundane natures as are perpetual, in an exempt manner, hut likewise to all mortal natures, according to one united cause. For the idea of winged natures which is there, is the paradigm of all winged animal* uhateier; the idea of the aquatic, of all aquatic; and the i. lea of Me pedcstnal, of all pedestiial animals. But tho progression* of intelligible* into the intellectual orders, b, come the sources <.f the division of united ideas, produce into multitude total causes, and untold the definite principles of multiform natures. For there is not in intelligible., one intel lectual cause; of all aerial animals; since there is not a separate intellection of jK-rpctual animals of this kind; nor one intellectual cause of aquaiie, nor in a similar manner of terrestrial animals; but ihe power of diCerence [in the intellec tual order] minutely distributes the whole into part*, and monads into numbers. Hence the causes of di\inu animals, according to which the Deiniurgus gives subsistence to the orders of (Jods and da-mons that produce generation, exist in him separate from the causes of mortal natures, according to which he calls on the junior Gods to generate mortal animals. For the Demiurgus pre cedes the generative energy oflhese Gods, and makes by merely saying that «i thing is to be made. Fur t/ic wunls uj' the father arc demiurgic intellections, and his intdlcctiuns arc creations; but a proximate creating is adapted to tin; multitude of Gods. And again you see how the order of effective and generative causes is unfolded into light. For the choir of mundane Gods produces indeed mortal animals, but in conjunction with motion and imitation.1 And the Duniurgu.s

I or ,-eru pciA,,., I rtad flfTa,lu\n,. JW Ilie inun.Ijiit (iod, arc in no part of ll.o Tini;i'u> rq>r<"- 5enled as cuu*uliinp about the fabricatiou of thiagi. Nor u consultation adapted to a diviue iiature, !x;t aus« it implies imperfection.

v.] TIM/DL'S Ol; I»LATO.

also produce* thorn lint liy speaking, viz. by intellection. For lie speaks indeed,

intellectually perceiving, and immoveably and intellectually. Animal itself also

produces them ; for it contains the one cause of all winded, of all aquatic, and

of all terrestrial animals. But it produces them with silence by its very essence,

and intelligibly. For the demiurgic «t|x?ech receives indeed the paternal silence,

but the intellectual production, the intelligible cause, and the generation which

subsists according to energizing, the providence according to existence. Motion

also receives the demiurgic words, but the orderly distribution which is mingled

with a sensible nature, receives the intellectual energy. For the fabrication.* which

exist at the extremity of things require a producing cause of this kind. Every

thing therefore which is mutalilc, which is changed in quality, which is generated and

corruptible, in generated from n cause, innnorciible indeed according to essence, but

tnnrcd according to energy. For the motion which ii t litre, fcparatcd from essence,

here produces an essence which is maced. Hence, because that which makes, makes

both according to essence and according to energy, both which are as it were

woven together, mutation of essence thence derives its progression. Mortal natures

therefore require moveable causes, and those that are very mutable, many such

causes. For it is impossible that these causes should remain only-begotten ;

since the mortal genera would not have an existence.

It is necessary however, that the mortal nature should exist, in the first place, in order that every thing may have a subsistence which is capable of being gene rated, \\-/.. both perpetual beings, and those which at a certain time cease to exist For iM'yond these is that which in no rcsj>ect whatever is. In the next place, this is necessary in order that divine natures and being may not be the last of things:

since that which is generative of anything 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 be imperfect, not comprehending every thing, the causes of which are contained in animal itself. For the winged which is there, is the cause of all winged natures, the aquatic of all aquatic, and the terrestrial of all terrestrial natures, whether divine or mortal. Hence Orpheus says that the vivific cause" of partible natures, while she remained on high, weaving the order of celestials, was a nymph, as being undeliled ; and in consequence of this con nected with Jupiter, and abiding in her appropriate manners ; but that proceeding from her proper habitation, she left her webs unfinished, was ravished, having been ravished was married, and being married generated, in order that she might animate things which have an adveutitous life. For the unfinished state of her

1 i. «. Proserpine.

PROCLUS ON THK [BOOK v.

webs' indicates I think, that the universe is imperfect or unfinished as far as to |MT]>etir.il animals. Hence Plato says, that the one Demiurgus calls on the many Derniiirgi 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 ^universe, and also exciting our recollection of the di\ine Orphic fable, and affording us interpretative causes of the unfinished webs [of Proserpine],

The divine number therefore, has its proper boundary and end, and is perfect. Hut it is also necessary that the mortal nature should exist, and ha\ean appro priate limit; and this triply, aerially, aquatic-ally and terrestrially. For celestial- Iv, is impo>sib!e, Ix-cause the summit and the first genus of every order i.s muletiled and perpetual, in consequence of Ix-iug assimilated to the cause which is prior to it. As therefore, the first of intellectuals i> intelligible, and the first of annels is a (iod, thus also the first of selisibles is perpetual and divine. Hut in generation the mortal is connected with the divine nature. Hence Plato deno minates the mortal genera ///trci/muuJcr, being as it were the refuse of the fabrica tion of the f«ods, and dregs generated from the (iods themselves. 15nt how are these said to be not generated? Is it as not being yet generated ? For because there is order in the things which give completion to the universe, and the Demiurgus has definitely made such of them as are secondary in order, to differ from those that are prior to them, on this account he hays, that the former are not yet generated, the latter pre-existing. Perhaps too, after another manner, they may be .-.aid to l»e not ^cncraltJ, so far as they are produced by the demiurgic monad, and by an immoveable and eternal effective energy ! but that they are inortul, so far as they are produced by the junior ( Iods. These however, participate of a certain perpetuity; Ix-catise they are incorruptible indeed, according to form or si>ecies, but are individually corruptible. For in these, form is distinct from the individual, and the whole form is not contained in them, as it is in divineanimals, and vvhich 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 which the form is immutable and one, and is the same in many participants. Hut 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, in order that the world may be perfect, not divisibly indeed, on account of the intelligible cause of it, but that it may at the sametime, be ail-variously impressed with

1 Conformably lo this, Claudian in hii poem, DC Huptu Proserpina:, sa>s of Proserpiuc, Sensit udt'sse Dcas, imprrjectuiuijue laborem Ditcrit.

forms. For such things as the one cause of all winded natures comprehends, these the sensible nature is allotted partihly, and the monad \vhirh is ihere, generates the number that is here. Hut if these things be admitted, the I)emiur<ru.s

(intellectually perceiving eaeh of the mortal natures, so far as each is nnU^otten, or without generation, l>ecanse he comprehends that which is mortal in an unbegotten manner,) not only possesses the four ideas [contained in animal itself,] hut the sub-divisions also of these, into the unlx»goUen causes of immortal and of mortal natures. Intelligible animal therefore, is one thin-j, and the intellectual animal in the Deniiurgus 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, — hence Plato indicating what the form of this perfection is, adds, " that it inny he sufficiently perfect? For it thus will !H« all-|XTfeet, through containing in itself all animals, embosoming all intelligible and intellectual powers, and receiving the distributed images of ail-united paradigms. \Vhy therefore, some one may say, if it is necessary that tin; 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, " hut l/icse partici pating of life through me will become equal to the (tods." By which words he directly conlirms what has been In-fore observed, that every thing which is pro duced by an immoveable cause, is nnbogotten and immutable ; but that a thing which is produced by an immoveable cause, through a cause that is moved as the medium, is partly unbe^otten and partly mutable. For it receives from the immoveable cause unity, but from the mo\ cable cause multitude; and from the former indeed existence, and form ; but from the latter individuality, and the being generated, or becoming to be; through which it is preserved according to form, but jx-rishes according to the individual. Since therefore, some one may say, the Demiurmis himself constitutes rational souls, according to which they become equalised to the God", how does Plato shortly after call these souls homoiiymous to divine souls, according to the immortal ? Must it not there fore IM> said that the word ITU^ITO, tfjiuilixcd, 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 cyualisci/, passes into a similitude to the equal. Hut the equal is a symbol nf the mundane Gods, as we may learn from the Pannenides. To 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

.158 PROCLUS ON THE [ROOK v.

it a God, through a divine nature being exerted in it, according to which also it u conjoined with the truly-existing Gods. And thus imicli concerning thin parti cular.

It in likewise accurately said, "through vie." For the mortal genera are generated by the Demiurgns, hut eternal natures through him. For lie pos sesses according to one united cause, !>oth the hif which, and through which. And a* father indeed, he produces all tliin»s by hininelf; hut as the Demiurgns he pro ducer eternal natures through himself. And mortal natures are generated in a divided manlier by him, hut through the junior Gods. The junior fabrication how ever must not be despised, Ix-cause it lias the relation of through which to the guperinundane cause. Tor more proximate causes have always the order of through which, with reference to exempt productions, Fur tutture is the organ of the junior fabrication, ami oftuituic again, innate heat. Hence, such IMatonists, a.s for instance the great Theodorus, as adapt to the first cause of all, the//w« winch, and to which ; hut to intellect, tinon account of which, ami with relation to which; and to soul, the by which, and according to which, introduce indeed, a certain divi sion of names, which is not inelegant, hut wander from the decision of Plato. For he adapts to the demiurgic intellect, the b>i which, and through which, and it is not at all necessary to divide names according to the divine orders; except that on account of which, denotes the final, but with nlation to which, the paradigmatic cause. Nothing however hinders us from surve\inir all these in the J)emiurgus; as a Go<l indeed, the on account of which ; for goodness is the end [of all things J ; but as intellective, the through which ; for he produces through intellective energy, the knowledge not being preccdaneous, hut contributing through itself to fabrica tion, energizing pre\ iously according to intellect. Moreover, the word* partici pating of fife, are very divinely added. For what if the whole elements should have been generated by the Derniurgus, vi/. fire, and air, earth and water, but at tho same time without animation ; would they in this case have been equalised to the, Gods, in the same manner as we call the earth a God, and tin: a God ? Hy no means. For it is soul which primarily deifies total bodies, as it is said in the I,aws. But if they were generated through him and participate of life through him, they will have life and soul. For ($JGJ,-) life is in souls. And if they have also anima tion in conjunction vith wholeness, they will be equalised to the. Gods. For when he first gave a soul to the world, he then first celebrated it as a blessed God, in consequence of soul possessing a deifying power, with reference to everything corporeal, and being ccscntially divine.

" That mortal natures therefore may subsist, and that the universe

.. UOKV.I TIM/KUS OF PLATO.

may l>c 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 liondelivered, otu: indeed providential, but the other assimilative; the one being more proxiinatr, but the otlirr 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-plenitic'e of power is prolific of other things subordinate to itself. But 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 bein^ adorned with all the numbers of divine and mortal ani mals. For if all things \vere immortal, the most divine* of sensible natures would be nnproliiio. And if the universe was not filled with all the forms of life, it would not he perfect, nor sufficiently similar to all-perfect animal. That neither of these detects therefore mi^ht happen, the first Demiurgus excites the second fabrication supernaliy from his own exalted place of survey. He also pours on the mundane Clod* \i\ ilic and demiurgic power, through which they genera to from themselves secondary essences, fill them with life, and t;ivo. them a specific distinc tion. For tin' peculiarity of \i\itic deity is to \ivify, but of demiurgic deity to be productive of form. The expression therefore " convert yoursehes* is of an excit ing nature, and is similar to the mandate of Jupiter to the fiods in Homer.

llmto, io tlu- (jrcck and Trnjnn lioM* doccnd.'

For as that calls them to the war of generation, so this in Plato excites them to the fabrication of mortals, which they effect through motion. And this indeed is accomplished by all the mundane (iods, but especially by the governors of the world for the planets], for they are those who arc converted or turned, and in the most eminent decree by the sovereign Sun. For the Demiurgus gave him dominion oxer wholes, fabricated him as a guardian, and ordered him, as Orpheus says,

O'er all to rule.

The words likewise, "according to nature" bound their fabrication according to measure anil the good ; and besides this, spread under them all physical pro duction as an instrument to their energies. This therefore, which is subservient to their 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 rrXnorara hero, it is necessary lo read rc\«iorijra.

1 For m Otiora m tins pUcc, it if nc«eu«ry to read ra 0«icrur«.

.100 PROCLUS ON TI1K [Boolc v

according to nature. For things which sometimes have an existence are sus pends! from those that are perpetual according to time; and the latter are sus pended from eternal entities. And primary natures indeed are generative of media; but media are productive of such l>eii>g.s as are last in the series of things. The word " yourselves" also, which denotes manual O|>eration, excites the divine lives themselves to fabrication. IV or ought we to wonder whence demiurgic power is derived to divine souls, this 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 of them proceed from one, but others from another proximate producing cause. And it is necessary to look to these, and not to paradigms alone. IS'or mu>t we inve.stigate ideas of Socrates, Plato, or of any thing that ranks as a particular. For the Demiurgus divides mortal animals according to genera, and stops at total intellections; and through these comprehends every thing of a partial nature. For as the Demiurgus makes that which is material immaterially, and that which is generated ingenerably, thus also he produces mortal natures immortally.1 For he makes these indeed, but through the junior Cods; since prior to their making, he made by intellection alone. Nor must we deny that mortal natures subset also divinely, and not mortally only. For the things which the Demiurgus now extends in his speech are hypostases or subsisting natures, about the junior or mundane Cods, which the heavens primarily receive ; and according to which the Cods fabricate the mortal genera. For the monads of every mortal-formed life proceed into the heavens from the intelligible forms, lint from these monads which are divine, all the multitude of material animals is generated. For if we adopt these conceptions we shall accord with Plato, and shall not wander from the nature of thiivs.

W

Again, when the Demiurgus says," Imitating the pone r •uhit.h 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 end of the second fabrication. For it is necessary that self-motive1 should follow immoveable natures, and such as are very mutable such as are always Mioved, anil that there should be perpetually a series of secondary beings assimilated to those that

lum-ad of f<ia row* tfnoopiuv, it is necessary to read £<u rt TU* c/^va^iut. AOavarwf is omitted in the original. 1 For a^ytjra here, it is necessary to read avro*oi;ra.

BOOK v.] TINLEUS OF PLATO. 361

are prior to them. Since however there was a divine will, and a divine power in the Demiurgus, he unfolds his will to the mundane Gods through learning ; and through this perfects their demiurgic will. But he unfolds his power to them through this imitation, according to which he orders them to imitate the power of the one Demiurgus, conformably to which they were generated by him. For by saying that \\hich he wills, he imparts to them will ; and by saying that which he is able to ell'ect, he supplies them with power. And in the last place, he demon strates them to be 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 Demiurgus gives subsistence, and imparts it to those that give completion to the whole of the second fabrica tion. For the first power is in him, and the monad of demiurgic powers. Since however, he 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 Demiurgus as being father, calls power his power. This also he manifests by adding, " which I employed in your generation." For the father is the cause of this in conjunction with power; just as father here, in conjunction \\itli 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 as are always willing to follow justice and you, it is lit there should be that which is homonymous to the immortals,' winch is called divine, and which lias dominion in these, —of this 1 will deliver the seed and beginning."

The fabrication of all animals, is divided into the generation of divine and mortal animals ; and agnin, the generation of the latter is complicated from the immortal, and a certain mortal nature, yrt nut the whole of I he latter, but that p;irt of it which possesses a rational form of life, whether there be something of this kind 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, as he clearly says. The father of wholes also, constitutes by himself all the fabrication of divine animals, and the rational form of the life of mortals, which is surveyed in each of the three genera. That which remains likewise, the Demiurgus constitutes indeed, but he delivers the generation

1 III (lie Irxl of Pioclu*, uOatarni is ClTOIieoutlv |«rilllC ! for aOuxnrou. 1 For *ITO lnTr, read airror.

of it to the junior Gods, and evinces them to be the lords of all the mortal nature. He also receiving every thing 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 the ends of the production of the universe (o other powers, vi/. to tinjunior (Jods. Hence, in consequence of receiving and delivering, he is a medium between the intelligible Cod, who sub sists according to animal itself, and the many Demiurgi. \Yhat then, does he nut deli\er to the mundane (Jods the generation of that in us, which is homonymous to the immortals, if they also are certain fathers of the immortals themselves, as we may learn from the Theogony ? Or is he not represented by Plato thus speaking, in order that we may know, that the one Deminrgns is the cause of all things, since he produced the fust of immortals, and those beings that are hoiuonymoiis to the immortals ? For if lie had committed the generation of the latter to the junior Gods, he might appear to be the [immediate] cause of the celestials 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 Demiurgus. This also he afterwards shows when he says, that the Demiur gus is the father of immortals, but that he committed to ot'.ier ( Jods the generation of mortals. And thus much concerning the wholedesign of these words.

From these tilings however, we are impelled to speak freely against those I'latonists, \vlio assert that our soid is of equal dignity \\illi the d'ods, and is of the same essence \\ith divine souls ; and also against those who say that it becomes intellect itself, the intelligible itself, and t/ic VHC itself, lea\ ing every soul behind it, and beui'4 established according to union. For Plato is very far from asserting a thing of this kind concerning il, since In* calls it homonyniously immortal with di\ii;e souls. Nor does it, according to him, sustain this from generation, but is allotted this order from the Demiurgus, and is called divine, but is not simply divine. For tfic dninc pertains to undeliled souls, and which are always intellective; and the immortal, to those souls that are established remote from mortal natures. Hut that which falls into generation, has an essence of this Kind, and is capable of being mingled \v ith mortal natures ; is neither simply div ine, nor immortal. And again, you see other media and an order of other tilings. For some beings are primarily immortal ; others, are immortal indeed, but second arily ; others are homonyniously immortal ; and others are mortal. For tin; nature of beings extends as far as to these; and beyond these, is that which in no respect whatever is. It must neither therefore be said, that our soul is simply div ine, nor that it is simply immortal, though it is frequently demonstrated to be immortal. But it neither has immortality primarily, nor the immortality which has a secondary sub-

sistence, yet exists genuinely, but it lias that which is mingled with the mortal nature ; to which some directing their attention, have apprehended that it is mortal. More over, neither mu.st we admit that it is the same with forms separate from matter, or with irrational lives. For it is allotted, as Plato here says, a ruling nature by the fa ther by whom it was generated. Hence it is natural to it to have dominion over the irrational life. It likewise follows Justice and the Gods, as being converted to, filled from, and attending on them. Every such form of life therefore, as the. rational, derives its subsistence from the 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 which is of a more excellent order, but is partial ; and that which is of a more excellent order, and is total. For the fourth is not attended with any ambiguity with respect to generating ; since it does not l diiler from the thing generated. For this is partial, and the one is of the same order with the other. It is impossible however, that the nature which is arranged in the more excellent order, but is partial, should have tiie 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 exists of the same order, has not the true power of generating, as being of one series [\\ith the tiling trenerated]. Hence, that alone is the most principle cause, which is a whole in the more excellent order; inconsequence of surpassing its progeny in both respects. The Demiurgus therefore produces and fabricates other things m conjunction with this. And on this account, the [partial] soul proceeds intleed, primarily from ihe Demiurgus, secondarily from the total soul of the universe, and proximately from a partial intellect. But by a partial intel lect, I mean that intellect which is in the order of intelligible*, what a partial soul is, in the series of souls. This intellect therefore, makes the soul to be partial; but the total soul makes it to IK' rational. And the Demiurgus makes it to l>e both. Hence he is primarily cause. On this account we here say, that the De miurgus presides over the generation of the soul. But in the I'liilebus, Plato gives to the partial soul an essence, from the total soul. For as the lire which is in us, is from the mundane lire, and the earth, water,, and air, which are in us, 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 thin particular.

Plato likewise, very properly co-arranges Justice with the mundane Gods.

> Instead of TO yap in tLis place, it is necessary to read ov fop.

304 PROCLUS ON THE [DOOK T.

1'or Justice is, as 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. Hut Justice is co-established with the mundane Gods, and governs in conjunction with them, the universe according to desert. 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 Platonists so much speak of, tin: distribution of souls about the stars? For Plato says, that the Demiurgus disseminated some of them into the earth, others into the sun, and others into the moon. And we admit that thenis a two-fold semination, one about the (Jods, but the other about generation, which is delivered in the Politicus. Aow, however, Plato refers the cause of the essence of souls to the Demiurgus. For it is necessary, that they should first be generated, and thus afterwards, that different souls should be distributed about different leaders. It is better 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 reason* ["or productive power.-.]. For soid is a reason of reasons, and proceeds from the fa' her who is the Demiurgus of wholes. For this indeed, is the fust semination. The second is that which is about the junior (iods. And the third, is about the realms of generation. And of the first indeed, divine souls participate ; but of the second, daemons. For the orders of these, are dis tributed about the (iods. Hut the third alone pertains to the souls that are dis tributed about generation. Very properly also does the Demiurgus say that he will deliver the beginning, or that he will begin the production of the rational soul ; because other causes also, generate it in conjunction with the DemiurLTUs; I mean for instance, such causes as the vivific. Jle likewise very properly says this, because he generates the vehicle of the soul, and all the life contained in if, which the junior Gods weave together with the mortal form of life. Hence it appears to me that the immortal is assumed in both [the rational soul and its vehicle], this being common, and not the rational ; and that it is indicated that this proceeds from the one fabrication, by the words, " <ind so far as anion^ these, it is Jit there should be that which is homonymous to the immortals." For every vehicle together with its appropriate life, and the rational soul from which it is suspended, is essentially perpetual. Both therefore, are generated by the Demiurgus, accord-

BOOK T.] TIM.'EUS OF PLATO.

ing to a similitude of the stars, the souls, and the vehicles of which the Demiurgus produces. He. disseminates the soul therefore, generating as the father of reasons; but producing the vehicle, he delivers the beginning. For this is now the beginning of the mortal-formed life.

" It is your ' business to accomplish the rest, and to weave together the immortal * and mortal nature."

What this immortal, and also what this mortal nature is, is unfolded by the in terpreters of Plato. And some indeed, leaving the rational soul alone immortal, destroy all the irrational life, and the pneumatic vehicle of the soul, giving a sub sistence to both these, through the tendency of the soul to generation. But they alone preserve intellect immortal, as alone remaining, and being assimilated to the Gods, and not suffering corruption. Such is the explanation of the more an cient interpreters, who follow the words of Plato, and decide through what cause he destroys the irrational part, which they call the mortal nature, I mean the Atticuses and Albinuses, and such like. But others more moderate and mild than these, such as Porphyry and his followers, refuse indeed to admit this cor ruption, as it is called, which dissipates the vehicle and the irrational soul ; but they say that these are renovated and analysed after a certain manner into the spheres from which they were allotted their composition. They add, that these are mixtures derived from the celestial spheres, and collected by the soul as she descends ; so that these exist, and yet do not exist. For they have no indi viduality, nor does the peculiarity of them remain. And the authors of these assertions appear to follow the [Chaldean] Oracles, which in speaking of the de scent of the soul say, that it collects as it descends, a portion of ether, 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, in which ho evidently does not destroy the whole of the irrational nature. And again, in the third place, there are others, vtho taking away all corruption from the irrational nature, do not simply give an hypostasis to it, from divine bodies, lest being generated from moveable causes, it should be essentially mutable, but from the Gods themselves who govern the world, and produce all things eternally.

Such therefore, and so many being the opinions on this subject, there is an explanation of it, which immediately preserves the mortal nature, and accords

' In the text of Proclus, q/icu U erroneously printed for V/MU. * Here «l»o for Oarary, read oOarary.

360 PROCLUS ON THE [BOOK Y.

with things themselves, and all the Platonic dogmas. For that Plato is of opi nion, that the irrational life is preserved, aAerthe 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 from 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 first descent from the heaven-*, and to the soul that has been recently perfected. But that he preserves the vehicle of the soul perpetual, is evident from his repre senting souls using their vehicles in J lades. For ascending into their vehicles, as Socrates says in the Pha-do, they pass over the river. Now 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 for the soul to be mundane, except by having a vehicle in the universe? For every tiling mundane has a seat and order in the world, and gives comple tion to a part of it. Whether therefore, will a partial soul be better prior to the suspension of a vehicle from it, or Morse? For if In-tter, it v\ill be more divine than total souls, to which the Demiurgus gave vehicles. But if worse, how is it, that the Demiurgus immediately after it was generated, caused it to ascend into a vehicle? For things that are perpetual, do not begin from a preternatural, but from a natural condition of being. It is evident therefore, that these things are conformable to the opinion of Plato.

Since however, he here clearly calls that which is woven together by the mun dane (iods, mortal, is therefore that which is asserted by some true, that he says the life which is ia the vehicle is woven by the junior (iods; that he denominates it mortal, because it is corporeal-formed, and is conversant with the mortal na ture; and that in a certain place, he calls that which is woven by thejunior Gods immortal, in order that we may apprehend the mortal nature w hich is here men tioned to be a thing of tin's kind ? But how does he deliver to us universally, that the Demiurgus is the cause of immortal natures, and that the generation of mortals is committed to thejunior (iods ? Hence, after the delivery of fabrication, thejunior Gods are alone the Demiurgi of mortal natures. 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 the spheres from which they 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, how can we any longer say that the same thing remains ? For the irrational soul is not a coacervation of animals, but one multiform life. In addition also to these things, it must

BOOK >.] TIMJEUS OF PLATO. 307

bo admitted, that at one time something is taken away from, and at another, something is added to the celestial bodies, which is entirely foreign from their nature. Is the irrational soul therefore corruptible, and shall \veadmitthat this life is dissipated together with the body? lint if this be the case, how will there be punishments, how will there be purifications, how will there be elections of lives, some according to the phantasy, others according to anger, and others according to desire, and also the ingressions ' into irrational animals ? For ihe contact with the analogous is through analogy,* just as the contact with intellect, is through intellect.

\\ill it not therefore, 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, together with the vehicle, as being produced by the Demiurgus? And that thest; being extended and distributed into parts, make this life which is woven by the junior Clods, and which is mortal, because it is necessary thr.t 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 present body; and hence the soul when in Hades, and choosing diileivnl Ii\es, has a life of this kind. For through its propensity, or incli nation [to bod\], it n cejves this mortal life from the junior (Jods. If therefore, this be admitted, the Deiniurgus constitutes the summit of the irrational life, but does not constitute the. life itself. For in producing daemons, he evidently pro duces likewise: the irrational life which is in them, but not this life, which the junior Clods wea\e iu us. For this is alone adapted to souls that fall into generation. The mundane ( lods therefore, ha\ ing themselves intellectual souls, illuminate their vehicles vtilh rational-formed lives. Hut daemons, who are peculiarly defined ac cording to reason, employ irrational powers, over which they have dominion. And our souls have much more a life in the vehicle which is irrational, as with reference to them. lint in thi<, they exceed daemons, that they receive another irrational lif .-, which is a departure from the life in the spirit, and which is woven by the junior Clods. Hence, all that is immortal, which it possesses according to an imitation of wholes ; but the addition pertains to a second, or mortal-formed life. If therefore, in the [ethereal] vehicle, there is one impassive life, this will gene rate in the pneumatic vehicle, 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 For tvont lirir, it H nccr«sary to read tiatvvm.

Instead of irwt ii uXoytai yn(> ui this place, it is necessary to read it nvaXoyiai yap.

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 orectic powers. Since however, parts energize in conjunction with wholes, the Cods by a much greater priority, the causes of these secondarily operative powers and the powers of souls, produce together with them tilings analogous to themselves. Hence also they inspire and corroborate that which they produce. And that Plato indeed, gives here to the soul a certain vehicle, is evident. For shortly after, he represents the soul ascending as into a vehicle, and thus makes it to be mundane, and a citi/en of the. world.

It is likewise necessary to understand, that lie gives a subsistence to the irra tional soul, prior to this outward body. For if this be not admitted, one of two things must follow, either that producing the irrational soul in that vehicle, he does not establish it in another vehicle, or that he constitutes it in this outward body alone.1 But if the latter be the case, this soul may very properly be called mor tal; and we shall no longer be able to preserve what kis said of it elsewhere, I mean, the elections of lives, and the punishments in Hades, in which there is entirely the irrational nature. And if we say that this soul is in the [ethereal] vehi cle, it will be necessarily immortal, and the assertion which immortali/es it will predominate, and it will be no longer true, that the one Dciniurgus is the cause of immortals, but the manv Demiillgi, of mortal natures. JJy showing therefore, as we have said, that the junior Cods produce the irrational soul prior to tins out ward body, and that another pneumatic vehicle, such as Aristotle also admitted, exists together, and is co-introduced with our immortal Vehicle, but is at the same time mortal, all that produces our doubts on this subject w ill be dissolved. These things however, will, as we proceed, become more apparent. Hut whence the junior ( iods commence their fabrication, w hat media they possess, and what ends they employ, the philosopher through these things sulliciently teaches.

" i'Juhoiute and generate animals, cause them to increase by giving them nutriment, and receive them back again, when dissolved by eorrujHion."

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, hence the Demiurgus orders the junior Cods to elaborate and generate animals, weav-

1 For vofiy here, it is neceisary to read ftovy.

BOOK v.] TIM/EUS OF PLATO. 3fi9

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, and 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 cpilhymctic, and are on this account called animals, hut likewise every mortal animal. If however, the Demiurgus calls on the junior Gods riot only to fabricate man, weaving together the mortal with the immortal nature, but likewise animals, they evidently fabricate all other animals. Hence Timaeus very properly, towards the end of 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. For in these, there is not a ra tional soul. And because 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 every animal which is moved according to place, Las a self-motive soul pre sent with it. On 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. JBut they afi'ord 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 their nature is allied, in the same manner as the nature of the animals, by which we are nourished, is allied to us. Through this elaboration therefore, the junior Gods give completion to the production of the one Demiur gus. 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, but through generation, the paternal ' power. Through elaboration also, they produce the mortal-formed parts of rational animals; but through generation, irrational animals, so far as they arc irrational. For they constitute the whole of such like animals. But if they receive the immortal nature which the Demiurgus produces, and which he 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 fonner. And if indeed, the Demiurgus constituted both irrational and rational

For wnvftoriki)v in this place, it ii nectttary to read warp^x.

souls, nothing would liinder that which is immortal in them from being irrational; but since here, lie alone generates rational souls, to whom also lie speaks, inserting in them the laus of Fate, it is evident that tv?n/ animal which is properly an animal, bif participating of local motion, htts ticcemtirili/ a rational and immortal soul. Plato 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 belonging to men, but that they are truly the souls of irrational animals. For it is not onU evident that he asserts this through these arguments, but likewise from what lie says of other animals, in the generation of mortal natures, \i/. that the generation of all of them is effected through the human soul, from which transferring1 it into different animals, he fashions the ideas of bodies, according to the transition ot this, and according to the form of life, through the exertion of which, it receives a habitude to the>e animals. The father therefore, orders the junior Gods to elaborate and generate all animals, by weaving together the mortal \\ith the immortal nature. And we have shown that the immortal nature is twofold, \i/. the soul and its vehicle, and in a similar manner, that the mortal nature i.t twofold, and that the one is analogous to the other, vi/. mortal to im mortal natures.

In the next place, the gift of nutriment is |>erfective of mortals. Hence the junior (lods produced all plants, for the sake of more honorable natures. The Deiniurgus therefor*.-, is very far from admitting the eating of animals, since after the generation of all animals, he orders the junior («ods to product; for them nutriment. The fabrication also of these- (iods beautifully ends, according to the will of the father, in regeneration. For to receive back again things which are corrupted, is nothing else than a renewal of generation, and a revocation of corruption to generation. For through this, nothing departs into that which has no existence whatever; Iwcause the (iods who preside over generation, conjoin the periods of it with their own periods, and makegeneration to be in continuity with corruption, giving form to the non-lM-ing of the latter, and circularly leading privation into nwrphe. The Deiniurgus therefore, inserted in the junior (Jods the fabrication of mortal natures from the beginning, and the cause of regeneration ; just as he inserted the fabrica tion of all mundane natures in the monad of the junior Cods, [i. e. in Bacchus,] which also Orpheus denominates the. Juvenile (Jod. You see therefore, how the Demiurgus imparts to them unifying and deifying powers, by calling them Gods of(Jods; connective and stable powers, through the medium of the dissoluble and indissoluble ; gnostic powers through discipline ; perfective powers, through

1 For jifynrrok litre, read fttViorus.

BOOKV.] TIM/EUS OF PLATO. 371

giving perfection to the world by tlio addition of mortals ; demiurgic powers through fabrication ; and motive and assimilative powers, through the imitation of the father. And again, you may say that he imparted to them Vulcanian powers, through the energy according to nature; Minerval powers, through the command to weave together the mortal with the immortalnature ; Cerealian and Coric powers, through the command to generate and nourish ; Titannio powers, through ordering them to produce mortal and perishable natures ; and Dionysiacal powers, through regeneration. For the tilings which they generate they receive back again, when they are corrupted, returning them to the wholes from which 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 things. For all the elements are spread tinder them, in order to the generation of mortal animals, and they perpetually and without ceasing, give completion to the circle of generations and corruptions. Hence, they receive such things as they imparted to generated natures, when they are corrupted, and deliver to wholes that \\hich they took from them. This likewise has an infinite permutation, through the immobility [i. e. immutability] of all the Gods that fabricate mortal natures.

" Thc.sc things spake the father to those to whom he committed the fabrication [of mortal natures]."

I'lato divides the whole of the fabrication of things into the generation of divine, and the generation of mortal natures. The generation of divine natures likewise, lie divides into that of the whole world prior to its parts, mid into that of the great and perpetual parts which it contains. And again, he divides the latter into the generation of celestial and sublunary natures. J5ut again, he divides the generation of mortal natures into the production of that which is divine, and im mortal in them, and the plastic generation of all that is mortal. The latter like wise he divides into the production of souls and bodies. Arid the production of bodies, into that of wholes, and parts, such as the head, the heart, and the liver. And the Demiurgus of wholes indeed, binds to himself all the first fabrication; hut of the second, he again, producing that which is immortal in it, places over the remainder the many Demiurgi. For these being the plastic framcrs of mortal animals, and being always themselves filled with life, impart to that which is mor tal in the second fabrication,- their own providential energy, so far as it is able to receive it, and fill it with gencsiurgic life and material fabrication. For every-

where the last of tilings are constituted by 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 ot" water: but those that are filled from these, may be assimilated to perpetually flowing rivers; and those that are some times vivified, and sometimes1 lose their life, to rivers that cease to How. But everywhere, that which is more full, desires to fill, and hastens to generate. Hence, it is necessary that media should impart from themselves a progression to the hist of things, and those that are always filled \\ith life, a progression to those that are sometimes able to live. And thus much concerning the order of the things with reference to each other.

But the wortls " '/'//or 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 not being able to comprehend in one word the mural perfection, eternal energy, and infinite power of divine natures, we appre hend these in a divisible manner through temporal names; signifying indeed, per fection through the past, but the never-failing through the present. The word spake therefore, is a symbol of the perfection of demiurgic intellections. For as they are all-perfect, so likewise are the demiurgic words, which are the energies of them, and which proceed to the multitude of the (iods. Thus too, in the [Chalda-an] Oracles, the energies of the Cods, 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 to speak is neither the energy of existence, nor of life, but of intellection. This 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, is an energy familiar and allied to these. For from TO STO>, a von/, TO enrttv, to speak, is derived. But reason (Xoyoj) or sjK-ech, pertains to souls, and to the order of souls, as Plato observed before, when he spake of reason energizing about the intelligible, and the sensible nature, and when he called to perceive intellectually, to speak. Again, the addition of the words these things, unites the multitude of intellections, about the one intelligence of the Demiurgus, 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 of them are either addressed to soul.s, or are on account of souls. Thus the speech of the Muses, and that of the prophet, in the Itepublic, are addressed to souls. But the speech in the Banquet by Aristo-

• Invliad of m bt uiruXtnrorru, it is necessarv lo read, wort ft ajroAf r»o>ra.

phanes, and also that which is delivered in the Politicus,1 are on account of souls; the former, jx-rtainin^ to souls that are about to descend ; but the latter, to thos^ that are conversant with generation. And the reason of this is, as we have said, liecause s|>eech especially pertains to souls.

"And asrain, 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, and to make are the same thinir, and that no other motion is necessary to the generation of things, but that they constitute all things by their very hems or existence* is manifested bv these words. For the Demiurgus having spoke, immediately turns to the Crater, and to the mixture* of. the genera. Nor is there any thinir between these, but the delivery of the works separate from the words arises from our imbecility, not heins aide to perceive in one, the exempt intelligence of the father, and his production which constitutes partial souls. That the trenus also of partial souls proceeds according to each order, and entire ly differs from divine souls, is indicated by these words, to those that are not per fectly blind ; since they are constituted separately, and in a different time. And this not only arises from the imbecility of laii£uaq;e, but is assumed conformably to the nature of things. For 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 of divine souls is one thin.s, ;m(l t!i:a °f Partial souls another. Farther still, Plato produces partial souls from the same father indeed, yet not entirely so. For the word a* a in indi cates, that the prosression of these is according to a more partial power of the Demiursus, 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 be 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 riXarwvu-y here, it is necemry to re»d Il'Airuy.

• Instead of ra^iv here, it is necessary to read /*iyr.

374 I'KOCLUS ON THE [BOOK v.

and do not depart from thence. But our aouls are entirely separated from it, and the separation of them is manifest. To which we may also add, that the genera are the same and different. For all souls are from the middle genera, hut some are from tin: first of these, and others from the remains and last of the mix ture, from which those prior to (hem were constituted. Again, the mode likewise, is at once the same, and not the same : for in partial souls, difference is more ahundant [than sameness.] Hence also in speaking of these, there is a more frequent mention of mixture. We mn-t not then-fore admit the opinion of those more recent interpreters, who endeavour to show that our soul is of an equal di"- nity, or of the same essence, 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 decree, separates them from the Crater, and produces them from the Demiiirgns, according to a secondary, which is the same tiling as according to a more partial intelligence. For he who says these things introduces essential differences of so ids, and not differences according to energies alone, as the divine I'lotinus shows. For let it l>e admitted that some of them look to total, hut others to partial intel lects; that some employ nndefiled intellections, hut others sometimes abandon real beings ; that some always fabricate and adorn wholes, but others sometimes revolve in conjunction with the (iods ; that some always move and govern Fate, but others sometimes become situated under Fate, and fatal laws; that some are leaders In the intelligible, but others sometimes are allotted the order of followers; that some are alomdiv ine, but others are at different times transferred to a differrtnt order, either da-moniacal, or heroical, or human ; that some employ horses, all of which are good, and consist of things that are good, but others, such as are mingled from good ami evil ; that some have that life alone, which they received from the one fabrication, but others have' also the mortal form, which was woven by the junior (iods ; and that some energi/c according to all their powers, but others exert different lives at different times. Let these therefore, be the dif ferences of soul.-, yet essential commutation and demiurgic division, precede all these. For through these, they are separated by time, by cause, by progression, by the mode of subsistence, and by diminution of genera. As they diller there fore, by all these particulars, how is it possible that they should be of the same essence ? For,

Ne'er can tlic tribe of mm ihat live cm earth, I5e like tli' iniinoit.il Gorl>.

The rational nature itself likewise, is different. For in the Gods it is intellectual, but in our souls it is mingled with the irrational nature. And in the middle o-e-

nera, it is defined according to its own medium. This is also the case with each

of tinrot, \u. with the reasons, the form of life, intelligence, and time. For those subsist divinely in divine souls, but after a human manner in ours. And thus much against those \\lio fancy that our soul is of tin; same essence with the soul of tho universe, and \\ith other divine souls, and that we are all things unaccom panied with habitude, viz. the planets, and the fixed stars, and other things in the same manner as tho stars, as Theodorus Asimrus also, somewhere savs. For such magnificent language on this subject, is very remote from the theory of Plato. \\ii\\ respect to the Crater however, let us see what it is, what order it pos sesses with reference to the Demiurgus, and what are the particulars of which it is the cause to souls. For there is much discussion concerning this, and it deserves the most ample consideration. The above-mentioned Theodorus therefore, makes a twofold Crater, and assorts that the mixture is one of these. For the second Crater, according to him, is the mixture; but the other Crater con sists of the portions of the mixture, \iz. the soul of the universe, the souls of the celestial (iods, and our souls. For he calls soul itself the first Crater, this being the universal soul ; but he denominates tin- Crater and at (lie same time the

mixture, the second Crater; though Plato speaks of one Crater, and in it minrrlcs

all souls, some primarily, and others secondarily, but makes no mention what ever of a second Crater, nor of a mixture in it. For if there was a second Crater, what occasion would there be for the use of the first, in the generation of our souls J I wonder therefore, that the most laborious Atticns, should say that he found in the Tima-us a twofold Crater, since it is usual with him to follow strictly the words of Plato. At the same, time however, in interpreting the Pha-drus, lie makes mention of the twofold Crater. But according to the di\inc lamliliehus, the Crater is the one vivilic cause, comprehensive of the whole of life, and collective of it ; itself sustaining itself, by certain demiurgic reasons, which pervade through all life, and through the whole psychical orders, but 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, but se condary measures, to those that have been again mingled. For such as is the or der which they have with reference to each other, such also is the progression which they are allotted from the Crater, receiving from thence the boundaries of life. Such therefore, are the dogmas which we have received from these men.

Our preceptor however, surveying real Ix-ings from on high, as from a watchtower, 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, he possesses both a maternal and paternal cause with reference to the mundane Gods, being himself the .source of essence, of life, and of form.

Since however, it is necessary1 there should be a definite and separate cause of the psychical life, fabricating in conjunction with the Demiurgus the whole world, and gem-rating all the psychical essence, this cause, he says, is delivered to us through the Crater. He adds, that theologists arcunely asserting that which they assert, have devised marriages and offspring of the Cods, through which they obscurely signify the kindred communion of progeny in the Gods ; but that Plato mytliologically introduced mixtures and coin-mixtures, assuming the genera of Ix'ing instead of seed>, but mixture instead of marriage. .For souls indeed, ac cording to the being which is in them, were produced by the Demiurgns; but according to the life which is in them, from the Crater. For this is the vivific cause of essential life. Since however, they are. in a greater degree I ires than btitigs, and are allied to the M\ifu: order; on this account, the mixture originated from the Dciniurgus, but is perfected in the Crater. For this on all sides com prehends in itself the genera of souls, and generates them in conjunction with the Demiurgns. These therefore are four, \\/.. he who mingles, the Crater, the things mingled, and the mixture. And the first indeed, has the order 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. Uut if it lxrequisite to develop the conceptions of our preceptor on this subject, it must be observed that as the uvilic deity,1 comprehends in itself all the fountains of life, \i/.. Midi as are; generative of souls, and of the da-moniacal order, such as bring forth the angelic series, and such as produce nature in the last of things, — one certain \ivilic deity J proceeds from it, which is the fountain of all the progression and generation of souls, and which being co-arranged with the Demiurgns, produces together \\ith him, the. whole psychical order, every supermundane and mundane soul, and proceeds to all things, and vivifies the \\hole 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 things of which Jupiter is the father. But Plato calls it the Crater, as being the fountain of the psychical life. For this Crater receives the generative energy 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 Philebtis ; but he likewise contains this fountain, which co-operates with him in the production of the psychical order,

1 It it rt <|uiMte here, to supply the won! N<.

And the Barbarians call this vivific cause the fontal soul, which is unfolded into light, together with fontal virtue,1 from the. intestines of the whole vivilic Goddess, in which the fountains of all life, the divine, the angelic, the dirironiacal, and the psychical, are contained. But the theologist of the Greeks denominates this vi\ilic cause Juno, who presents herself to the view together with Vesta, from the mighty Hliea, who comprehends in herself all the Aivitic powers, and who at last brings forth Nature herself; though lie conjoins Juno with the Demiiir^us, as mother with fattier, and represents her as the source of all the Titannic division, which is surveyed in souls, according to portions, and the cause of separation. Plato however assumes the Crater, the mixture and the portions; for the Crater is the cause of the division of the portions. Hence, he does 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 difierent from the Demiurgus. For every where, he who min gles, the Crater, and tin; things that ore mingled, are distinguished from each other. For it is also evident, that the Crater is dillerent from the Demiurgns, because it is psychogonic, or generative of soul. For neither in the production of intellect, nor in the fabrication of bodies, is the Crater assumed, but alone in giving subsist ence to souls; because mixture is adapted to these, as bciuu; of a middle nature. But if the Crater is psychogonic, it is doubtless peculiarly1 the cause of souls. And if it is co-ordinate with the Demiurgus, lest it should be in want of things posterior to itself, or should have something more total than itself, and thus should not be entirely the cause of all the things, of which the Demiurgus is the cause, but he is an intellectual God, 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 Crater ; 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-dr'us, he denominates it the foun tain and principle of motion. Much more therefore, should we call according to him, the first soul fontal, and the Crater fontal, if then; is a Crater established with the Demiurgus of wholes ; since other Craters also are delivered both by Orpheus

' i. o. Vesta. For, according to the Clialdncans, as \\e Icurn from Proclus on ilic Orutjlu*, Rhoa contains Juno, llic fountain of »oiil*, in her right-hand parts, ami Vota, the fountaiu of virtue, in her lefllian'l r>nrts. . * For if'iuf here, it is necessary to read i?<«t.

J The word ninai a omitted here iu the original.

378 i'ROCLUS ON THE [BOOK T.

and Plato. For Plato in the PhilelnJH mentions two Craters, tlie one Vulcanian, but the other Dionysiacal. And Orpheus knew indted of the Crater of Bacchus, but he also establishes many others about the solar table. And with respect to Homer, does he not represent Hebe as pouring out wine, and Vulcan drinking from a howl, and distributing nectar to all the (iods? These things however, require a more abundant discussion. But what has been said will be sufficient for the pre sent purpose, since in another \vork, we shall investigate a more perfect developement of each particular, if it pleases the Cods.

Some one however, may doubt, through \\hat cause Plato, when generatin"1 the soul of the universe, makes no mention of the Crater, but only of the mixture and commixture; but in the geneiation of partial souls, he at the same time mentions it, and reminds us of the mixture of tinsoul of the universe ? In answer to this, it must l>e .said, that in the first place divine souls in proceeding, abide in the Crater, and 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, as In'ing vehemently united, he does not separate the Crater from the mixtu-e. Hence some apprehend that the soul of the universe is the first sou! ; ami others denominate it Junn, not being able to divide it from its proper foun tain. Hut in these [i. e. in partial souls], as being separated from the Crater, Plato disjoins the cause [i. e. the Crater] from the things posterior to it. In the second place, it must he said, that the whole of the psychical order is constituted by both, \i/.. by the mingler and the Crater; 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 Demiurgus in a greater degree constitutes the former, than the Crater; but the latter as being more material, is more allied to the prolific cause [i. e. to the Ciater]. On this account, in the former, the whole is attributed to the Demiurgu.s ; but in the generation of partial souls, the Crater is assumed. The fables of the (J reeks also assert things of this kind. For they say that Juno is the cause of insanity, but Jupiter of temperance ; and the former, of labours about »eneration ; but the latter, of an elevation from it. For Juno excites all things to progression, multiplies them, and causes them by her illuminations, to be prolific. And thus much in answer to the doubt.

Hut I think it fit that the divine lamblicus should look to these words of Plato, and assume from them, that Plato constitutes the soul of the world, and not the supercelcstial soul, from the mixture of the middle genera. For how, as his design AViis to constitute the universe, could he opportunely make mention of the super mundane soul, since when he mentions time, which is allotted a supermundane order, he at the same time co-arranges it with the universe » For he says that

BOOK T.I TIM /F.US OF PLATO.

time was Generated together with the heaven. And thus much for this admoni tion. Hut whether Plato know, or did not know that there are supermundane souls, is to he investigated. For it is worthy of inquiry, since he nowhere clearly says that there is a soul of this kind. And to those who do not admit that then; are supermundane souls, it must be said, that it is requisite there should he souls of this kind, which are iinparticipahlc, hut understand transitively, and in this dif fer from intellect ; and which likewise intellectually perceive more than one thin;* at a time, and in this transcend mundane souls. For the progression is not col lectively, from understanding all things at once, to the intellectual perception of one tiling at a time; hut is through the. perception of more things than one, yet not of all tiling at once. It follows therefore, that those who through these reasons admit, that there arc souls prior to the world, should show how these souls arcmedia between the impartible and partible essence, and if they are partible, what this partibility is, and if they are distributed into parts, and similarly fashioned with mundane souls, by what contrivance they are prior to these, when they do not at all ditler from them according to hypostasis ?

If also it be requisite that I should pay some attention to my own oracle1, I should say, that each of these supermundane souls has the intellectual nature, which it participates I'or the impartible which is above it. For that supermundane intellect is primarily participate. Each likewise, has the partible nature not simply, but so far as the multitude of mundane natures is 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 essence. Hence too, each 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, Ix'cause a peculiar body is suspended from each. And as in the latitude of souls there are so many differences, these diffe rences cause the soul either not' always to abide on hi^h, or to abide and In; supermundane, or to abide and be mundane. By conceiving therefore, the soul which ranks as a medium between these, to be a tiling of this kind, we shall not wonder if souls were generated equal according to section, but that some of them have their boundaries as far as to superficies, and others, as far as (o solids ; which also makes the latter to IK' mundane, and to proceed into bodies ; but preserves the former prior to the world, and without 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 are alone supermundane, but others are media

1 OK is omitted here in the original.

.-WO PROCLUS ON THE [BOOK v.

between snpennundane and muiulano souls, just as superficies are media between linear Ixjuiulariea and solids.

Moreover, it is not at all wonderful that the harmony should he dillerent from the three genera of modulations in sensibles. For it is not necessary that (here should !w only three harmonies, but that this number of them should !><• apprchended in sounds coiumeiisurate with sense. It is not ho\ve\er 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 l>e admitted to exist in supermundane souls, by the insertion of t\vo 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. JUrc likewise, cutting the internal circles only in half; fur there are two intervals; but tin. re, into three parts. For so many anthe intervals of the live boundaries. Hence /ten; one and three are generated, bill there one and (he, just as IMato in the mundane souls, makes one and seven. According to all things therefore, 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 \\hich is common, and which extends to every psychical essence, ele vating us from the psychogony which proceeds into solid numbers, to that which is more simple than this, and proceeds as far as to superficies, and from this to that which proceeds only as tar a* to lines. The\ also produce three psychogonies, which accord \v ith the three genera of souls. For tlif progression from an essence jM-rlectly impartible, into that which is distributed according to all num bers, is not without a medium; hut here likewise, as in all other things, the pro gression is through media. If however, this Ixthe case, it is not at all wonderful, that partial souls, in which tin; 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 Ix.1 more than with the impartible. I mean, for instance, that the sesquioctaves should l>e divided with the apotomaand the leimmas, and that this same diatonic genus should be in them, with two intervals, but which as it were define the diatessaron and diapetitc, the same ratios being preserved in the extremes ; so that in these also, the psychogonic. ratios take place, but with a more abundant dif ference. For of the middle genera, essence predominating, makes a divine soul, sameness a da-moniacal, and difference, a partial soul. These likewise predo minating according to dilleivnt modes, many divine, many demoniacal, and many partial souls, are constituted ; as IMato also indicates, when he says, that the Uemiurgus assuming the second and third gradations of the mixture, gavo

BOOK v.] TIM/KUS OF PLATO. 3«1

subsistence to partial souls. For by assuming in those that which is similar to tliis, wo shall be able to assign tindillerencos of them with reference to all the middle an<l tin' fir- 1 souls, and likewise to give the following common definition of all of them. Soul is an essence, which is a medium between truly-existing es sence and generation, benur mingled from the middle genera, divided into essential numlter, hound together by all the middles, diatonioally harmoni/ed, living one and a twofold life, and Iwing gnostic in one, and also a twofold man ner. For by adding to this definition the peculiarities, wo shall have the projHT numbers of divine or demoniacal, or partial souls, from the essential hypostasis of each. Wo shall likewise be very far from saying, that soul is the cntclccheia of the bodv, or of the physical oruan having life in capacity. l;or this definition, neither in asserting that soul pertains to a certain thing, says what it is, nor does it comprehend every soul. For divine souls are not the souls of organic bodies ; nor does this definition avoid comprehending in itself the thing defined. For that which lives in capacity, has soul in capacity ; all which inconveniences are avoided by tin1 definition given by us above, which is truly a definition, possesses that which is common, and which extends to all the genera of souls, explains its middle essence, and by no means makes the object of investigation a part of the definition. We ha ve however, been thus prolix, for the purpose of giving com pletion to the parturitions of our soul, though Plato should not speak of the super mundane soul.

But if some one should doubt, why Plato does not mention other souls, the divine, and the demoniacal, it must ho said to him in reply, that Plato assumes the same mixture in these. For though demoniacal differ from divine souls, yet he surveys as one, all the undefiled genus of souls, when compared with the genesiurgic soul. At the same time also, through making mention of the souls that exists as extremes, and asserting that they derive their subsistence from the Crater, he manifests that the form of all the middle souls is from thence. 15ut I mean by the extremes, the soul of the universe, and partial souls. For that he gives peculiar souls to the stars, and to the sublunary (iods, is evident from what is said in the Laws. For he there says, that we do not see the soul, but we see the body of them ; and lie inquires, how the soul itself moves the body ? It is likewise evident from what has been Ix-fore said by him in this dialogue. For he calls the stars divine 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 differ according to the partible life, from the >ilest animals oa the earth, it would alone receive an entdccheia from the universe. Shall we not however, give souls to the sublunary Gods, who are the progeny of

332 PROCLUS ON THE [HOOK v.

Heaven and Earth, and of Ocean and Tethys? But in tins case, how will they any longer l>e Gods ? For they will either be more excellent than souls, or they will have souls. But if they are mundane Gods, divine souls will l>o suspended from them. And the same reasoning applies to d;emons. If however, as we have said, Plato does not now mention these, it is not wonderful. For the mode of .subsistence in them, is not similar to that of partial .souls. For to all their souls, the immutable, the uninclining, and the not proceeding out of intelligibles, are common; but propensity to the realms of generation, audacity and a de-flux ion of the wings, originate from the souls that are now produced.

If also, we should again inquire, in what di\ine, da-moniacal, and partial souls, differ from the mundane soul, according to the psychogonic diagram ; for it is not possible that secondary souls ' should entirely consist of the same things as those that are prior to them ? We must .-ay, in answer to this inquiry, that the same ratios are in all of them. For Plato makes mention of the same as existing likewise in partial souls, such for instance, as sesquioctaves, sesquitertian, and sesquialter ratios. But the terms or boundaries, in which the ratios are contained, are different. For the terms which are assumed, in all the psychogonic diagram of the mundane soul, are primary ratios. Nothing therefore hinders there being duple ratios in divine souls, and that there should l»e an increase of these, if it should so happen in da-moniacal souls, after another manner. For progression increases multitude. Therewill either therefore be a difference in the terms, or in the ratios. But this is impossible in the latter. For, as we have already ob served, he mentions these, as also existing in partial souls. Hence, a difference must IK; 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 different. Impartiality therefore, or an exemption from the distribution into parts of partial souls, \\ill be common to all demoniacal souls. But an increase of the number of the ratios in partial souls, causes them to l»e in a greater degree partible than da-nions, and to descend, instead of abiding on high. And such as are the decisions of my oracle concern ing these particulars.

AN hat however, is the meaning of the words, "mingling fie tempered?" Shall we say, that the union in those lives has an arrangement more ancient 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 rait ^ci/rrpau in ihis place, it is necessary lo read, rai

HOOK r.] THLEUS OF PLATO

to mixture.1 In partial souls, on the contrary, Plato (rives a precedaneous order to mingling. For ho says, " niiii^liny he pound ont ;" because in these, divi sion is more abundant. And Socrates in the Pha-drus says, that the horses and charioteers oi' other souls are mingled. Tlie expression likewise, he poured out, is significant of a downward progression and an indefinite * effusion. But if you understand the pouring out in such a way, as if spoken of liquid substances, jwrhnps you will see that this also is adapted to the soul. For moisture is ;i symbol of life. Hence both Plato, and prior to Plato the Gods, call the soul at one time a drop of the total vivification, but at another a certain fountain. Moreover, in the words, " the remainder of the former things," we must suppose by the former the middle genera are meant. For Plato cannot speak of the mi.iture which is there, because the whole of this was consumed, in the generation, distribution into parts, and harmony of the soul of the universe, as he there says. Of the middle genera however, it is e\ident that some of the natures are supreme, and intellectual, but others media, and others last. But analogy makes some to be first, 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 likewiseshould analogously difl'er. Hence, we In-fore 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 therefore lM-ing difierent, the media also will be necessarily different. And through things indeed, which rank as the first, the Demiurgus 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 oj the former;' because in a certain respect they are similar, and subordinate to them. For the remainder is entirely assimi lated to the whole of which 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 lamblichus, who attributes an exempt transcendency to the genera which give completion to di\ine 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 Instead of rryt ^itv fjii,tvt, i-a« *r tiyprjfiirott ovfijl r»|i ^larpiirrwt, .tat twofttvifi riji p'l.rvtt 111 till* place, I read, ri/i p<v piltttt, tatrr itypufirvon ovorjt, cat rrji tiatftviui twofttrrfi rrji * Fur HfitoTou bcrt, it it necessary to read uoptrrov.

FK'OCLUS ON THE [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, Tinwus indicates the similitude of partial souls to those that are total, and their diminution, and different progression. For lie not only describes the difli-rences of them together 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 transcendency, or de ficiency of genera, but also according to the mode of mixture, which is the same, and yet not the same. For neilher the mixture of the genera, nor the non-mixture of difference is similar. For difierence is more abundant in partial souls. Hence in these, one of the horses is good, lint the other bad ; and consists of contraries, as it is said in the 1'ha-drus, through the predominance of di\eisity. He shows therefore, that after a certain manner they are the same, and also according to the peculiarity of the whole composition. For the whole mixtures become no lonirer pure and incorruptible, according to the same, and similarly, but are of the second and third ranks ; since in these there is diminution and arrangement. \\hat therefore, are the natures which he calls pure and incorruptible; for they are not such as are impassive only ? For it \\ould be a small thing, if the di\ine difiercd from the partial genus of souls, in this alone. For this affection of passivity accedes as the last thing, after the fli-ht from real being, after the downward propensity and inclination, and after the deiluxion of the wings ; as Socrates also says in the I'ha-drus. It is better therefore to say, that the punand incorruptible signify, the immutable, the uninclining, the inflexible, and the entire and undefded form of essence, \\hich is neither converted to secondary natures, nor receives any mutation, nor diminution of life, and which is established remote from all mortality, and is exempt from the laws of Fate. For these things are common to every genus of souls, w hich always transcend generation. But the contraries of these, are adapted to souls which are able to descend into genera tion, to change their life from intellection to action, to become at a certain time subject to the dominion of Fate, and to be mingled with mortal concerns. Neither therefore is the iminovcahle present with these according to the same things, since they sometimes proceed into generation; nor when it is present with them, is it present after the same manner. For that which is always intellective, is more excellent than that which sometimes departs from its proper intellectual energy.

Since however, in these souls also there is an arrangement, or order, and some

of them are undented, l»eing conversant with generation, and departing ' from their own order, but f jr a short time, hut others are involved in all-various flowers, and wander for very extended periods, Plato also indicates the diH'rrence of these by saying, " tliat tiny rare (if' the second and third order." For souls that descend, and are defiled with vice, arc very much separated from those that always abide ou high, and are without sin. But the media between these, are those souls that descend indeed, yet are not defiled with vice. For the contrary of this is not lawful, viz. to be defiled with vice, and yet abide on high. For evil is not in the Gods, but in the mortal place, and in material things. Again therefore, from what has been said, it apj>ears 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. But 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 be recalled to the Gods. The third genus is that which descends indeed into generation, but descends with purity, and exchanges a more divine for a subordinate life, but is exempt from vice and passions.* For this is in continuity with the genus of souls, which always abides on high, and is always undeliled. And the fourth and last genus is that which abundantly wanders, which descends as far as to Tartarus, and is again excited from thence. It likewise evolvesall-various forms of life, uses various manners, and at different times different passions, and assumes the various forms of animals, the dannoniacal, the human, ami the irrational, but at the same time is governed by Justice, recurs from earth to heaven, and is circularly led from matter to intellect, but according to certain orderly periods of wholes. The words therefore, " no longer pure and incorruptible, similarly, and according to the some" signify that partial souls are in a certain respect incorruptible, vi/. accord ing to essence alone ; and that in a certain resjM'ct they are not incorruptible; viz. that according to energies, they are filled with all-various fatalities, are born along1 with flowing and mortal beings, and that they do not possess these energies always after the same manner, and with undeliled purity, but sometimes in a greater, and at others in a less degree, then: In-ing an all-various inequality in souls, according

1 For VftirrufttytH here, it is necessary to read n$urru/i(>>ai.

1 This is tinhe TOM genus of souls, which ilt.sremU into mortality, partly for the beneroleat purpose of lending kirk to the intelligible world, the fourth aod last genus of souls, und partly in compliance with the law of Fate, which obliges souls of this third class to descend at stated periods into the realms of generation.

1 For tftipatpc pivot here, read r/iy^to/ioai.

380 PROCLCS ON THE [BOOK ».

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 numl)er to the stars, and distributed each into each."

Every order of souls is sus|>ended from these two fountains, the demiurgic, and the vitific. 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 partial 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 government of different leaders. And now indeed, having constituted divine souls, he makes partial souls the attendants of them; and shortly after, he also arranges their \ehicles when he produces them, under the divine circulations, and parts under wholes. For as soul is to soul, so is vehicle to vehicle, and both to both, according to geometrical com position. But of this hereafter. For now, not having yet made them to be mun dane, he distributes them about the starry Gods. Tor the word star* manifests the souls of the starry bodies. He divides therefore, the multitude of souls, e<mal in number to divine souls, and distributes each into each star, having, says Plato, constituted the universe. Plato bowe\er, does not say that he made one mixture, as he did in the soul of the universe, causing it to be one from three wholes, €-ssence, same, and different, and dividing souls from this by ablation. For he does not immediately from the mixture introduce the distribution of these souls about divine souls, passing by the division into numbers and harmonic ratios, and the doctrine of the vehicle, but he comprehends at once all things, vi/. the mixture, the section into parts, and the possession of figure, in the words, having constituted the universe ; from which likewise, all partial souls were distributed and adorned. But he constituted the multitude of all these souls. For the gene ration of each may be said to IKJ a constitution; just as he asserted of the soul of the universe, through its completion from many things. For he then said, " Since till the constitution of the soul icas effected conformably to the intention of its composing arti/iur." Having constituted therefore, all the multitude of souls, he divided

them equal in number to the stars, separating the former from each other, according to the peculiarities of the latter.

\Vill you therefore say that he distributed them eq.ua! in number, so that one partial soul is arranged under one of the stars, and that there are as many souls in quantity, as there are starry Gods ? For this may appear to lie evident by his adding, thateaeh soul was distributed into each star. But how shall we sav that this is a Platonic dogma, since Plato shortly after says, that the Demiurgus disseminated some souls into the 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 monadically, but according to analogy? For in numbers, the decad is analogous to the monad, thirty to the triad, fifty to the pentad, and in short, all the numbers after the decad, to all within it, and the second are equal in number to the first. Nor is the jMjntad 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 decads. Perhaps therefore, the equal in number is thus to be assumed in partial souls. For since in eacli of divine souls, there is a certain appropriate number, which it antecedently and unically 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, but the power is greater; but of those that are secon darily suspended from it, the power is less, but 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 IN.* said, in answer to the present inquiry.

It may likewise be added, thai the form and the character accede to the attendants, from the leading (Iods. But this form is numl>er, defining the j)eculiarity of life. As many therefore, as are the leaders, so many are the forms of life which follow these, as for instance, Saturnian, Jovian, Solar, Lunar, and in a similar manner in the other Gods. For the form originating from on high, pervades as far as to the last attendants, and establishes all of them in a similitude with the leading God. For about every God there are more partial Gods; angelic orders unfolding divine light; da-mons, 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 undetiled souls, resplendent with purity, and a multitude of other

souls, 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 distributed1 about one, but others about another power of their lending God. On this account also, in solar souls, some are suspended from the Piconian, 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 God, 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. For in the Gods themselves, union precedes multitude, and one sameness, the difference according to separate powers. Hence, through these things it is evident, how souls an? equal in numl>erto 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 iu number to the souls of the stars, not according to a division about them, but according to a similar generation with reference to them, so as to consist of the same equal quantity of numl>ers, of which each of the starry souls consists. For thus this man interprets the equality in numlx-r of p-rtial to total souls, as signifying that each partial is di\ided into the same numl>er 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 numbers, but some less and others more, the ratios in all of them U-ing the same. For IMato does not define the numl>ers, but the ratios of the parts. \\ e however, have In-fore 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 dillerence, we have demonstrated. And thus much for this particular.

But now the first distribution of partial about divine souls is effected, before they l>ecome mundane. For both according to a supermundane and mun dane co-arrangement, parts are woven together with wholes. .So that if in the temples vthich are here, there is a certain establishment5 of those that

1 For eevoyrai here, which is evidently erroneous, I read iS«>f^6»rui.

Instead of utpovtruc here, it is necessary l<> read i\uy«i/» rui. 1 For tttai here, it is nece^ary to read tTcrrj*.

This Acyllus i» not mentioned by auj writer besides I'roclus, nor by him cbewhere.

Proclus here alludes to lhal part of initiation into the mysteries which was called Opovtitfioi, or col location on a throne. But I his consisted in placing him who wa» to U initiated on a throne, dollied in a sacred and nmtit: dress, aud uu oniirduicd with sukiiw riles > tLc other in \stio in the ucau time* dancing about the throne.

HOOK v.] TIM/KUS OF 1'LATO.

arc initiated, it will convoy to us an linage of this demiurgic Co-arrangement of partial with t«ital souls, and of their distribution about their leaders. For divine souls themselves nrc distributed about the powers 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. But again, about these divine souls, partial souls art; arranged, distributing their total powers, being co-elevated with them to the intelligible, filled 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 Tinv.eus calls distribution, as being ellected according to the divine law, which is seated together with Jupiter, as it is written in the Gorgias, 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 Demiurgus is the cause of both. These things likewise pertain to souls in a supermundane manner. So that the differences 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, and the distribution of them is essential. For what they posse*? from the one fabrication, 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 the1 sublunary spheres, which comprehend the whole elements, subsist. Hut under these are the stars, and such more partial genera of Gods1 as are comprehended in the whole nesses of all the before-mentioned circulations. And lastly, under I lies*: 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 the twelve find* thai belong to tlic liberated order, and which -Arc divided into four triad*. Of ih< •<• in. idalio thr first, \\liirh consist* of Jujtiler, Nrjiium1. :md Vulcan, is demiurgic or (ahricativr | the trronil, ronxiiting of Vcstii, Mimrr.i, and Mars, M of a guardian characteristic ; the third, which is composed of Cores Juno, and Diana, is vivilic ; and the fourth, which consul* of Mer cury, VeniM, and Apollo, is of an harmonic and elevating diaractcrutic.

And these are the satellite* of the stars.

390 PROCLUS ON THE [BOOK T.

stars, whether in heaven, or in the sublunary region, giving to all of them a com mon name, from things known to all mc-n. For all of them have entirely certain starry-formed vehicles ; since Socrates also assimilates partial souls leaping into generation, to the stars, according to their vehicles. Tor lie says, that some of them were disseminated by the Dcmiurgus about the earth, and the moon; as it Mould l>e absurd, if partial souls were alone distributed about what are properly called the stars, but the other (Jods should not be leaders of the herds of souls, which exist in each element analogous to them; \i/,. the aerial, aquatic, and terres trial Cods, concerning \\hom he says, that they become \isible \\heii they please.1 Uut as we have said, he gives to them a common name from things obvious to all men, and in consequence of not neglecting to survey that \\hich is sensible.1

" And causing them to ascend us into a vehicle, lie pointed out to them the nature of the universe,"

Such therefore as say, as the great Theodorus, that the vehicle of the soul is the nature of the universe, neither .speak conformably to things themselves, nor to the words of Plato. For neither is the nature of the universe the \ehiele of a partial sold ; for it is suflicient to such a soul to conduct a partial nature rightly ; nor can we co-arrange with what follows, the expression, lie painted out. Nor will they speak conformably to the nature of the thing, who look, not to the fol lowing, but to the former colon, and say that by the vehicle, a star is signified. For where is the vehicle of a partial soul, which falls into generation, said to IK.' a star, ctcn though you should speak of the corporeal star, since a star always abides on high ? Hut it seems that both these were persuaded to adopt this opinion, from the Demiurgus not lust constituting, the \ehicle, and afterwards causing the soul to ax-end into it, though they ought to have seen, that in consequence of the vehicle being formed at the same time with the soul, it would be superlluous to represent the Demiurgus constituting the body lir>.t. To which may be added, that it has been l>efore shown, that the Demiurgus produced bodies in conjunction with souls. If therefore, it be requisite both to follow things themselves, and the doctrine of IMato, it must be said, that the nature which is pointed out by the Demiurgus is one thing; the star under which the soul is arranged another, and this incorporeal ; and this vehicle which is subservient to souls, another. Jt is

1 Hence it follow i that in each of the split-re* of tinelements, there i> one leading Ciod having a urry-fiii and vehicle, and numerous s.iii Ilile* ultuiit lhi» divinity, in the same m. inner as in the :>]>Lerea of the jilauelt, and I IK inhere of (he fixed »l.ir>. * For toOijrur here, it it ncce»*ary to read uini).,rtc.

HOOK r.] TlM.ttUS OF PLATO. .39l

also requisite to say, that souls ascending intotlicir vehicles, tacame citizens ofthe universe, proceeded into, and wore 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, hut 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 of the laws of Fate ; from all which, it is easy to per ceive, that according to Plato, souls ansuperior to Fate, according to their high est life. For that which the father of 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. But they lie in God, drawing vi gorous torches, descending from the father; from which descending, the soul plucks of empyrean fruits, the soul-nourishing flower."

\\ hat therefore is the vehicle of the soul, and how does the Demiurgus cause souls to ascend into it? It is requisite then to understand, that the great lamblichus and his followers, are accustomed to say, that from all ether, which has a prolific power, the composition of the psychical vehicles is generated, divine bodies neither being diminished, nor constituting these vehicles by co-acervation, but proceeding according to divine lives, and giving morp/ic to partial pneumatic substances. It is necessary, however, to conceive in addition to this, what is more true, that the elaboration of these vehicles proceeds from demiurgic causes. For the maker * of every corporeal hypostasis constitutes these, who also pre pares seats for the Gods in the world. For he receives souls that are sent from the intelligible into the world, and uives different abodes to different souls. The Demiurgus of the universe likewise, constitutes them, and he the first of all. Hence also, he now causes them to ascend into vehicles, evidently producing the \chicle. For this was not fashioned in what has been before said, but the Demi 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 Demiurgus of animals, and of the plenitudes of the universe. Hence, he not only produces souls, but 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 and arcane,1 since he does not represent the Demiurgus us fashioning these vehicles from wholenesses which previously had an existence, as neither does he

' For n»-cfci liorc, read n»nnv« i.

1 For aroptjr** aUo in this place, read awoffrjror.

llie vehicle* of the planet* and the fixed ' stars ; hut he say* that the Dermurgus p iduccd these, thojunior Gods lending parts, and from these causing the bodies to coalesce. This therefore, is an evident argument that each of these vehicles is in a certain respect sell-constituted, and not fabricated by an ablation of other things, h>t it should IM» requisite that they sliould IK- ai;ain refunded into another tiling. For every tiling which subsists by an abscission of other things, since the abscission is accompanied \vith a diminution of the whole, must necessarily be entirely restored to (he whole. For it is necessary that each of (he wholes of the universe should ill ways remain a whole; on which account also every vehicle of (lie soul of this kind is p«T|>etiial, mid always the !«ame vehicle is Mis|M'itdcd from the sanw soul. For each is thus naturally adapt ed to subsist, as it was generated by the Demiur^us. For how can we any longer preserve the soul mundane, if we corrupt the vehicle ! And how can that be any longer said to be mumlane, of which there inothing in the univeibc I For if [lartial souls \\ere superior to a life in conjunction w ith vehicles-, lliev would also he suiK'rior to divine souls themselves. .And if they were inferior to such a life, how does the Deiuilir^iH immediately oit their !•< m^ generated, introduce them iultt these vehicles, as he is now said to do ' How likewise, do souls use vehicles, both in Hades, and in the heavens, if these bodies are not |>erpetually KusiH-nded from them ? Hut it is evident that they do use them, both from what is asserted hv Socrates in the 1'ha-do, and in the 1'ha-drus. For in the former, lie says, that .VOM/.V ascending into vehicles, proceed to Acheron; and in tin; latter, that the vi hides of the Citnla being entity managed, proceed in etjni/ibriuiii, but the i't> hides of other souls that follow the duds, proceed ititli dijjicnlly, and scarcely [obtain the vision of the snperccleslitil pltice]. This therefore, may also be demonstrated through other arguments ; and these things have In-en he fore clearly asserted by us, and are now recalled to our recollection.

From this likewise, we may survey the difference of partial and divine souls. For in the latter, tin- Demiur^us placed the bodies in the souls, as beini; on all sides comprehended in them; the souls not beiiii; converted to the subjects of their government, but employing one immutable intellection, lint in the former, he causes the souls to ascend into vehicles; Itccanse they are adapted to be fnv (iiiently vanquished by bodies, and to IK- <-onverted to the natures over which they preside,1 when they become parts of the universe; in the same manner as their vehicles an: subservient to the laws of Fate ; and no longer purely live under the divine lijjht of Providence. And thus much concerning the vehicle of the sold.

I lmli.nl lit irVui w>- lirir, it i-> liri ric.liy l» rrud nrXdi'Wf.

Fur iv(.ik..i/if »u litre, it is IKXI ^^r^ tu rrad ^iuiku»/ittu.

BOOK v.] T1MJEUS OF PLATO. 393

It is worth while however, again to recall to our remembrance, but 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 vehicles of divine and darnoniacal 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 are proximately the partial natures in the soul, and prior to these, the di/lerence in the soul of the all-various divisions of its essence, according to which it 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 intellect1 prior to it. For each of these partial souls has not an essential intellect above it. For if it had, it would always 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 concerning this, and more than once, and we shall now assert more clearly what we conceive to be the truth on this subject, and what divinity imparts to our intellect. Hence, we have frequently spoken concerning what the impartible is irt each partial soul, it being a thing truly dubious, by extending our intellect to deity. For to leave an intellect to each, and this partial, is a thing by no means to be admitted. May we not say therefore, that each of these partial souls is essentially suspended from a certain da-mon, every da-mon having a certain da-moniacal intellect above itself? A partial soul therefore, has the same intellect as the dirmon from which it is suspended, arranged as an impartible essence prior to it. Ilfiice, 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 has a peculiar partible nature, but possesses the impartible, in common with the dujinons that are above these souls, and to whom the impartible is pecu liar. Hence daemons abide on high, but partial souls sometimes descend, divid ing themselves about bodies, as being more adapted to these. For if in partial souls, the genus of difference is redundant, which makes them unable always to

' Instead of ovv ben, it is necessary to read ro»f.

energize according to all their powers, it necessarily follows, that they roust be more familiarized with the life, which is di\isil>!e about body, and !>e more remote from an impartible, essence, and thus preserve the analogous to each of the ex tremes; just as the most divine of souls, through a similitude to intellect, are more exempt1 from partible natures, and are more united to the impartible essences above them, from which they are connascently suspended ; and also establish an intellectual order in souls. It appears likewise, that the intellect ot each da-mon, as Ijeing a whole and one, is the intellect of the da-moii that proximately partici pates it, but comprehends also, the number of the soul-, that are under it, and the intellectual paradigms of them.* Kach partial soul therefore, will have, as an im partible essence, the proper paradigm of itself contained in this intellect, and not himplv the whole intellect, in the same manner as the da-mon who is essentially the leader of these souls. \\esay therefore, that the impartible of each partial soul which is above it, may be more accurately defined to lw, the form of it, which is comprehended in the one intellect that is allotted the government of the da-moniacal series, under which each partial soul is arranged. And thus both the asser tions are true, that the intellect alone of each is established in the natures which always exist on high, and that each is a medium, between the impartible above, and the partible nature posterior to it. And thus much concerning these parti culars.

Rut after what manner does the Demiurgus point out to these souls, the nature of the universe ? Is it by converting them to the world, and preparing them to survey the reasons contained in nature ? This however, is to make them less excellent, and to convert them from separate reasons to such as are inseparable from seiisibles. lint I he Demiurgus, on the contrary, elevates souls to the intelli- ••"ible, converts them to himself, separates them from matter, and tills them with divine powers and demiurgic intellections. May it not belaid therefore, 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, lint the Demiurgus alone looks to things prior to himself, and to himself. He 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 himself powers effective of the gene ration both of other things, and of nature. And as he antecedently contains bodies incorporeally, thus also, he comprehends nature supernatural!} . These thin<rs therefore are rightly asserted. It is necessary however to speak after

' For «£i#)rr)<T0(ii here, it is necesjary to reail i^iiaOai.

1 Instead of avrou in this place, it is uecessary to read nvruv.

""OK v.] TIM/EUS OF PLATO.

another manner, not only placing idea in the Demiurgus philosophically, hut likewise, as theorists teach, surveying Natnn; primarily, pre-existing intellec tually ill the vivilic deity. For l>eing suspended from thence, she governs this visilile world, assimilates material to immaterial reasons, and refers corporeal to primordial motions. But it is necessary, to survey Nature secondarily, accord ing ' to the mundane order of the vivific Goddess, conformably to what the Oracles say, that iimnoixc \afure is suspended from Hie back of the Goddess. From her primary subsistence however, in vivilic deity, she proceeds into the demiurgic intellect. It is likewise requisite that souls should survey the fountains and roots of Nature in orderthat they may behold their own dignity and 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 Demiurgus himself, by antecedently com prehending the paradigm of Nature, governs the universe, thus also 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 vivific Goddess, conformably to that oracle itself of the Gods, which they delivered to their genuine mystics. But since souls have second and third lives, the Demiurgus 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 Demiurgus, again proceeding to souls through words adapted to souls, is evident. The former speech however, of the Demiurgus, is immediately addressed to the junior Gods, as Gods of Gods. But the second speech ' indicates that the Demiurgus (ills also these souls with words or reasons, hut not immediately as he does the junior Gods. And the scope indeed, in the former speech, comprehends a representation • of providential reasons, but in the latter, of the laws of Fate. Having therefore premised thus much, we say, In-taking ourselves to the things which are the subject of conside ration, that Fate must not be snid to be a partial nature, as some of the Peripa-

' Thr wonlt tVvrcpwi <vr »-nrn, arc onuiicd in thii place in the original, but ought to be inserted.

1 For rairraif luTO, read cui/raf.

1 The words q <V ttvripa, arc also in Una place erroneously omitted.

4 For rfi'f.<ian here, read tfj<j>aoir.

396 PHOCLUS ON THE [BOOK r.

tetics, such as Alexander [Aphrodisiensis] assert it to be. For this nature is imbecile, and not perpetual. But 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 if this order was constituted by Fate. And the cause of order indeed, is one tiling, but order itself another. Nor must it be said, that Fate is soul in habitude, as Theodorus asserts it to be. For such a form of life is not a principle in wholes. Nor is it simply Nature, as Porphyry says it is. For many things which are. supernatural, and out of the dominion of Nature, are produced by Fate, such as nobility, renown, and wealth.. For 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 certain work, if the treatise concerning the World was written by hirn. For intellect produces at once, all things which it produces, and is not at all in want of a government whieh proceeds according to a certain j>eriod, and a continued and well-ordered series. This however is the pecularity of Fate, viz. a series of many causes, order, and a jwriodical production. But if it be retju'iMte to comprehend concisely the whole form of it, we must say, that it is Nature according to its subject, but is deified, and filled with divine, in tellectual, a/id p>yehieal illuminations. For the order of the Gods who ar< called Aluii-t'ncttt [rtuv ULti^yiTiuv xaXim;v*«v] and the more excellent genera, terminate in Fate. For these impart powers from themselves to the one life of it; and the De/niurtjus of wholes, collects and unites all these uifts, and all these plenitudes, and demonstrates them to be one power. For if the visible bodies are filled with divine1 powers, by a much greater priority is Nature deified. And if the whole visible world is one, much more is the whole essence of Fate one, and has its compositiou completely filled from many causes. For being suspended from the. pro vidence of the (iods, and the demiurgic goodness, it is rendered one, ;ind governed according to rectitude by these ; since it is a reason consisting of reasons, one multi form power, a divi/ie life, and the order of things that have an arrangement prior to it.* Hence also the ancients, looking to this variety, and multiform nature of Fat* , were led to different opinions concerning it. For some called it a Cod, on account of its participation of deity, others, a daemon, on account of the cflicacious a/id at the same time 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 by it. But Plato alone [truly] /

1 The word tiiuv i» omitted in this place in the original, but obvioujly ought to lie inserted. * Fate therefore i» Nature deified, or Nature coniidered according to her summit.

surveyed the essence of it ; for he calls it indeed Nature, but suspended from (he Demiurgus. For how otherwise could the Demiurgns point out Nature, unless lie contained the principle of it in himself? How likewise could he announce the laws of Fate, after pointing out the nature of th" universe, except by constituting Nature, as the one connected receptacle of these laws? But in the I'oliticus, he in a still clearer manner, suspends the secondary life of the universe from Fate, after tin' separation from the universe of the one daemon that governs it, and the many daemons that are the attendants of that one. Hence, he removes from tinworld, their providential inspection of it, and only leaves it the government of Fate, though the world always possesses both these, but the fable separates the latter from the former. For he says, that Fate and connascent desire convolve the world ; just as the Chaldean oracles say, " that Nature rules over the worlds and works, and draws downward, in order that heaven may run an eternal course; and that the other j>eriods of the sun, the moon, the seasons, night, and day, may be accomplished." Thus therefore, I'lato also says, that the second period of the world is convolved by Fate, but not the first and intellectual period; all but clearly asserting, that he conceive* this Fate which proximately moves the sensible world, to be suspended from ihe invisible providence of the Gods. 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] Republic.

And if it be requisite to declare my opinion, I'lato places these three causes of order, successive to each other, vi/. Adrastia, Necessity, and Fate: the first beinsr

intellectual, the second supermundane, and the third mundane. For t/ic Dcmktr- (Tiis, ax Orpheus .w/y.v, iras nurtured indeed by Adrastia^ Init associates with \ecessity, and generates Fate. And as Adrastia was comprehensive of the di\ine institutions (fleer/Amy1) and collective of all-various laws, thus also Fate is comprehensive of all the mundane laws, which the Derniurgus now inscribes in souls, in order that he may lead them together with wholes, and may definitely assign that which is adapted to them, according to the different elections of lives. For on this account, an erroneous choice leads the soul to a dark and atheistical life, but a pious choice conducts it to heaven, under the guidance of wholes; because each choice is full of the lawn of Fate, and souls, as I'lotinus 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 and

4 Instead of rptft i here, it Is necessary to read aroryti.

' In the original btapw, but it is obviously necessary to read 0«»/iwr,

398 PKOCLUS ON THE [BOOK v.

corporeal-formed powers in corporeal masses, moves them through these powers ; earth indeed through gravity, but fire through levity? Jn a much greater degree therefore, do the Gods move souls through tlie 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 accordin" to these they are the leaders of the tinivetse, and participated by partial souls; for through these, as they move th.-m>el\es, they lead themselves t(» an appropriate place. And through deliberate choice indeed, they err, and act with rectitude; but through law, they distribute to themselxes an order adapted to their former conduct, \\hen therefore, souls become mundane, then also they sunev the power and dominion of Tale, supernally suspended from pro\ideuce, and receive the laws of Destiny. I 'or the Dcmiiirgtis pointed out Nature to them, as some thing different from them, but he announced to them the laws of Fate, as inscrib ing them in their essence. For the demiurgic word>, proceed throuiji the essence itself of souls. As therefore, he inserted the words prior to the>e, in the junior Gods, thus also, he inserts these laws in partial souls.

' And showed tlic.'M, that the first generation, 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 are essentially supernatural, supermundane, and beyond Fate, because they have their first subsistence separate from this world ; but according to their \ehicles, and the allotments which they were destined to govern, they were gene rated mundane by the Demiurgus, and reeehed this order. Hence, after the suspension from them of their vehicles, the Demiurgus announces to them the laws of Fate, by which they were allotted the government of bodies. Just as if some one being desirous1 of political tumults and senatorial offices, should impart his wealth appropriately, but not yet perfectly, ' such also is the condition of souls under Fate. For not only the vehicles of these, but likewise of the Gods themselves, are led by Fate. In order then fore, that these souls, together with , their vehicles, may Ix come situated under the dominion of Fate, it is necessary that they should descend, and associate with generation, which is the second

For outfit,™ in this plat,-, it appear* to me to be iieie>san to read tfttftcrc,. In the original < r. wrm t«u» ai ^v^,u VVu Tnt, f,fjap^r^nt,i [tui „„£• jj evidently superfluous and erromous. SometLiug iiMead of it is perhaps wauling, a» the «ho!e of the sentence is obscure.

BOOK T.J T1M/KUS OF PLATO.

thing after their semination. For that is the leader; hut this is a certain secon dary distribution of tii,- vehicles, under the divine circulation;1 just as there was a distribution of souls themselves, into the souls of the stars, * and which was ellected by the one demiurgic cause. Hence this distribution is |>erpetual, and it is impossible that there should IM- a mutation of such-like leaders. It is therefore also ellected hy Fate. For this power has dominion over periods, is connective both of total and partial periods, and is collective of similars to similars in di\ine and partial souls. For through the union of these with each other, their vehicles also are connascent with each other. Hence, when a partial co-arranges itself with a total soul, the vehicle of it also fallows 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 first semination therefore, is that of vehicles, which not only clearly shows the soul to he mundane, hut also co-arranges the whole composition of it under its proper leader. For it is one thing to he mundane, and another to he lunar, or Mercurial; since the latter is a more partial form of life. And as the soul havinir ascended into its vehicle becomes a cili/en of the universe, so when it is dis seminated in conjunction with its vehicle, it becomes a citi/.en of the lunar, or solar, or some other circulation. And the appendage indeed, of the vehicle of the soul to ihe universe, causes it to be more multitudinous than the supermundane life ; and it is as it were, as some say, bisected. Hut the semination proceeding, causes the soul to obtain a more parted dominion. After the semination however, every soul has one definite generation ; but souls make second and third docents, according to their own elections. There is therefore, one generation common to all of (hem. I -"or it is nccosary that every [partial] soul should descend into generation. For such a form of partial souls, not being able to abide on high immutably, becomes at certain times subject to the sceptres of ,\eee-sitv. But these souls receive also from the universe, the mortal form of life, and this out ward bodv, and in addition to these things, a phvsieal habitude. I5v leadin" a

good life however, they arc also able while on the earth to be. purified from the the things introduced by Fate : so far as they have no communication with body, except what an abundant necessity requires. For what efiect can the works of Fate have on the Corypha-an philosopher mentioned in the The;rlclus, who astronomi/es above the heavens, and w ho does not even know in what part of the earth he dwells ? lint when they are converted to the body, it is necessary that they should have communication with the gifts of Fate. And when they arc

1 Instead of .Sn . r.,,,i in this place, it i* necessary to read 1 There is an urm«iio» here iu the original, of rwr arr^v

400 PROCLUS OX THE [BOOK v.

vanquished by the mortal form of life, they Income the slaves of Fate. For the universe uses them as irrational animals. Ami 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 happens to them from wholes. For every thing is conducted conformably to its natural aptitude; every 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. Thus therefore, souls according to progression, proceed from a life which is always well-arranged, and the first, to the lust and fated lid-, through li\es of a middle condition. From an order likewise, \\hich is above Fate, they are di>tributed under the laws of Fate, and tra\el through the Fates, under the throne of Necessity.

Y\ hat however, must the first generation be said to he, \\hich the philosopher now delivers, and \\hich the Detniui'gus proclaiming the la\\s of Fate, announces to souls? For there is not one opinion only concerning it. Hut the divine fambliclms indeed, calls the semination of the vehicles the first generation ; and what follows favours his asscition. For Plato adds, us continuous with this, " Hut it vat Hm.y.vtf/'y that /Hiring disseminated t/uin, c^r." A certain other person however, interprets the first generation of souls to be, the one descent of them. For it is requisite that each of these souls should be entirely conversant with gene ration; since this is the peculiarity of them. He therefore, simply determines that there is one. certain descent of each soul. But tin; solution delivered 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 nf the divinely generated nature. For it is not probable that any one partial soul, either of those that art.- called mulefiled, or of those that are capable of being contaminated with vice, and of wandering, hhould for every period abide on hi^h. For the soul \\ hich 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 itself free from guilt, during the evolution of all the figures of the universe. But there are always the xame figures again and again. Farther still, the life of a partial soul, is less extended than the period of the universe. Hence, if it is sufficiently able to remain ' on high, through the whole of this period, it is allotted an immutable intellectual power. For it will live with 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. Hence, it is necessary that every partial soul should make one descent in each

1 For ^inycfirfv here, it ii necessary lo read iiafiofif.

HOOK v.] TIM;EUS OI' PLATO. 401

period; but some souls a greater numl>er of descents than others, in consequence of employing an al>tuulant freedom of will. But I'lato calls this descent the first generation. And this is evident from his adding, when speaking of the allotments after the lirst generation, " that the depraved soul should, in the .second generation, be changed into the nature of a woman." Hence he calls the first generation, the descent from the intelligible. But since the lirst 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."

For 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 necessary that the period of this soul should l»e less extended than the period of the universe, and that tins should be common to all partial souls. But these soul* differ from each other, according to the empire of the (Jods; for different herds of souls are arranged under the dominion of different (iods; and aUo, according to the 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 do not. And some partake of the same dmnity, according to a different power, but others also according to a different order. For what, if some of the souls which are suspended from the prophetic power of the Sun, should exert a medical, or telestic1 life, but others a Mercurial, and others a Lunar life? For there is not the same mode of variation in both. Farther still, soids likewise differ according to their delilx-rate choice. For though two souls should choose a telestic ' life, it is possible for one to be con versant with it with rectitude, but the other in a distorted manner. For each life receives the n-cll and (lie ill. .So that if it be requisite to speak summarily, they are either 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 tiie 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 modes of differences. For as there are three, we must cither deny all, or affirm all; or deny two, but affirm one; or

1 Instead ofrcXu-or io (his place, it is necessary to read rcXcrrucor. * Here also, fur rcXcior, read rcXrimror.

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 be so many differences ' 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 besides others, frequently coni|K-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. But in divine and damoniacal souls, the life is liberated, unrestrained, and easy, and exempt from all necessity. Hence souls make from themselves their first descent, and are led by Fate. 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 effected by the law which is in the universe, and by the power of Fate. Hut they make their first descent, or are disseminat ed about the visible (Joels, in order that they may have tlie>e as their saviours, in their wandering about generation, and that they may invoke them as their proper curators. Since however, not only animals are constituted on the eartli through souls of this kind, but likewise in the other elements ; nor man alone, for this is known to us, but other animals more divine indeed, yet at the same time, generat ed ; for that which lives for the shortest time, does not immediately subsist after eternal animals, but that which Ihes for a more extended period ; and it is neces sary that those rational animals which live for the longest time should exist prior to those that are most obnoxious to death ;— since this is the case, Plato compre hends all these in common, by saying, " it -a us mcasury that the most J>iuus of ani mals should be born" For this is adapted, as I may say, to all the participants of intellect, and to those animals that are capable of being converted to the (jods. But in v. hat follows, he speaks concerning the human nature.

'* Since however, the human nature is twofold, he showed them that the more excellent genus was that which would afterwards be called man.'

The human species indeed, has been already constituted, and every mortal nature, according to the demiurgic intellections; but the discourse dividing what has been constituted, first gives subsistence to that which is more excellent, and

1 For Jiafopax io this place, read £ia^op<u.

afterwards to th;\t \vhirh is subordinate in this species. For Plato knew that the male is more adapted than the female to the demiurgic intellect and the most di vine of principles, and is more allied to immutable and undefiled souls. Hence he leads souls in their first descent into men. Thus also in the Pha-drus, 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 say, it is impossible for souls that have recently arrived at perfection, to pass into women? , Or is it necessary that the soul that lives apocatastatically, should pass into the life of a man; or shall we say, that it may also lead a life of this kind, when it comes into the nature of a woman? But if we admit the former, and not the latter, how can we any longer .say, that the virtues of men and women are com mon ? For if the latter never live cathartically, but the former frequently make apocatastatic lives, the virtues will be no longer common to them. To which may be added, the absurdity that Socrates having learned the mysteries of love from Diotima, should be elevated through her ' to the Ix'autiful itself; but 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 uoman. But if we 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. For >vhen they suffer a defluxion of their wings, they are nearer to a less excellent nature, than when they are winged, and the ascent is through the same things as the descent. This therefore, is also evident from history. For the Sibyll, when she proceeded into light, knew her own order, and manifested that bhe came from the Gods, by saying,

Between (lie (io<is and mm, 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. For the soul descends from thu undented and pure form of life, into that form which is robust, and retains intellect, but is material. From 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 bC aw* litre, it it obviously necessary to read it' •in-ifr.

PROCLUS ON THE [DOCK v.

democracy from an aristocracy ; but Plato describes, a gradually subsiding mu tation of political concerns, and conformably to this be here lends souls descendin"- from the intelligible, into men. For lie makes from them an animal, which would afterwards lw> called uvr.p, man, receiving its appellation Jrom grandeur and ngor of nature ; according to which also, it is more adapted to souls that are now descending. And thus much may sullice, in answer to the before-men tioned doubt concerning the first descent of souls.

From these things therefore, we nviy collect as a corollary, that fabrication and this universe had not a temporal In-ginning. For if the universe was generated from a certain iM-ginnin-, it is also Decenary that the descent of souls should have taken place from a certain beginning, and that there should have been a first soul that descended. Hut the Deiuiurgus leads the lirst descent of each soul into the generation of man. Hence it is necessary that the descent which makes man, should not have been effected through woman, nor proceed into generation through this, the female not yet existing. Neither likewise, does the descent which makes man, impart a generation to woman, since in this case it would be possible Jor the female to be generated, not from the male and funalc, but from a certain male alone. If therefore, these things are impossible, it is impossible that the male and the female [should have had a temporal b.-mnin-.J1 Hut souls always descend into the male »euera, prior to the female, the former not' being generated from the latter., And the. speech of the l)emiururus is addressed to beings which are a!wa\s gene rated in the universe, and not to such as once received a temporal beginning. What then, it may be said, shall we assert of the male and the female? Are they not al>o in souls themselves, so that of these so-ne are of a virile, but others ot an effeminate nature \ And how can it be said, that this is not necessary ! For if these are in the (iods primarily, and in sensibles ultimately, it is also necessary that they should exist in the media. I -'or whence is the progression of them as far as to a sellable nature derived, except through the middle essence ? Farther still, if the Demiurgus by connecting each soul with a vehicle, produces a certain ani mal,1 it is entirely necessary that the difference of male and female in the soul should at the same time be apparent. For this is the division of animal. .Must we not therefore admit that these are in souls \ And how is it possible we should not, since they are assimilated to their leading (Jods \ For as they derive every other form from them, so likewise, they receive from them the peculiarity of the

1 In the original, there is riolhii)i> more than abutaruy ^nv e<m TO Oi;\«/, *ai TO a^xf, and something is> efideiitK Mauling. It aj-pt-ji-. to me therefore, that the addition of the word* TI\V \iioni:>)v ap^l* t\fv, 's iiei'i"»ary.

Mi) is oruitteii beie, in lUr original.

' Instead of TI ^urj* litre, it is obviously necessary to read n £vor.

BOOK y.] TIM.EUS OF PLATO. 405

male and the iVmalo. In their generation also, virile and effeminate souls are divided according to the genera of the animals which an: here. But as they change the species' of life, so likewise they change these powers, WHIM- of them being rendered more clleminate, 1ml others descending into a more robust and vigorous form ol'life. For that which has the form of bound in this sensible region, is more infinite than the infinite which is there [i. e. in souls prior to their descent]; so that the lapse will he entirely into that which is less excellent. The lapse, howevrr. to that which is less ex( ellent, is at one time, to that which is nearer to ihe more excellent, and at another, to that which is more remote from it, but is analogous to what is there arranged. Thus also it is said, that a Lunar soul descended into the nature of man, in becoming the soul of Mnsa-us, and that an Apolloniacal soul became the soul of the .Sibyl. The fable of Aristophanes likewise, in the Hairnet, manifests that souls an; divided according to the male and female, and that which is common from these [or that which is of the common gender]. It is also evident, that masculine souls do not entirely proceed into the generation of men, nor feminine into the generation of women, by Tiiim-tw sayin", that every soul makes its f.rst descent into men; and that this is natural to ^"'because 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 Iroin, these bodies."

Souls while they abide on l.i-h with the father, and are tilled with intelligence, from intellectual natures, are not at all in want of the mortal-formed hie. lor they use immaterial, pure, and starry-form organs, revolve together with the Gods and Uovern in conjunction with them the whole world. Hut when they descend mto Generation, become connected with a nvatcrial body, and are allotted an inrtuxive and etlluxive nature, the colligation of the mortal life, «hirl, derives Us subsistence from souls themselves, becomes necessary, because souls antecedently compre hend the summits of this' life in the spirit. For this which is the principle of sense derives its subsistence both from souls themselves' and from the junior Gods' From souls indeed. Ix-eaus, they have dominion over the whole ol the irrational life, which they likewi.se adorn; but they would neither gov

' For uvrur here, it i» nccc««ry to lead UIT»J«.

evident they ought to be inserted.

adorn it, unless they were causally the leaders of its essence. But it also derives its subsistence from the Gods, because 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 diners from the rest, in the same manner as the immortal from the mortal-formed life. But tire life which subsists in simple vestments, difl'ers from the life in the composite body, In-cause the latter follows the temj>erament of the body, but the former may be disciplined, and is able to predominate, over the corporeal temperaments. The vehicles therefore are triple:' for they are either simple1 and immaterial; or simple and material; or composite and material. Of these also the lives are three; the first, immortal; the second, more lasting than the body ; and the third, perishing with the body. And thus much for this particular. But the word iinpUnittil, 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 material, but not divine and celestial.

' He declared to them that in the first place, one connascent sense", pro duced l>y violent 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 in three boundaries, and inserted the causes of this in souls, in order that they might rule over and subdue it. Tor dominion is not derived from any other source than essential precedency. The irrational life therefore, subsists intellectually in the Demiurgus, but rationally in souls. Nor is this at all wonderful, since body sub-

1 Instead of avrpt'irt,* here, it it necessary to read oorpt'irot.

For rpira here, read rptwXa.

1 lustead of arXoi in this place, it is obviously necessary to read av\ovr.

v.] TIM;KUS OF PLATO.

sisLs incorporeally in the intclli-ible causes of all things. What else however, can we say that each of these powers is, tU'.i a corporeal-formed and material1 life, which is gnostic of things that fall on it externally, produces this knowledge through organs, is not dependant on itself, hut on the things which it uses, is mingled with material masses, and knows that which it knows accompanied with passion ? For not every passion which is produced in the animal, imparts to us a sensation of itself, but that which effects much agitation, as Socrates says in the Philebus. For it is necessary that a Certain agitation should \tc produced about the sensoria. For neither are all the motions in the soul distributed as far as to the body, but there are some, such as the intellectual, which pertain to the soul itself1 by itself. ?s'or do all the motions about the body extend as far as to the soul, but thenare some which through their obscurity, are unable to move the soul. Sense therefore is produced, not from all passions, but from those that are violent, which cause much agitation. And the mortal-formed sense indeed is par tible, is mingled with passions in its decisions, and is material. But there is a.iotlitr sense prior to this, in the vehicle of the soul, which is, as with reference to this, immaterial and pure, and an impassive knowledge itself subsisting by itself, yet not liberated fro 11 morphe; because it also is corporeal-formed, as being allotted its hypostasis iit body. And this sense indeed, has the same iii'.turewith the phantasy. For one essence is common to both ; yet externally proceed ing, it is called sense ; but remaining within, and beholding morplr.r 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 (Mich other, and the irrational is filled with powers from the more excellent life. Hut the middle of the irrational life is unreceptive of suj)ornal forms, but 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. But the material sense is alone perceptive of things which fall on it externally, and move it, not !x>ing able to retain the sj>cctacle* in itself, in consequence of being partible, and not one. For it is divided about the sensoria. The impassive therefore and common sense is one thing ; the sense which is common but passive another; and that which is distributed and passive another. And the fir>t of these indeed, pertains to the first vehicle ; the second, pertains t<x the irrational life ; and the third, to the animation of the body.

1 For tt-vlpov here, it i» Decenary lo re«J t*ir\ov. ' For HITCH* litre, read avrrji.

FKOCLUS ON THE [BOOK v.

After sense, however, Plato arranges tit-sire.1 But this is life indeed, and cor poreal-formed, always reweaving the body, and alleviating its wants; about which also, pleasure and pain are surveyed. For these passions are likewise present with the other parts of the soul. Tor both in reason, and in anger, you may assume pleasures and pains. Corporeal pain and pleasure, however, are generated according to desire. For of the body the 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 t'/iit/n/iHclic part. Since however, these two passions are primordial, and the fountains of the other passions, as IMato says in Ihe Thili bus, and in the Laws, hence through the mixture of these, he gives a generation to the other pa-sio us, and denominates love a mixture of plea sure anil pain. For love pertains to all things. And so far indeed as the object of love is in its view, love is accompanied with pleasure; but so far as it is not yet present with it in energy, lo\e is mingled with pain. IMato also characterizes the whole life of desire through love, because this passion is most vehement

about it.

In the third place therefore, he enumerates anger. Hut anger is a life, removing every thing which pains and disturbs the body ; on which account also the fear of the corruption of the body disturbs it. Excess however, and deficiency are surveyed about it, such as audacity and timidity, and the attendants on these, ambition, contention, and all such effects as are produced from astonishment' about mortal concerns ; the superior soul employing this life, in order to the motion of the body. And these three genesiur^ic 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. For it would not be an animal, nor would it possess appetite, unless it were generated sensitive. For appetites inde-'d, are accompanied with sense, but senses4 are not entirely accompanied with appe tites. Hence, the animal is in a greater degree characterized by the sensitive, than » by the orcctic. But after the participation of sense, the body apfx-ars to

• Dttirc is admirably defined by I lie Pythagoreans to be a certain tendency, impulse and appetite of the soul, in order to be tilled with sunietliiiii;, <-r to enjoy something present, or to be disposed accord ing to some sensitive energy ; ><r of the evaluation and absence, and nnii-perception of certain things. See my trau-lalion of lainhliclm*' Lifeof I'jlliajjoran, p. 140.

1 Instead of .Su^o^no*- in this place, it appears to me to be requisite to read liatrxvfitror. J For iruiuv here, it is necessary to read *rc«if.

The \\oids u( ?< a,at)>iatn are wanting in the ojigiual, but ought evidently to be inserted. 5 Instead of IK ry cpco-ity in this place, it is necessary to read it ry ojXkTuy.

""OK v.l TIM/EUS OF PLATO. ioy

he pleased and pained. And it is contracted indeed, by the external cold, but refreshed by the swaddling bands, and led to a condition conformable to nature. But after desire, as an increase of years accedes, it exerts the passion of anirer. For anger is now the power of a more robust and vigorous nature. Hence also • of irrational animals, such as are more material, live according to desire alone, and participate of pleasure and pain ; but such as are more perfect, are. allotted a more irascible life. Prior however to these appetites, as we June said respecting 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, but guards and connectedly contains the essence of it ; at one time bein"- extended, and distributing itself into parts ; but at another, being led to bound and order, and regidated by reason.

" And that such souls as subdue these would live justly, but such as are vanquished by them, unjustly."

How therefore can souls subdue these corporeal lives, except by possessing the causes of (hem ? For through these they render them more concordant [with rea son]. For every thing which naturally has dominion over the passions, contains in itself the reason [or productive principle] of them; in order that by lookiii" to this, it may define the measures of their motions. Thus the anger in the breast was suppressed by Ulysses; for it had been already disciplined by him. But the soul also adorns external anger, in order lh;;t its motion may be just. If however this inward anger in him had committed itself to passion and material motion, it would have entirely corrupted the other well-ordered disposition of his soul. Hence when souls subdue material passions, and adorn their inward lives, they live justly; but when they are subdued by them they imperceptibly fall into injus tice. For following the immoderate appetites of the body, their powers become inordinate, and unadorned, and are extended about generation, in a greater de gree than is lit. But how do they at one time follow justice, and at another not ? For it was before said of them, " Of lliose that arc always Killing to follow justice and you."1 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 by appearances? Or may it not be said, that souls follow justice and

' For YI(HV litre, read v^iir.

Tim. Plat. VOL. II. .IF

4ie PROCLUS ON THE [BOOK v.

the Gods, in consequence of a divine nature presiding in them? For lie who wishes that which id good, wishes to follow justice. For this is what was said in ilu» Ix-fore cited passage, viz. " that a divine nature has dominion in those tlittt are alu-ayswiillHg to follow justice and I lit Gods." For tlie divine part of us naturally followsjustice; but the irrational forms of life follow the divine nature which is in us.

"That he also who lived well during the proper time [of his abode on the earth I a^ain proceeding to the habitation of his kindred star, should enjoy a happy lite."

Again, these things are likewise effected by souls themselves. For being self-motive, they arrange themselves in an appropriate place. But they are also effected by Fate. For this power defines the appropriate allotments of each soul, and coadapts them to the proper forms of life. And in the third place, they are effected by the Cods, who dispose in an orderly manner the parts of the universe. For t!iey 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 tilings according to rectitude. As in wholes, however, Justice following Jupiter, is the avenger of ihose that des.-rt the divine law, thus also, the energy of Justice about souls, adorns tlio>e that forget the laws of Fate, and exchange for a more excellent, a subordinate life. And thus much in common as to these particulars.

But what is the proper time, what the kindred slur, and what the happy life ? The proper time therefore, is such as that which I'lato defines in the Plia-drus, to the souls which are circularly led rrom hence, after the first generation, viz. a thousand years, or some other period of this kind. For as this time pertains to those that choose a philosophic life, so another period more or le.>s extended, is adapted to those that make a diflercnt choice, this time not subsisting monadically, but being defined according to the form of life. Hut the kindred star, is that about which the di>tribulion of .souls and their vehicles is made. So that if there are some souls, which from the lh>t, have their allotment about theearth, these after the first life, follow ing Justice, and the Cods, will return to the ethereal vehicle o*'the whole earth, relinquishing the terrestrial bulk. And in this establishing themselves, and the oru:an connascent with tln-m, [i. e. their ethe real vehicle,] they will themselves be tilled willi intellectual life, but will till their vehicles with divine light, and demiurgic power. If also, there are 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

HOOK v.] TIM.EUS Or PLATO.

with it, a po\vrr of such a kind, as not to depart from the intellection of them selves, in their pro\ idential attention to the universe. And f/ic happy life, is that life which is defined according to the peculiarity of the leading powers. For these are in the order of demons, having partial souls in their possession, and elevating them to the intelligible, in the same manner as the leaders of tinliberated Gods. Ileneealso, Plato elsew here, calls these souls happy, as being suspended from these leaders \vho are haj)py (s-joa^uovmi/ ovrn»v), i. c. who are lieneficent da-mons. For every where, that which is proximately established above the nature which is thought deserving: of its pro\idential care, has the order of a beneficent dit-mon with respect to it.

It is requisite also to survey the uninterrupted connexion of the theorems. For Plato constituted souls from the demiurgic and \ivil\c cause, and after their gene ration, arranged different partial, under dinVrent divine souls, making the pro gression and distribution of them to be supermundane. After these divine .souls also, lie introduces partial souls into the universe, gives them vehicles, and dis tributes them about the stars. In tinnext place, he leads them into generation, and imparts to them the mortal form of life ; and after these thiu-s, divides the lives of 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. IN'ow therefore, since he speaks of souls that are restun d to their kindred star, after their first generation, and says, that leaving the body they obtain a happy life, how can we show that these things accord with what is asserted in the Pha-drus ? For there he who chooses a philosophic life, is restored to his pristine perfection, through three lives. Or may we not say that the allotment which is here deliver* d, is not into that from whence each soul ori ginally came; for that is effected through three periods, each of which consists of a thousand years ; but is a return to the star, under which it was essentially arranged, and in conjunction with which, it possesses a common life? For it is possible for souls that have not led a philosophic life, to be elevated by Justice to a certain place in the heavens, and there to receive the reward of the life which they passed in the human form. For this i» 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, but the ascent to the kindred star another. For the former requires three periods ; but the latter may be effected through one jx-riod. And the former elevates the soul to the intelligible, from whence it descended ; but the latter leads it to a subordinate form of life. For there are different1 measures of felicity, and the return is two-fold, one of ascending souls, but the other, of

1 The word £<af>opa is omitted liere in the original.

PHOCLUS ON THE [BOOK ».

those that have ascended. So that it is possible for the soul that arrives at its kindred star, either to.be co-arranged with the mundane powers of its (Jod, or to proceed still higher. Its reeurreney however, to the intelligible itself, requires a |>eriod of three thousand years. For through this, the highest winged condition is effected.

" But that he whose conduct was depraved, should in the second genet ration, be changed into the nature of a woman."

We have liefore observed, that Plato does 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 be, into the nature of a woman ; just as the third is into the brutal nature, indicating by this, the well-ordered diminution of life. Tims also in the Pha-drus, he denominates all the lives successively after the first generation, conformably to the second lives.

"That both these, at the expiration of a thousand years, should return to the allotment and choice1 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 life of 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 if the female genus subsisted through an aberration from the male, it would U; necessary that souls recently perfected, should begin from that which is according to nature [i. e. should In-gin from the male only]; since that which is preternatural is every where posterior and adven titious. But since the female nature is also in the Gods, what should prevent souls, in this respect imitating their proper leaders, from not only choosing lives adapted to them,1 but also the nature of animals allied to them ? It is not how ever wonderful, that alternations should take place, as we before observed. For that the male and the female not onlv subsist in mortal natures, but also in the

1 For mOiy litre, read aiptoiv.

' Instead of avrrjt Lere, it is necessary to read ai/ro<f.

nooKv.J TIM/EUS OF PLATO. 413

impartible1 lives themselves of Minis, maybe inferred by again recollecting what was before asseited, v i/. that these sexual differences are both in the natures prior, and posterior to partial souls. It is not proper however, to be incredulous, if in total souls, the vehicles are connascently conjoined to them, but in partial souls, they are sometimes conjoined, and sometimes not. For in the former the colligation is essential, but in the latter, is the efleet of deliberate choice. Hence in the former, the division of the vehicles is annexed. to the essence of the souls, but in the latter, to the differences of their choice. And this may be inferred from what is asserted in the Banquet, in the fable of Aristophanes. For there, as we have before observed, the divisions of souls according to these vehicles, 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. But if every form of life, which is im becile, effeminate, and verging to generation, is symbolically signified through woman, as some prior to us, and these no casual persons, have thought, the words will not at all require such a solution as the above. But you may adopt either of these explications; though at the same time, it must be observed, that Plato stu diously conceals many things through symbols. Whichever of these solutions therefore is adopted, 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 Tima-us, the soul, man, and in short the universe, are unbeirotten. For if the soul was generated, and descended at a certain time into the first generation, it would impart the life of a man. But this man being entirely generated, would be generated from a female; and this female would have a soul, which is either the first that has descended ; and if this be the case, the assertion of Tima-us is false, who leads the soul in its first descent into the male; or it is not the first, and prior to this fi-niale, it is neces sary that the soul of a male should have generated the soul which is in it. But again this male must have been generated a nude from a female; or if this is not admitted, its existence must be from chance. If however this l>e the case, it will be in vain, a female not existing, from which and in which, the male mav gene rate.- This female likewise, in the same manner as the male, must either be from chance, and have a soul which is the first that descended, and was gen. rated with it; or must be generated from the male. But this is impossible. Hence, neither of these was once generated, nor does the soul, and much less does thte universe, pertain to generated natures.

' Instead of fttptirrtui £wau m tins place, it if necessary to read a/irpirrau ~«a...

" And tliat in case vice should 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 is usual to investigate what the descent of souls into irrational animals, must be said to be. And someindeed think, that what are call, d brutal lives, are assimilations of men to brutes. For it is not possible that a rational essence shonhi heroine the soul of a brute. Hut others admit, that it may he immediately introduced into irrational animals. Fur they say that all souls are of a similar form, so that they may become wolves and leopards, and the marine fishes called jmeumones. The true answer however to the inquiry is this, that the human sou! may ent.-r into brutes, but so as to possess its proper life, the inserted soul riding as it were on, ami being bound by sympathy, to the brutal nature. And this indeed, is demonstrated by us through many arguments, in our Commentaries on thePha-drus; in \\hieh we have also shown that this is the only mode of inser tion. If therefore it be requisite to remind the reader that this doctrine is Platonic, it may also IK- observed that in the Republic, the soul of Thersites is .said to have been invited with \\wnature, and not the body, of an ape; and in the Pha-drus, the soul is said to dex-end into a brutal I iff, but not into a brutal botly. For the life is in conjunction with the proper soul. And here, Tima-us says, that the soul is changed into a brutal ,utnrc. For the brutal nature is not the brutal body, but the life of the hrute. And this, as we ha\e said, may be assumed from our "Commentaries on the Pha-drus. Hut that it is impo.s>ible lor a recently perfected soul to become the soul of a brute, we may recollect from this, that brutality is something beyo.-d all human vice, as Aristotle also says. Hence, it is necessary first to have human 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. Hence Tima-us says, " And in ane vice should not even then cease in these," by then sonifying in the descent into women ; according to which mode of descent, becoming depraved, they are changed into a brutal nature of this kind. Tor from the first and more intellectual' forms of life, the more irrational are produced through diminution ; from the fo.ms that are more remote from habitude, those that subsist MI habitude ; and the more imbecile, from the more robust. Since however, vice is multiform, the brutal nature may be survey-

1 I or fiurrpw bere, it is necessary to read t-otpvrtpuv.

ed in each ; and on account of this, the soul may be connected with similar animals, as Plato shows in the Pha-do. For the brutal1 nature in injustice, renders men wolves ; in timidity sta^s ; and in gluttony asses. For each of these entirely possesses a certain transcendency, which departs from human depravity

X

'* 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 externally1 afterwards from fire, water, air, and earth, and returns to the form of its first, and most excellent habit."

The one salvation of the soul herself, which is extended by the Demiur^us, and which liberates her from the circle of generation, from abundant wandering, and an inefficacious life, is her return to the intellectual form, and a flight from every thing which naturally adheres to us from generation. For it is necessary that the soul which is hurled like seed into the realms of generation, should lay aside the stubble and hark, as it were, which she obtained from being disseminated into these fluctuating realms; and that purifying herself from every thins circum jacent, she should become an intellectual tlower and fruit, delighting in an intel lectual lile, instead of doxastic nutriment, and pursuing the uniform IMK! simple energy of the period of sameness, instead of the abundantly wandering motion of the period which is characterized by dilierence. F\>r 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, but the other from genera tion to true being. The one also leads her round the genesiurgic, but 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 being 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 falls into the last body, and Incomes something belonging to an individual, instead of belonging to the universe. The middle of these also, is the partial

1 Instead of Orwpta here, it is necessary to read Orjptulta.

• Jn all the printed editions of the Tin,™,, t|le word ci«(W is wanting in this place. For it is evident from the Commentary of Proclus, that it ought to be inserted. Hence, inMead of ror «XAV,

416 PilOCLUS ON THE [BOOK v.

universal, when slie lives in conjunction with her middle vehicle, as a citizen of generation. Dismissing tlierefore, 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 sen*e ; which life those that are initiated by Orpheus in the mysteries of Hacchus and Proserpine, pray that they may obtain, together with the allotments of the sphere, and a cessation1 of evil. But if our soul necessarily lives 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 the circle of sameness, when purified, as Plato says. Cathartic virtue, therefore, alone must IM? called the salvation of souls; since this cuts oil', and vehemently obliterates material natures, and the passions which adhere to us from generation; separates the soul and leads it to intellect ; and causes it to leave on earth the vehicles with which it is invested. For souls in descending, receive from the elements different Vehicles, aerial, aquatic, and terrestrial; and thus at last enter into this! gross bulk. For how, without a medium, could they proceed into this body from immaterial spirits? Hence before they come into this body, they possess the irrational life, and its vehicle, which is prepared from the simple elements, and from these they become invested with tumuli, [or the genesiurgic body,] which is so called as bein-forei-n to the connate vehicle of souls, and as composed of all-various vest-

inents, and causing souls to become heavy.

The word adhering likewise, manifests the external circumposition of a vehicle of such a kind as that of which he is speaking, and the colligation to the one nature contained in it; after which this last body, consisting of things dissimilar and multiform, is suspended from souls. For how is it possible, that the descent should l>e [immediately] from a life which governs the whole world, to the most partial form of life ? For this particular and indivisible outward man cannot be connected with the universe, but a prior descent into a medium between the two, is entirely necessary ; which medium is not a certain aniiMa!, but the supplier of many lives. For the descent does not directly produce the life of a certain man, but 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 body, and a life with body, according to which the soul lives in conjunction with iis

1 For amirfvout here, it u necessary to read avavavoai.

It appear* lo me, iliat tbe word taOoXuuv i» hrre wanting.

celestial vehicle; so from this, the descent is into a gcnesiurgic body, according to which the soul is in generation ; and from this, into a terrestrial body, according to which, it lives with the testaceous body. Hence, before it is surrounded with this last body, it is invested with a body which connects it with all generation. And on this account, it then leaves this body, when it leaves generation. But if this be tincase, it then received it, when it came into generation. It came however, into gene ration, prior to its lapse into this last body. Hence prior to this last body it received that vehicle, and Detains the latter after the dissolution of the former. It lives there fore, in this vehicle through the whole of the genesinrgic [x-riod. On this account, Plato calls the adhering tumult, the irrational ' form of life in this vehicle; and not that which adheres to the soul in each of its incarnations, as being that which circularly invests it from the first. The connascent vehicle therefore, makes the soul to be mundane; the second vehicle, causes it to be a citizen of generation ; anil the testaceous vehicle makes it to be terrestrial. And as tin? 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 circumposition also of the vehicles, one is perpetual, and always mundane ; another is prior to this outward body, and posterior to it ; for it is both prior to, and subsists posterior to it, in genera tion ; and a third is then only, when it lives a certain partial life on the earth. Plato therefore, by using the term adhering, and by suspending the irrational nature from the soul, according to all its lives, distinguishes this irrational nature from this outward body, and the peculiar life of it. lint by adding the words citfrnalty, and aftcnctirds, he distinguishes it from the connascent vehicle in which the Deriyurgns made it to descend. Hence, this vehicle which causes the soul to be a citi/.en of generation, is a medium between both.

Timajus therefore, knew the vehicle of the irrrational life, which adheres to us prior to this outward body. 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 l>e 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 complied to make the soul to be 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 \ofov here, it is necessary to r»ad aXoyo*.

1 The original, which is evidently corrupt and defective in thi* place, u, tat wi c^fi fx-i" *pot ri)f

the connate from the adherent vehicle, the prior from the posterior, and that which was fashioned by the one Demiurgiw, from that which was woven to the soul by the many Demiurgi, though these are clearly distinguished l>y Plato. It is evi dent therefore, that this irrational crowd is not in the connate vehicle of the soul, into which the Dcmiiirgus caused the soul to ascend, for Plato clearly says, that 11 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 says, that the soul in changing it* bodies, will not l,e freed from the allotment of labours, till it subdues the tumultuous and irrational crowd, which afterwards adhered to it ? 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 woidd be to change that which is appropriate and allied to it. Hence, in each of the lives of the soul, there is not a tr.utation of the irrational life, as there is of bodies. This life there fore, is dillerent from the ctitelfc/tcin, which is one in each body, and inseparable from it. For the one is 'nherent, descending with us into the realms of genera tion ; but the other is changed together with bodies, from which it is inseparable. Hence, Tima'iis knew, that the irrational life is dillerent from the life of the first vehicle, 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, when it is present with it. For the soul is separated from the entcUc/iein of the, body, and changing its bodies between the life of the ethereal vehicle, and the life of the testaceous body, it accomplishes the genesiurgic period. It is however, disturbed by the irrational life. But to the rejection of such vehicles as these, which are mentioned by Plato, who particularly names each of the elements, the philoso phic life indeed, as he says, contributes ; but in my opinion, the telestic art is most efficacious for this purpose ; through divine tire obliterating all the stains arisiii"- 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 [oi*5ur[j.o3!Trl<r*i] all these tilings to souls, in order that he might not be the cause of the future depravity of each."

In what is here said, Plato 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.] TIM.KUS OF PLATO. 419

former, liberated, monadic, exempt, umlefiled, and unmingled with subordinate natures ; hut suspending the latter from it, and delivering all the measures, the arrangement, and the boundaries of production, as the consequence of the latter, In ing perfected and governed by, and receiving all these, from the former. Such therefore, is the scojie of the proposed words. Directing our attention how ever, to the demiurgic sacred law, we must not say, that it resembles the law of a city, which a human legislator establishes, as energizing only according to exist ence. For the demiurgic will precedes the energy which is alone established in existence, for in a subsistence according to being ;] 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 partibly assimilated, so as in one respect to imitate the stability, in another the efficacy, and in another the perfective power, of divine natures. Nor must we admit, that a sacred law of this kind is ambiguous ; as for instance, that if some one should make tlicae things,

those will follow, but if not, the opposites to these, will IK- the result, according to a dissimilar' intellection. For the father of wholes causally comprehends in himself, all effects ; not apprehending them by indefinite, but by stable genera uniformly, and perceiving generated natures in an unbegotten manner, things con tingent necessarily, and partibles impart ibly. For time and place, were generated together with the universe. The Demiurgus therefore, of the universe, estab lished in himself the principles of all things, without time, and without interval. Hence, it is necessary to admit, that the demiurgic thcsmos, is the intellectual order, contained in the divine thcsmo*, which pervades through all things, is present with all things without impediment, and guards all things with purity. For I think that ihcxmos possesses 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, but tlicstiios, divine order, and a uniform boundary. And thus much as to

Proceeding however, to the words of the text, in the first place we shall demonstrate that IMato comprehends all the laws of Fate through the dccad ; because the decad also is connate with the demiurgic cause. For such goods as the Demiurgus imparts to the world, end in this number, all~uf them being ten. For the decad is mundane, as the I'ylhagoric hymn says ; which calls it the uni versal recipient, ancient and venerable, placing bound about all things, and which is denominated the immutable and unwearied decad. All the above-mentioned laws of Fate therefore pertaining to souls are ten. For it is necessary that souls

1 Instead of oiwxoi iicrc, it is necessary to ivad, am/ioior.

should be disseminated ;that there should be one common descent to nil of them in each j>eriod ; that the soul descending in the first generation, should descend into a pious animal ; that the soul descending info the human nature, should first pass into the seed of man ; that the soul which is in body, should produce partible and material lives; that the soul which vanquishes the material life, should be just, but 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 the nature of woman ; that the soul which was in the second generation, should in the third descent, pass into the nature of a brute; and in the last place, the tenth is the demiurgic law, which is the one saviour of the soul, l>eing the life which elevates it to the period of the same and the similar, and causes the circle of its wandering in generation, to cease. All the above-mentioned laws there fore, are comprehended in the decad, because the 1'ythagoreans consider the decad as adapted to the Demiurgus, and to Fate. And these laws are dissemi nated in souls, in order that they may lead themselves; since the Gods wish to rule over self-motive natures, as self-motive ; and likewise in order, that they may be to themselves the causes of the evils which may afterwards be fa I them, and not the Demiurgus. 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 if they are sometimes to be under its dominion, how could they be accused of deviations from rectitude, when they had not previously learned the punishment ordained for such deviations ! In order therefore, that the Demiurgus might not IK.- accused as the author of the guilt of souls, he established in their essences the laws of Fate.

Hence, the nature of evils must not In? referred to dninity : for it is here said, that the maker of the whole world, is not the cause of them. And not only is this asserted of the Demiurgus in this place, but in the Republic also, the prop!iet who proclaims the decree of Laehe.sis says, " that the electing soul is the cause [of l lie ceil which may befal it] but (iud is blameless? So that divinity is neither the antecedent cause, nor at all the cause, of evils, but is blameless. For as it was said prior to this, divinity was willing that depravity should, as much as possible, have no existence. Kvil 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 \\ill injure the whole fabrication of things. For what will be able to adorn it, if it has no principle in beings ? Nor must a principle be given to it, but this total. For nothing that ranks as a whole, is re ceptive of evil. But all vt holes perpetually preserve the same nature, undefiJed, and free from evil. Hence, it is evident that evil subsists from a partial principle.

HOOK v.] TIM/HUS OF PLATO. 421

And after what manner does it subsist from this ? Shall we say, according to a prccedaneous liypostasis ? By no means. For things which thus subsist are bounded, and liave 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, eitherthrou^h a privation of symmetry, or through commixture, or in some other way. And Plato knowing this says, " in order that the Dcmiurgus might not be the cause of the future depravity of each." For the term future, manifests the liypostasis 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 thesmon indeed in Adrastia comprehends the Saturnian and Joviau laws, and also the laws of Fate ; but the ihcmns in the Demiurgus, both comprehends, and gives subsistence to, mundane natures. The promulgation however with the addition* [of the words, " all these things to .VOM/.V,"] signifies that the dominion of this thcsmos is extended with all things, and that its providential inspection pervades to the last of things.

" lie disseminated some of them into tlic earth, others into the moon, and others into the other instruments of time.

It must not be supposed that this semination of souls was effected casually. For where in things which subsist perpetually with invariable sameness is it pos sible that the indefinite should intervene? Nor must it be thought to be a mere distribution of the generator. For the.things which are disseminated, are neither alternative, nor such as act without deliberate choice. But this semination is supernally accomplished, comformably to the demiurgic intellect, and with which the will of souls themselves concurs. For each of them both knows and chooses its proper order, and establishes its vehicle in appropriate parts of the universe ; each not being the same with the Gods about whom it is disseminated, as some say it is; thus making a part to be the same as the whole. For if this were admit ted, the arrangement of leaders and followers would be confounded, and the order of uudefded souls, and of those that are not such, would be subverted. Aor does each of theso souls connect itself with foreign parts, one with thtsc, but another with those parts of the universe. For essential similitude precedes a semination of this kind. For what may some one a»ign as the cause of llus di vision ? Is it that partial ought to IKJ without co-arrangement With total souls,

I Instead of wpoOtvfvt here, it ii iwccisary to read

and that their vehicles ought to be separated from total circulations? This, how ever, is impossible, for parts everywhere follow wholes. Is it, therefore, l»eci»use souls differ from each other? And how, in short, do they differ from each other, since they subsist in immaterial forms ? Snail we say then, that they differ from each other, but were not distinguished conformably to the precedaneous measures of divine souls? And how in this case, is ascent and perfection inserted ' in them through divine souls? We must say therefore, that this semination is entirely1 defined, conformably to a divine and jn-rfect intellect. Anil thus much as to this particular.

But let us in the next place, connect with this, a survey of the words severally. The semination of souls therefore, with their vehicles about the junior (jods, pre cedes every other fabrication of these (Jods. For it is necessary that they should have leaders not only as souls, but as mundane natures ; and that as being allot ted the government of animals, they should l>e arranged under some of the divine circulations. The semination however, exhibits through the very name of it, the partible allotment of the veliicles; the power which is comprehensive in the invi sible of all partial in total isouls : 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 has been said, this is in the first place evident, 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 be possible ' for a semination of souls to take place, about the soul of the universe. Hut this soul indeed, is arranged in the world us a monad. For it is flic co-arranged monad of the mundane souls, that distribute* the powers 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 in 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

1 For a$>n.tv Lcrr, I read np^cr.

Instead ofrayru in 1 Its |»luio, it ibiiet»s>ai v to read WUITJJ.

Instead ofvarru in 1 lu |»luio, it MH c r^ai \ to 1 For aivnaro? licre, it is requisite lo read Iviaror. * ln»tead ot kuTarn/iuftinn in tbij plate, it 11 obvi

lously ucii »:ti v to read <ara> ei/^u/jo <

vehicles of them. For nil 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 fixed stars, and every mundane (Jod, being circularlv moved, have entirely periods of time, according

to which, the whole time of the mundane life is measured ; and they have likewise apocatastuses, in common with this life, and with each other. lint Plato only makes mention of those instruments of time, the apocatastatic periods of which may he 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 tin; 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 tho third place, that vehicles are likewise disseminated about the fixed slars. For every part of the world is full of partial souls, who are spread under their saviour Gods, and fol low the da-mons that are suspended from them, lint whether any one of these partial bodies, is elevated above the Saturnian sphere;1 or whether all of them are arranged in the planetary spheres according to an alliance with the fixed stars, deserves to !M> considered. For of the planets themselves, it is said by those who are skilled in these affairs, that different planets are allied to different signs of the zodiac. It is not therefore at all wonderful, if tin; vehicles of souls being in the planetary spheres, different vehicles should revolve in conjunction with diffe rent fixed stars. For some one may conceive this to be 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 imincumbered, 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 be ridiculous, that souls should be distributed about the fixed stars, and that there should be a semination of their vehicles about another thing. For as soul is to soul, so is vehicle to kindred* vehicle. It is better therefore to admit this,

1 There is an omisMon in this place in the original, of (he word ffatpnt, which evidently ought to be inserted.

Instead of <rv/j/jt>ei here, I read <rvyymi.

than to assert that souls are disseminated there, hut that their vehicles ' do not ascend as far as to the vehicles of the fixed stars ; since everywhere parts hasten to whole1*, when they suhsist according; to nature, unless they happen to he dis solved hy things foreign to the natures to which they tend; the psychical vehicles being indissoluble, and immortal, through their generation from the one Demiur 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 l»eing effected by the Demiurgus.

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 Demiurgus disseminated some of them into the earth, but others into the moon, indicating that tuc/i of these souls is now man, and thejirst man ; the definition here likewise prevailing, that man is a soul using a body, and the immortal man an immortal body. It is also necessary to separate this immortal from every mortal body, in order that man may In-come that which he was prior to his lapse into generation: for the semination is now of men, but not of souls. Very properly therefore is it said, that some of them were disseminated into the earth, but others into the moon. Hence these things must be observed together with what has l»een 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 the fixed stars ; though the highest and most simple of the vehicles participate of ethe real splendor. But the distribution is different from the semination. For the former, is of souls alone ; but the latter, in conjunction with \ eludes. Hence in s|>eaking of the former, Plato says, the Demiurgus distributed each soul into each star ; but here, that he disseminated, some into the earth, but others into the moon, because now they exert the human characteristic: property. For there, [i. e. in the stars,] man is a soul using an immortal m body, and the man there is perpetual. The distribution therefore, is different from the semination, and the former is said to be, into tl»e stars, but the latter, into the instruments of time. Hence it may seem, that each of these is into diflererit places. For the earth is not a star, so that there will not be a distribution of souls about it; nor are the fixed stars said to be instruments of time, so there \\\\\ not be a semination about them. jJut the planets alone, are both stars, and instruments of time; so that alxmt these, there will be both a distribution and a semination. It is manifestly absurd however, that both these should not take place about the earth p.nd the

1 There ii an onii^bion in this place in the origiii.il of ru 1 The word nflaiary is omitted in the original.

fixed slurs. For if it is the Demiurgus who both distributes and disseminates, both those are essentially inherent in souls ; and if this IK; the case, it is necessary that both should l><; about the same tiling; in order that the apocatastasis of every soul may be into one thin^ 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 l>e a star, not according to iU 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 fixed stars co-operate in the production of time. Hence 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 ; but we have no certain indica tion from sense of their circulation, as we have of the revolutions of the planets.

All the parts of the world therefore, receive disseminated partial souls, and every mundane God is the prefect of partial Cods and souls,1 distributed and disseminated about him, conformably to the demiurgic intellect. But Plato says, 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; but 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. Hence, though

O

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; but 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 be 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 Phaedrus, 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,

if omitted in Ibc original.

420 PHOCUJS ON THE [BOOK T.

when IIP mentions those that are last, he do«-s not pimply say that they irv t.»rrestrial, but manifests what they are from I he tribunals nii'h'r the earth ; tin divine allotments in the earth, so far as the earth is a divinity, Item.: different from those of a pimisiiing Characteristic. As we have said however, the distribntion mu^t l>e distinguish* .1 fiom the M-minalmu. Fur semination especiallv pertains to certain corporeal natures ; hut distribution, heiiitr a separation according to foi m, (and not like semination, the placing ' of some things in others,) transcendent!)' per tains to incorporeal natures. lint since the asseriiuii that the Demiurgns disseminated some souls into the earth, but others into the moon, has a reference, as we have said, to men, it may be assumed from the Politico*, that Plato knew man that i* an immortal soul, using an immortal vehicle. For he there sa\s, that souls were men in the Saturnian period, according to which the immortal part alone of us lives. That he al>o knew another man, viz. the soul, which uses the middle \chicle, is evident from the Pha/do, w here he says, that men dwell on the hiimmit of the earth, who live for a ninch longer time than the men that are here. .Moreover, he likewise' knew the last man, who lives in con junction with this outward body. And every where man according to him is soul using a body; but either an immortal, or the second, or a composite body. Hence, by adding the dilli rcnce of body, and of that which uses it, we shall bo able to define man.

" But then after this semination, he delivered to the junior Gods."

What the semination is, whence it accedes to souls, that it IB different from the distribution, ami that it it> the peculiarity of partible fabrication, has been fre quently mentioned by ns, in what has been U-foro said, lint it must now IHJ shown who the junior Gods are. For it w evident that the mundane are called junior Gods. They appear however, to l*> thus denominated by Plato, either through comparing them with the ancient and venerable nature of the invisible fabrication, and the transcendency of power, and perfection of intelligence1 con tained in it. For that which is more intellectual in the Gods is more ancient :

Hut Jove was burn (lie firit, and more lie knows,

says Homer. Or they arc thus denominated, because they always make genera tion to be new; and when it becomes old and itnltccih: through its biibject nature, again recall it to a subsistence according to n iture by their motions, bending into it effluxions of all-various productive principle and powers, and thus render it jwrpetually new. Or, they are thus called, because having intellectual essences

For 0to«t hrrf, it it n'c«»?ary to read Q*»n.

suspended from them, they eternally energi/e with the acme of intellectual vigor. Tor, as the poets say, Hebe pours out their wine, and they drink nectar, and survey the whole sensible world. Hmployiug therefore immutable and undeviating intellections, they fill all thin-s with their demiur-ic providence. Or they have this appellation, because Curetic deity is present with them, [or deitv belonging to the order of the Ci.retes,] illuminating their intellectual conceptions with purity, their motion with inflexibility, and supplying the whole of them with rigid power, through which they govern all things without departing from the cha racteristics of their nature. Or, which is the truest reason of all the preceding, thev are thus denominated, because the monad of them is caller1 "' recoil God. For theologists give this appellation to Bacchus, who is the ir . of all the second fabrication. l;or Jupiter established him the king of all mundane (iods, and distributed to him the fir>t honours,

'1 In.' joiiiiu ilic Ciod, ami but nil inl'.mt purst.1

On this account also, theologists are accustomed to call the sun a recent GoJ, ' and Ileraclitus says that the sun is // diurnal youth, as participating of J)ionysiacal • power. Or, fur a reason most appropriate to Platonic principles, they are thus denominated, because bodies which have generation are suspended from them ; and the essence of these is not allotted a subsistence in eternity, but in the whole of time. They are junior therefore, not as once l»eginning to exist, but as being always generated, and, as we have before observed, subsisting in becoming to lx% or perpetually rising into existence. Tor every thing which is generated has not the whole of what it possesses present at once, nor a simultaneous infinity, but an infinity which is perpetually supplying. Tims therefore they are called junior, as having a subsistence co-extended with time, and always advancing into existence, and as possessing a renovated immortality.

' The province of fashioning mortal bodies, and besides this to rule over whatever else rrmaincd necessary to the human soul, and over every thing consequent to their fabrications."

The delivery of the first fabrication is a communication and generation of demi urgic powers, exempt from every thing which the second fabrication produces proximatcly, a progression of production from the unapparcnt into the apparent, and a division of uniform power into the multiplied government of the world. But the

1 In th« original, and doubtlnt from Orpheus,

Kai»»p rn»Ti f»y, roi ri

formation of bodies assimilates the junior Cods to the unapparent fabrication. For that was the cause of boJies 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 body, of which they are the makers and formers, the Demiurgus also is the cause; but they are the formers of partial bodies, which are I todies endued with certain qualities. Hence body indeed is simply unbegotten as from time, and incorruptible, as was also the opinion of Aristotle. For, sa\s he, there would be a vacuum if body could be generated external1 »o the body of the uni verse. But this particular body is corruptible, as being of a partial nature; for the wholes of the elements derived their subsistence from total fabrication. The accession however of the human soul which remained1 to be generated, assimilates the mundane Gods to the paternal power. For it is the province of a father to generate life; hince the first father, and every father is the cause of life; the

D

intelligible father indeed, of intelligible, but the intellectual of intellectual, and the supermundane of supermundane life. And hence, the mundane Gods who gene rate corporeal life are fathers. The fabrication however, adapted to these Godx, produces the nature of partial animals. For this partial animal, which is sus pended from the immortal soul, consists of soul and body. The fabrication also of other things regards this : for parts are generated for the sake of the whole. But the dominion which the Demiurgus gave the junior Gods, excites their provi dential inspection, their connective power, anil 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 Demiurgus 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; vivilic 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 [towers in them besides the>e, which are inexplicable by our conceptions.

" He 'ikewise commanded them to govern ns much as possible in the ,

l>est and most beautiful manner the mortal animal, that il might not

become the cause of evil to itself."

Of all that the one Demiurgus delivers to the junior Gods, it must be admitted that there are three most beautiful boundaries, the boniform will of him that

For »£ <j\i avfjani, il is nctebSjrv to rrad »{« ov^nrfii. ' lor XuwTjf, il is requisite lo rt»<l ,\r>itr|t.

BOOK v.] TIM/EUS OF PLATO. 42f>

delivers, the perfect power of the recipients, and the symmetry of both these with each other. Of the demiurgic production however, of the junior Gods themselves, three elements, and these the greatest, must l>e again surveyed, viz. a reduction to the "nod, -A conversion to intelligible beauty, and a liberated power sufficient to rule over all the subjects of its government. For as I'hanes ' himself, the Demiurgtis of wholes, rendered the whole world as much as possible the most In-auliful and the Ivest, thus also he was willing that the second fabricators should govern the mortal animal in a way the most l>eautiful and the l>est ; pouring on them indeed from intelligible*, Itcauty, but filling tjieni with that boniform power am will, which he himself possessing fabricated the whole world. For thus grner.- tion also will participate of beauty and goodness, as far as it is naturally adapt* .d to such participation, if the Gods, by whom it is connected and contained, adorn it, since they are themselves transcendently decorated with beauty and good.

If however, the second Demiurgi have such a nature as this, nothing evil 01 preternatural 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 Ix-ncliccnt and malignant ; for In-ing Gods this is impossible. But the mortal animal is the cause of evil to itself. For neither disease, nor poverty,* nor any thing else of this kind is evil ; but the depravity of the soul, intemperance, timidity, and every vice. Of these things however, we are the causes to ourselves. For though l>eing im pelled by others to these vices we are badly affected, yet again it is through our selves ; since we have the power of associating with the good, and separating our selves from the bad. According to IMato therefore, we must not think that of the Gods some are malignant and others 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 tilings which are truly evils are not produced, but are only signified by them, as we have In-fore observed. For they extend terrific appearances and signs to those who are able to see 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 their influences are participated by souls in another. For the efflux of intellect, says Plotinus, Incomes craft in him who receives thcefllux badly; the gift of an elegant life Incomes intemperance through a similar cause ; and in short, while

1 i. f. Jupiter, who i« M> cillnl in Iliis plac* by Proclm, -b«-iatt« lie contains in bimwlf by parti- .cipition the Pliaurs or Prologonui, who i« Ihc paradigm of lh« 1 For ••Knpin, it a neecsMry to read »cn«.

they produce* hviioficently, their «;ifts are participated by terrestrial natures, nfler a contrary manner. Hence the stivers who Ix-stow beneficently are not to he ac cused as the authors of evil, hut the recipients \\lio pervert their gills by their own inaptitudes. Thus also Jupiter in Homer blames souls as in vain accusing j|)(> Gods, while they themselves are the causes of evils. For the Gods are the sour ces of good, and the suppliers of intellect and life, but are not the causes of any evil; since even a partial nature is not the cause of e\il to its oflVpring. What therefore ought we to think concerning tin; Gods themselves ? Is it not. that they are much more the. causes of -rood to their productions; since with them there is porter, with them there is a sell-perfect n.itnre, with them there is universal good ness, to all which e\il i> contrary ' For in it« own nature it is powerless, imper fect, and without measure.

"At the same time he who orderly disposed all these particulars, reniained in his o\vn accustomed manner."

Plato every where, after having employed many words, summarily comprehend* ihe multitude of them in the conclusion. For he knew that in the Pemiurgus, one intellectual perception comprehends the multitude of intellectual conceptions, that one power connects many powers, and that a uniform cause collects into one union divided causes. Hence the words [prior to these] " Haium; therefore instructed wulx in all these particulars" and the words before us, " He ^//0 orderly disposed all these particulars" had the distinct energy of the Pemiurgns to an united cause. Farther still, the word all, manifests that which is consummated from all its appropriate boundaries. Hut the words orderly dixpox^d, indicate the order pervading through all being-,, which the Pemiurgus introduced to |h<- mun dane Gods, and to partial souls; dcmon>lrating the fonner to be Demiur^i, but inscribing in the latter the laws of Fate. Moreover, the word remained, does not manifest station, and inflexible intellection, but an estahlishment ' in tin an,-. For according to this the Pemiurgtis is exempt from wholes, and is separated from the beings that intellectually perceive him. But this establishment itself is eter nal, and always invariably permanent. These things therefore, are also indicated by the words accustomed and manner ; the one exhibiting sameness of permanency ; but the other the peculiarity of the demiurgic stability. For manner is indicative of peculiarity ; since connective is different from immutable, and both these from demiurgic permanency.

For tlpvar, it is nrcessary lo irad Apvair.

BOOK v.] TIM/KUS OF PLATO. 4-H

" Hut in consequence of his abiding, as soon as liis chiltlrcn under stood the order ol their lather, they became obedient to it."

When the Peminrgus speaks, then the junior Gods have the order of hearers. When In' intellectually perceives, then they It-urn; for learning is dianoetic. \\ lien litabides according t«> union itself, then his children intellectually perceive. For they always receive from him an inferior order. And as filled indeed from him, they preserve the analogy of hearers with reference to him; hut as evolving his one power, tliey are analogous to learners. For he who learns evolves the intellect of his preceptor. A* being deified however by him, they have the ana logy of those that |>erceive intellectually. Fur intellect becomes deilic, by its con tact ' with (Inone. The father therefore abiding, his children very properly intel lectually perceive. For they are intellects participated by divine souls, that ride in the vehicles of Undetiled bodies. But they intellectually perceive the order of the father pre.siibsisting in him prior to the arranged e fleets, according to which order he became all things. For what Orpheus says of the monad of the junior Gods,

Tliou-li all tlun;:* bv tlio fatlitr Jove \\crc torin'd,

^ ct tlicir completion llicy to IVacchus o\\e ;

this also must he said of the junior Gods, vi/. that they pive perfection to the fa brication, which the father constituted by intellection itself ; just as the [ChaUhean] Oracle likewise says, " These things the father understood, and the mortal nature became animated for him." .Mortal natures therefore, were fashioned and aniirated by the demiurgic intellection alone. But the junior Gods untold his total production, through their own manifest fabrication, being filled from the demiur gic monad.

"And receiving the immortal principle of mortal animal, in imitation of their artificer, they borrowed from the world the parts of tire and earth, water and air, as things which they should restore back again ; and conglutinated the received parts together, but not with the same indissoluble bonds as those by which they wore connected."

Plato indicates to us, the separation of the second from the first fabrication,

' La^p u crroo«ou»ly priulcd for >f p.

432 PHOCMJS ON THK [BOOK v.

through in;iny words and steps.1 For if the Demiurgus orderly disposes, but tho junior God* are olicdient to Ins mandate*, the former by merely commanding is the cause of generated natures, but the latter being excited by tlie Demiurgux, re ceive from thence tlie boundary of the whole of their fabrication. And if indeed, he abides in himself, but they are moved about him, it is evident that he is eter nally the cause of things which suhsi>t in time, but that they, being tilled from him, energize according to the whole of time. And ii he perfectly establishes himself in his own accustomed manner, but they proceeding from him, unfold into light this united and hit-liable disposition of himself, they derive from him secondary measures of fabrication.

Moreover, he is said to l.ave a paternal dignity, but they are denominated hi* children, as expressing his prolific power, and his single goodness. And he in deed, is celebrated as delivering from his exalted abode the principles of fabri cation ; but they are celebrated as receiving 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. He 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 are corporeal. He gives subsistence to indissoluble bonds ; but they to such as are dissoluble. And he 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 beings that consist of many contrary natures. And he is said to produce all things impartibly ; but they with division, minutely distributing the subsistence of mortal natures into small and invisible nails. From these filings therefore, the separation of the two fabrications may be assumed ; but the union and contact of them may be sun-eyed from the words In'fore us. For here a contact is efiected 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 are conjoined with generation [or the sublunary region,] the lowest of the celestial bodies exhibiting the principle of mutation ; but the summit of the essence of

1 For im finQtvY, it \» orccssarr lo read KM

sublunary natures, In-ing moved in conjunction with the heavens. Hence 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 matures generated by the junior Gods. For they indeed, as being certain fathers produce lives ; but as fabricators, bodies. And they imitate indeed Vulcan by tbe fabrication of bodies, but Juno by verification. But through both these they imitate the whole Uemiurgus. For lie is maker and father ; but they fashion bodies by borrowing [tarts from wholes. For every where parts derive their composition from wholes. VUien, however, the vt holes are incorporeal, they remain undiminishcd by the subsistence of the parts ; but when they are corporeal, the parts that are generated from them diminish the wholes. Hence an ablation always taking place, but the parts always remaining, the wholes perish. And thus ireneration will no longer exist, and the works of the first fabrication will all

O o

vanish through the second, which it is not lawful 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 wholes. And the generation of one thing is the corruption of another; but the corruption of one thing is the generation of anothtr; in order that generation and corruption may always remain. For if generation existed at a certain time only, it would at a certain time stop, in conse quence of consisting of finite things, and these being consumed. But these perishing, corruption also would stop, all things being destroyed. Hence if it is necessary that one of these should exist, the other also vtill exist. Every thing therefore vthich is generated from the second fabrication, is a composite and dissoluble, and deriving its composition from time, will also in time be again dissolved. The junior Gods therefore, are very properly said to borrow parts, which are again to be restored to their wholes. But they borrow them from the universe.' For that which they borrow is fire, earth, water, and air; and they again restore them to the universe.1 The father then fore wishes the wholes to remain which he generated 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 Tima-us. The word rcccii-im; therefore, indicates how the junior Gods receive the immortal soul descending in its first vehicle : for he calls the whole "the immortal principle." It also indicates, that everywhere, our concerns are providentially attended to by the Gods, above indeed, by the father, but beneath, by his children, if it bo

' Forirarpoi, it \» ofccssary to rrad warrot.

1 Ilrrt »l»o for rarpit it i» Decenary to read ram.

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 (hat of Bacchus; but in its arrangement [on the earth,] it lives Titannically.' The

• Thii is admirably explained by OUmpiodorus, in his MS. commentary on that part of llie I'hxdo where Plito speaks of the prohibition of suicide iu the arrppijra : " Tlie argument," says he, H which Plato employs in tlii-i place against suiciile is derived from the Orphic mythology, in which four kingdoms are celebrated : the first of Ileatcn, whom Saturn assaulted, cutting off the genitals of his father. But after Saturn, Jupiter succeeded (o the government of the world, having hurled In, father into Tartanu. And after Jupiter, Hacchui rose to light, who, according to report, was, through the stratagems of Juno, torn in piece* by the Titans, by whom lie was surrounded, and who afterward* tailed In* flesh : but Jupiter, enraged at the deed, hurled hit thunder at the guilty offenders, and coniumeil them to a-lie». Hence a ceitain nutter being funned from the v.ipour of the srnokr ascend* ing from their burning bodies, out ot this mankind wenproduced. It it unlawful therefore to destroy ourselvei, not as the words of IMato seem to import, because we are in body, as in a prison, secured by a guard ; (for this is evident, and IMato would not have called such an assertion arcane; but l»e« ause our body is Dionvsiacal, or the property ol Bacchus: for we area p.irt of tins Ciod, since we are composed from the vapours of the Titans who lasted his flesh. Socrates, therefore, fearful of disclosing the ar cane part ufthin narration, adds nothing more of the fable but tli.it we are placed as iu a certain prison, secured \iy a guard : but the interpreters relate the fable openly." Ku« ran TO ^vllif-ir tn^npij^ia TOifivrdf. liana rj» Op^ci rtaaapti puaiXriai tropucicorrai. Il,<wrij ftrv, ij rnu Ovparov, ijf o Kpo>oi Ci<re£aru, cirr^wf ru aiioia roi/ wai^'/i. Mfru C'j Tiiv KpOfOf, o Xt i>» tfiaat\€VOtv Kararapriipwiraf TO* irartpa. Eira TUV Am }icfc£<iro o AiOPVffvf, ov <j><ieri Kir' f Ti,)ui/,\rjf rrjt M^xn roi/i Tfpi nvrou itravai fvapuTrtiv, mi TV* oamur airov airoyruf <rOm. Kai rcirui/* opyioOrci o /• 1/1 ntpavi uar , ia< tx rrjt aiOaXrjt r*/K ar/;u<» rvr axa^oD«»rwK <i uvrw, I'.Vijf yoci^i'trjt yttfuOtii rout a^0|>*>ruv^. t)v en o\/r f^ayayciK TJ^IUI <avruvi, 01^ "r4 *" rcinn Xcyeic rj Xf^n, ciorj <>• ri»i ttafi^i tn^tv ry aw/jurt' royro yap o>)\of rori, mi t/i'k ay roiro ar'^prjro- <\<y<, aX\' ori < i/ Cfi f^ayaytif ij^ui cairoM wt row Twuan/( rif*w C(9»'V9iafGV O»TO«' fjipni yap uvrov lafitv, «iy« <i rr/» aiUaXijt ru>v nr<iiu(f ovyi.€tftfOa yivaa/tituy ruy oaptuv TOVTOV. () /4fK ofK <ru<nf«irrn «pyy ro airiipprjruf ^<^lLll•^, rt/w fiiOuv oi/i^fr »\fOK KpoirriOijfi TOV wi CK rifi C'<»'' >'<i fy/itr. Ot ?f r^tiyrjrai roy fii-Qa* wpotrTttftairiv t^uOry. After this he iMaullfully ob- »er»es, "That these four governments obscurely si^nifv the different gradations of virtues, ac cording to which our soul contains the symbols of all the virtues, both theoretical and cathartical, political and ethical. For it either energizes according to the theoretic virtues, the paradigm of which is the government of heai-rn, that we may be^iu from on high; and on this account heaven receives its denomination *apa TOV ra a^w upyr, from beholding the things above: — or it lives cathurlically, the ex emplar of which is the Saturnian kingdom; and on this account Saturn is denominated, from being a pure intellect, through a surtcy of himself; and hence he is said t-> devour his own offspring, signify ing the conversion of liimself to himself: — or it energizes according to the political virtues, the svmbol of which is the government of Jupiter ; and hence Jupiter is the Demiiirgus, so called from operating about se condary natures:— or the soul energizes according to both the ethical and physical virtues, the symbol of which is the kingdom of Bacchus ; and on this account he is f.ibled to be torn in pieces by the Ti tans, because the \irtues do not follow but are separated from each other." Ao-i-rro* r<i« (lege ainrro»rui)c« roi/t Cia^ffjott fiaOpovs TUV apcruv faff ai if i^trrpa 4^X1 »VftfjO\n €)(0vaa raouv ruv aprruvt TW rt 0(i*prjTuuv, tat fuOaprtxw, ia» voXiruwv, lai rflmuv. II yap kara rat Orvprjifat tvrpyti k/c «-apa?try/J« ij row ovparov flaet\tiat iva anvttr ap^aptOa, lio Kai ovparot €iptjrai irapa row ru ayw opp»-.

BOOK *.] TIM/EUS OF PLATO.

word principle however, does not simply manifest, that which is first in the composition of man. l>nt that which is the leader and ruler of secondary natures. For this is that w hirh is arenrdinto nature, and for this purpose it was produced by the Cods. As then-fore, the Dt-miunrus constituted the soul of the universe to rule over the body of it, so likewise, the many Demiurin established our soul as the principle in the mortal animal. If however, we do not rule over the mortal nature, the* power which gave this arrangement to our soul is not the cause of this, hut the indolence of that which is arranged. But the word immortal com prehends every nature which the Drmiurgus constituted, both that which is in the vehicle, and th«> rational soul itself, which was perfectly produced by the father, who disseminated the whole of it, and from whom it originated. Again, how ever, Tima,-us shows, that the junior Gods are the vivific causes and fabricators of///e mortal animal, but that they are each of these, in conjunction with motion, in order that their fabrications mav be mortal.

Moreover, the words, "in imitation of their artificer? are appropriate. For the junior Gods fabricate bodies, imitating the demiurgic characteristic of the father. And as he constituted the universe a whole from the wholes of the elements, so likewise 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 borrowed, manifests, that the parts in us arc more the property of wholes, and of things above us, than tiny are our property. But if this be the case why should men trrieve when they die ? And why is dissolution :lr"adful ? But how is it possible it should not IK- -rood, if the urmerse receives what is its own? For it is easy to percehe, that the parts in us belong in a greater degree to the universe than to us. For the places of all these are in wholes, and not in us. But " the conglutination of the received 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-

M *aO(i/irii'i«ii £7, t;t irtifHtfrrtyfitt »j looifia />aTiXria, £10 iai rpoiot ripijnu t>iov o Knpotovt TII vy ita TO tnvrov opar. Am KM tnrurii rtv ra puna yr rrrj/iara Xcyf rui, ui nvroi rpm rtivrnv twnrrfH^ttf. H i«ra ra» woXiriva* w> avfii><-\or v rov fio« pairiXfia, £m «.nt f*T)ftirtif>ym o $.(\ii, ut Tfpi ra trvrrpa tt-fftyttr. II euro rni rjOmtif mi yi'Tniu iiorrat, vr Tii^f)o\ri»j, r) row riorWOV /3<l<fiXr<a, ^10 ia< a-rapaTrtrai, ttirri ci-c aiTnco- X< I'D. 1'iTii a\X>/\ui( (ii ni>rriti. \n«l tlni.i far ()l\mpimlorui ; in wliicli past.i^r^ it inrcr.isjry to cilnrr\r, that as liir Tit. in-, arttinultimate artificer* of things, and tlic nxiit (iroxiniiUc to llicir fabrications, mm are said to be composed from llicir fragments, became (lie liumaii soul lias a partial life, capable of pro ceeding to the most rxtrerae division, united with its proper nature. And while the soul is in a state of »rrvitude to the bod;, she lire* confined, as it were, in bonds, through the dominion of Ibis TiUonical life.

rated from each otlicr, are conglutinated, receiving a violent and renovated union- Hence the bonds of them are dissoluble ; but 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 intluxive and eflluxivc body/'

Because in what is here said, in the same manner as l>efore, Plato constitutes the first vehicle of the soul that is a body,' from the elements, it is evident that neither is this body indivisible, ns being generated from things which are to be returned. But it is not immanife^t, that as that vehicle is one, this testaceous body likewise is in a similar .natuier generated one. The former however, has indeed a more simple union of simple vestments; but the latter a more various union, a* being of a more composite nature. Hence there indeed, that which was composed of fire and water, air and earth, being analogous to a crowd, mani fested we said, the second vehicle, and the life contained in it. Hut in what is now said, the testaceous body* is signified. For Plato in speaking of it, is not hatislied with things of a simple nature, but adds such as are adapted to an orga nic body. For it is not po>>ible that thU should alone consist of simple elements.' Beginning therefore, from things more imperfect and material, and producing things consisting of similar parts, and from the.se the organic body, he gives it to participate of soul. For the junior (jlods borrowing parts from 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 which 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 is, which, as Ii2 says, is in want of all small and invisible nails,

' i.e. The aerial \eliicli-; for this is the first \i-liicle of the soul that is a body, the ethereal or per petual vrhule, not having three dimensions, but being a superficies, in consequence of its attenuated •nd immaterial nature. Hence aKo the Chaldiran Oracle exhorts, not to give depth to a superficies, and cause it to be terrestrial and humid, through an impure life.

In the original in this place, there is an omission of TO ovrptubti ; but I have no doubt this word ought to be inserted.

' There is aii hiatus here in the original, which renders the two lines that immediately follow it unin telligible, and which I Lave not therefore attempted to translate.

through its composition from dissimilar natures; and of thick set nails, through the facility with which tincomposition may be dissolved.

We say therefore, that the thick set and innsiblc units ire the insertions of small and invisible elements, in the solid parts' of the body. But the colliquefaction* is adapted to Vulcanian works ; lire producing through rarefaction1 in the collique faction, a procession of 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 ejected. Hence it follows, that by conglutinating the things received, the junior Cods produce a body, not consisting of indissoluble bonds, but of parts which tenaciously adhere to each other, through thick set, small, and invisible nails. For liquefaction,4 and conglutination' are necessary to the gene ration of things of similar parts, the latter of which, moisture imparts,* and the former, heat. For every tiling is liquefied by fire, but conglutinated by water. Soul therefore accedes, after the union of many things of a dissimilar nature. And in the l'u>t place, the soul which is entirely mortal accedes. For through this, the eflluxive 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 intluxive and etlluxive body. And the former indeed, is generated with the body ; hut the latter, enters into the body. This therefore, is the order of fabrication, and is attended with a reason consentaneous to truth. For all generation begins from the imperfect, and regularly proceeds to the perfect. And in the universe indeed, fabrication proceeds from intellect and soul, as far as to bodies: for the generation is without time. [But in mortal natures, fabrication is in conjunction with body,7] 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.1 Hence *he universe was not generated in time. For the Demiurgic did not first constitute body but soul, as we have before observed; which manifests, that what is called generation, is when ap-

For ron ^cXo/io'f-rrrpon here, as there i« no *uch word in the Greek language, I read, roti fttXtvi rrtptott.

Instead of ervi-raltv hrrr, it is necessary to read vvrr^n'. 1 For aprwrrwf in tin* place, read apatttaivt.

4 For ra^rut hrrr, read riji'w*.

And for i-aXXqwwi, rrud toXXrjertwt.

Instead of raprn^trai ill lliii j)ljce, it is necessary to read rapr-^tTai.

1 The wortli within the bracket* are omitted in the original ; but I have DO doubt ought to be in* sorted. So that there is wauling in the original, «»• fr r*r OvrfTuy, fitra TO* rw/jaroi.

438 PROCLUS ON THE [BOOK T.

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, and the vivified bodies are co-adapted to the i-nmortal soul.

From these things also, it is evident, that it must be said, the insertion of the soul according to Plato takes place at the time that the infant proceeds out of the womb : for then the foetus i.s perfect, but not before. For nature would not in vain detain it in the womb, if it was perfect. When therefore the fu.'tus be come* one and a \\hole, then the immortal soul enters profoundly into it. But the fu'tus In-comes one when it is perfect, and is |>erfect when it has proceeded into light. For while it remains \\ithin, ii is a part of another thing. The soul therefore, is not bound to the .seed by the (Jod>, nor is it, as some think, emitted together with the heed, but when the body is now generated, the periods of the soul are connected \\ith it.* For \\here in the seed is there a body gene rated from ' "jny and thick set nails ? Hence, when the instrument is rendered i perfect, then the Gods bind to it the soul that is to use it. And thus much as to ' thi-. particular.

But Plato culls the periods of the soul, the energies of it, which proceed into the animal and the twofold powers of the lame and the dijfercnt. All the soul therefore descends according to IMato. For he alone gives toil two circles anil two peri ods, and leads downward both of them. So that what IMotinus says, who con tends that the whole soul does not descend, is a more novel assertion. With respect how -ever, to the thick set nails, some suppose them to signify the conjunc tion of the triangular elements; but according to lamblichus, they indicate the communion of physical productive powers, just an the colliqiicfaction1 signifies the demiurgic connection and union of them. Hut 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 bound in a vast river, neither vanquish, nor are vanquished."

Plato conjoining the soul to the body immediately, omits all the problems

1 In tlie origm.il there is an hiatus here. Tor (lie original it, rtXtiov br, orcir errXftij*** ptrov yap aXAor fupvi tarty. This deficiency huwevrr, may be supplied by reading, conformably tolheubuve Ujii-lation, rtXriox bi, way iw»XO/j rn ^u/i. finny yap «» <vu»', aXXor (Irgf aXXov) ftrpoi tarty.

1 or HI re !i here, it ii necessary to read avry.

3 Instead of ovrraliy in tins place, rend rvrnflir.

BOOK T.] TIM /EUS OF PLATO. 439

pertaining to the descent of the soul, the proplirt, the allotments, the lives, the elections, the dajrnon, the erection of tents in the plain of Lethe, the thunder and lightning, and all such particulars as the fal»le in the [tenth Hook of the] Repub lic discusses. Neither does he here deliver those things which take place after the exit of the soul from the present life, vi/. the terrors, the rivers, Tartarus, those savage and fiery d.rmons. the thorns, the Inflowing mouth, the triple path, and the judges, in which we are instructed, by the fable in the Republic, in tliu (jor^ia.s, and in the l'h;rdo. What then, some one may Hay, is the cause of ihi* omission? I reply, because1 1'lato preserves that which is adapted to the design of the dialogue, and because he here assumes so much of the theory of the soul as is physical, delivering the association of the soul with the body. And Aristotle also, emulating Plato, in his treatise On the Soul, in consequence of discussing it physically, neither mentions the descent of the soul, nor its allotments, but in his Oialogues he separately speaks of these,' and makes them the leading sub jects c. consideration. And thus much as to these particulars.

This however, is to be investigated from the beginning, why the soul descends into bodies?" And the answer is, because it wishes to imitate the providential energy of the Cods, and on this account, dismissing contemplation, descends into generation. i;or .since divine perfection is twofold, the one being intellectual, but the other providential, and the one sub-i.«tiiv^ in permanency, but the other in motion ; the soul adumbrates, the stable.1 intellectual, and unalterable energy of the Gods, through contemplation, but their providential and motive energy, through a genesiurgie life. And as the intelligence of the soul is partial, so like wise is its providential energy; but 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 be 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, hut likewise, such as subsist between these, viz. which are by no means immortal indeed,4 but are able to participate of reason and intellect. There are 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 dacmoniacal nature, but 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

1 For rrrpi aurov licrc, it n Dcccswry to read wtpt ovrvr. These Dialogue! of Arutolle are uofortanately lost.

See my translation of Plotinus, On the Descent of the Soul. For ycufinv here, read finrifim .

Toe original in this place is a (War OK ucr ov^autii £c orra ; but l< ought evidently to be eipungcd.

440 PHOCLUS ON THE [BOOK v.

and 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 propensity arising from their free wilj; through their vehement familiiirily with body ; through their sympathy with the image of soul, which is called animation; through their total mutation from the intelligible to the sensiltle world, 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. of the immortal, and the mortal, <>t' the intellectual, and that which is deprived of intellect, of the impartible, and thai which is endued with in terval. For all these become the cause to the soul, of this mighty tumult and labour in the realms of generation ; since we are disturbed by the abundant muta tions, and sympathies which take place about the essence that is in continual mo tion. For we pursue a perpetually Hying mockery. And the scud, by verging [to a material life,] kindles indeed, a light in the body, but becomes herself situated in darkness; and by giving life to the body, destroys both herself, and her own intellect [in as great a decree as these are capable of receiving destruction]. Fur thus the mortal nature participates of intellect, but (lie intellectual part of death, and the whole, a*. IMato observes in the Laws, becomes a prodigy, compos ed of the mortal, and the immortal, of the intellectual, and that which is deprived of intellect. For this physical law [which binds the soul to the body,] is the death of the immottal life, but vivifies the mortal body. IMato therefore, delivers in the 1'ha-drns the causes of descent arising from the soul, \i/. oblivion, the dcillixion of (he wings, and such things as are consentient to these. 15ut here he delivers to us the causes derived from the CJods. For these are they who conjoin the soul to the body. Hut he does not add at present, the manner' in which the soul apostatizes [from the. orb of light], and through what forms of life, she proceeds [into the realms of generation]. Ami in the Republic he delivers the causes arising both from tin? soul herself and the (jods. For there the prophet and the Fates, the da'inon, and the lots, the paradigms and the elections of lives, are assumed. These particulars therefore, must IK- explored in those dialogues.

What however is here asserted, must be considered, vi/. w hat the rhcr, the binding, and the vast are; fur this river is said to be vast : and also what it is for soul:*, neither to vanquish, nor he vanquished. The river therefore signifies, not the human body alone, but the whole of generation, with which we are externally surrounded, through its rapid, impetuous, and unstable flux. Tims also, in the i Republic, Plato calls, the whole geiiesiurgtc nature, ihe river of Lethe ; in which are contained, as Dmpedocles says, Oblivion, and the meadow of Ate; the {

I Fur evr«i here, it i* necessary to read owm.

voracity of matter, and the lighl-hating world, as the Gods say; and the winding streams, under which many arc drawn down, as the [Chaldean] Oracles assert. But the binding signifies, a co-impeded life, and a life which lias arrived at the extremity. For then, beincc hound, it is prevented from proceeding, and being no longer ahle lo proo-ed, it becomes situated at the end of its motion. l»ut the soul, by communicating its powers to the body, obtains the end of ils descent. A^ain, tlie runt indicates the multiplied, and in every respect divisible finx of generation, lint the neither vanijulshiHg, nor being vanquished, signify, that each of the ess* nces that come together, preserves ils own nature. I'or the congress of thi! soul and body is not effected by a mutual corruption, as in things that are mingled. For the body is not transferred to I lie essence of the soul, nor the soul to the peculiarity of the body ; since in this case, neither would assimilate the other to itself. Hence neither is the houl vanquished by the body; for it does not In-come 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 im|>eded by it in its intellection. 1'lalo however, rather denies than affirms each of these, in order that we may conceive the peculiarity of each in the communion, and the unminsled union of them in the mixture.

O

" But they carry and are carried with violence, so that the whole animal is moved indeed, yet in a disorderly manner. Tor it proceeds casuallv and irrationally, 'having all the six motions. Hence it is moved backward and forward, 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 whole of it disturbs the soul, but is especially ample in youth, in consequence of the influx and efllux being copious, has I think become evident through what has been said. Since however, the body he inn 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 carried vilh violence ; the ntilcncc indicating the foreign and renovated nature of the vivification of the mortal' animal ; but the carrying and being carried, the action of the body and soul on each other. For the soul carries the body, inspiring it with the power

1 For TO OtriTtiv here, it is necessary to read row 0» Tjrov.

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, lives the life of the composite [of body and soul]. The whole animal therefore is moved. Ami after another manner also you may say that 1'htto asserts the u-liolt is moved, in order to dis tinguish it from the universe. For this, as we have before observed, is not moved according to the jc/n>le of itself, but only in its parts Sinre however the stars are moved with an ad\ancing motion [or in antecedentiaj, each is moved according to the whole, and not according to the parts only ; yet they are moved in an orderly manner, and not as we are: for they follow the universe. But Plato adds, disorderly ; indicating by this, that the motion is material, and ailvariously 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 excellent nature. The expression likewise casually, signifies the rash and unstable nature of the motion; and the \\ovdprocteds, indicates the departure of souls from themselves; all which parti culars are posterior to divine animals, in whom intellect is tin; cause' of energy, and each proceeds and at the s;«me time abides. The word irrationally follows also in a becoming manner. For where order fails there the irrational secretly enters. For reason is the cause of order and measure, and of the participation of good.

Moreover, the multitude of motions In-comes apparent in these, and the number of all the motions of the mortal animal. For as bodies have three dimensions, and are mingled from contraries, contrariety being a duad,' and assuming the triad, produces this number of motions. For it is necessary that there should be only a triple interval, or dimension, In-canse interval is reason [or a productive principle], proceeding from the impartible into matter, and investing it with inoifilic. And the impartible indeed is monadic ; but progression is dyadic; and morplie triadic. For that which has proceeded, returning, or being converted to its principle, has bound and inorphe. But it is necessary that then: should be contrariety in the motions, according to position. For the extremities of every right line are opposed to each other. Hence of the three dimensions, the opposi tion according to the extremities will be the upward and downward, the right hand and the left, !>efore and behind. The complication therefore of contrariety, with the triad of dimensions, produces the six motions; and this number is adapted to the animated body. For according to the Pythagoreans, the monad

' Tlie word atrwi is omitted here in the original, but evidently ought to be inserted.

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 quality ;' and the hexad, to an animated hody. This number of motions therefore, is appropriately attributed to mortal animals, whose generation proceeds from the even1 niimlx-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 flame, a contrary motion. For we shall find by inspection, that frequently the extremes are more simple than the media, b^i 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. But intellect indeed, is more simple, according to that which is more, and 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 multiformly borne along, what occasion is there to wonder? For the simplicity indeed of divine motion, is more excellent than the variety in mortal natures ; but the simplicity of inanimate lyings is less excellent ; just as divine bodies arc essentially simple, according to that which is better than composite natures, but the inanimate parts of the ele ments are more simple than concrete masses, according to that which is less excel lent,4 as not having the proper life of living beings.

" 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 all these, through the medium of the body, various motions are hurried along, and fall with molestation on the soul."

' Instead "f rcrnnj^ny in tint place, it ii requiiite lo read, vfntvpoy.

1 For aypiov litre, it is necessary to read apnov.

1 The original i» defective here, for there in nothing more than TO. *« ptm wom* * •. Thii defi ciency however, may b« iupplwd by reading, conformably to the above tranilation, r« *e pti rrpa rwc arpw.

The word ^tiper, ii wanting here in the original.

444 PKOCLUS ON THE {-BOOK T.

In what is liere said, the philosopher refers to two causes all this tumult, viz. to the nutritive ami sensitive life. Hut these causes are that which is orectie, and that which is gnostic, in the whole of the irrational nature; into which also, we are accustomed to divide all the powers of tinsoul, asserting that some of them are vital, hut others gnostic. For the nutritive life, verging to bodies, produces an abundant llux in ihem ; through their moisture indeed, emitting an abundant material etllux, but through \ivifu: heat, receiving an influx of other things. But the sensitive life Millers l>y ttie bodies of fire, earth, air, and \\ater, 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 been recently born, the smallest things, through being unusual, Ix-come the causes of astonishment. For what a great tire is to the former, that the snuff of a candle M to the latter. \\ hat the magnitude likewise of very lofty mountains is to the former, that the smallest of stones is to the hitter. For this is sufficient to give them pain, and by imjK.-ding tlu-ir energies, to cal! forth their 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 In-ing agitated through the percussion of all these, astonishes the soul of those that are recently born, and leads it into difliculty and tumult. These therefore, are in short, the causes of the perturbation of souls, \i/. the motion of the nutritive power, and the percussions of sense. \Ve must not however, fancy that the soul sutlers any thin/r through these. For as if some one standing on the margin of a river, should be hold the image and form of himself in the floating stream, he indeed will preserve his face unchanged ; but the stream bring ail-variously moved, will change the image, so that at different times it will appear to him different, oblique, and erect, and jH.-rhaps divulsed and continuous. I^-t us suppose too, that such a one, through In'ing unaccustomed to the spectacle, should think that it w.is himself that suffered this distortion,1 inconsequence of surveying his shadow in the water, and thus thinking, should be afHicted and disturbed, astonished and impeded. After the same manner, the soul, beholding the image of herself in body, borne along in the river of generation, and variously disposed at dilli-rent times through inward passions and external impulses, is indeed herself impassive, but thinks that she suffers; and being ignorant of, and mistaking her image for, herself, is disturbed, astonished, and perplexed.1 This passion however particularly exists

There is mi hialu, lure in the original, which may be filled up by addiuafter rov ia<rxo>ra the words cv«i<rro<.<;.i/i ruici/i.

For n aTcpow titrf, it-ad tvmtif>v.

HOOK Y.] TIM.T.US OF PLATO. 445

in children recently born ; hut it also exhibits itself in dreams in adults. Tims when some OIK-, in consequence of nature being fatigued in the concoction ol the fond, fancies in a dream that lie is weary, thai lie is jonrneyinir throu-h a difficult road. Ilial lie is carryiiii: Imrdens, or sutlers something else of tlie like kind, then this passion becomes apparent. And it is possible from tliese things to survey the nature of the passions of children.' And thus much may suffice at present as to

It is requisite however, to proceed to the words of Plato and to say, that the rrtf/r.v manifest not the externally blowing wind, as some assert, lint the congregated folk ' exi-tin^in youth, and the abundant influx and elllux. lint the inunnation signifies, in the first place, 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 \verc 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 be attended will, much' accusation, from grammatical* observation. But if we should say, that the senses are mingled from inward motions and pas sion, perhaps ancient usage would testify in favour of the assertion. For sense (aio-^irii,-) with four syllables, is a certain a*<r$r(Ti£,

says Homer. Hut the word -XI'T^TIC, will be from a»<r«»v,* and ^ITIJ ;T sensible objects indeed being moved externally, but the motions tending through the body to the soul, and producing as Plato says, sensations. Very properly therefore, did those who first perceived 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 give this appellation to the senses, do it because there is similarly

' In<tc;ul of Tf.*w>' in llii j)lacc, it is necessary to read *ait*v. * F«r afnnrj'nr licrc, it is requisite to rea«l a^po^ffir. 1 For iroXXni'j here, it it nccr«siiiy to rcatl ro\vt.

4 For ynn fiftikrn litre, ri'inl y/>u^/inricrji.

6 The verb ai'trnr, is from aiv, which not only signifies to Lear, uui to blow away, but ai*o to uu dcntand and know.

7 i. e. Petition.

4-16 PHOCLUS OS THE [BOOK T.

a complication in them of passion ami judgment, or of motion ami position. For the motion of the soul itself alone, is impassive; hut that which pervades from the body to the soul, is accompanied with passion.

"And these indeed, both then and at present, receiving1 the most abundant and greatest motion, and being moved together with that incessantly flowing stream, and vehemently agitating the circulations of the soul, they entirely fetter the circulation of ///e mine, flowing in a direc tion contrary to it, and restrain its energies, as it rules and proceeds ; but aitate the circulation of the (J

Sense is of the present, in the same manner as memory is of the 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 infiuxions, a (lords a remedy to the elThixions of the body, and again combines what it had analyzed, conforma bly to the \%eb of I'enelope. For this is " the incessantly Jlwing stream" which is \ery properly called a stream, Ixjcause it is a part of the wholeriver of genera tion, \\hich, as was before observed, is abundant. Together w ith this therefore, sense disturbs, and causes a tumult in the periods or circulations of the immortal soul ; and fetters indeed the period of the circle of the saint, but agitates the jteriod of the circle of the different. For as there are twofold circles in it, in imi tation ol 'divine souls, ttie circle which surveys intelligible*, and which is the dianoetic circle, is only restrained in its energy, but sustains no distortion. But the doxa*lic 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. If how ever someone should say, that the dianoetic part of the soul may be ignorant in a twofold respect, and that the thing which sutlers this will l>e distorted, let such a one learn from us, that twofold ignorance ' does not simply pertain to tlianoia, but l>cgins indeed from thence, and is implanted in the doxastic part. For twofold ignorance, so far as it is ignorance, and a privation of science, so far, in consequence of being an immobility of the scientific power, it originates from dianoia. For ignorance subsists about t!iat, about which science subsists. But so far as this ignorance also adds a false suspicion of knowledge, it subsists

1 In the prinird tdition* of the Tima-ii* we find wapc^oftrt-ai in tins place ; bul it evidently ought to be, at iu tint«-\t ol PMK In-, rapab(\opcKii.

1 Twofold ignorant* i>. when * man is not only ignorant, but is ignorant that he i» ignorant. And lliib u the disease of the multitude.

in the do\asiic part. For licit winch is nothini: more than a false suspicion of knowledge, is this. And ignorance indeed, is only llie privation of intell.ct in dianoia lettered,1 and concealing its productive powers ; lint -iir,Ti>, «>r a false suspicion of knowledge, is tlie privation of intellect in opinion, being a certain distortion of it. For being false, it injures its possessor, i'uruhdl cnl is in action, (hat thejulsc is in knowledge.

The period of the circle of the same therefore, is alone lettered, and resembles those that arc in captivity, and on this account, are prevented from energizing. This circulation however, remains in the souls that are bound without being dis torted.1 But tin1 period of thecircle of I tic ilffirmt is agitated, In ing tilled with false dogmas. For the proximity of this circle to irrationality, causes it to receive a contain passion from externals. From these things however, we are impelled to speak freely in opposition to Plotinus and the, great Theodorus, 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 accordin"- to

him fettered, hut the other is agitated ; and it is not possible for either that which is fettered, or that which is agitated, to energize intellectually. Rightly 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 be this ; since according to this, we differ from those who imagine precipitately? But if the deliberate choice is faulty, how can the soul be iruiltless? What also is it which makes the whole of our life to be happy ? Is it not Ix-cause reason possesses its proper virtue? \N e say entirely so. But if when that which is most excellent in us is perfect we are wholly happy, what hinders all of us from l>eing now happy, if the summit of our nature always perceives intellectually, and is always with the Cods ? For if this summit is [wholly] intellect, it is nothing to" the soul ; but if it is a part of the soul, the rest of the soul also will l>e 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? And how is it possible not to admit this, if it is the charioteer who governs ihe whole of our essence, who raises his head to, and surveys the supercelestial place, and is assimilated to the great leader [Jupiter], who drives a winged chariot, and is the first charioteer that proceeds into the hea\ens? But if that which is the summit in us is the charioteer, and he, as it is said in the Phanlrus, at one time

1 Instead of vcrmjcv/uerqi licrr, it is norcsurv to rrad To-c^/jfrip. ' For atiaTTpnfoti belt, read

PKOCU'S ON THE [BOOK T.

sublimely tends to the place beyond the heavens, at another time enters into the heavens, ami at another becomes lame, anil suffers a deiluvion of his winirs, it evidently follows, that the summit of our nati.re subsists differently at dillerent times. This therefore, the reader \\ill I'tiul elsewhere more copiously discussed.

If however, these things are true, it is \ery proj>erly said, that the period of the circle of the untu, as it governs and proceeds, is fettered. For having a twofold perfection, practic and theoretic, it is deprived of each. For it is neither able to ritleoi-?r the natures subject to its command, through .their unstable motion, nor to proceed, i. e. to pen-rive intellectually. For to proceed is the energy of a circu lation, and to proceed dianoetically, is the energy of diaiioetic natures. The senses therefore, strike against this circulation, and flowing in a direction contrary to it, as tendini: inwardly from outward objects, they impede the intellectual energy. Hence the period of the circle of the same is deprived both of action and contemplation. What then, someone may say, is it immo\eab!e ? And how can the soul Iw immoveable? May we not say in answer to this, that it is moved indeed by itself, but neither with a corporeal motion, for it is incorporeal ; nor with a phantastic motion, for it is null-cured ; nor with a gnostic motion, for it is ignorant 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 bein^ ; thus also to live, is the energy of life. I 'or it does not possess an adventitious energy of life, but derives it from itself. For it is life ^eiieratin^ itself, and producing itself. But all life is motion. So that if every thinwhich lives is moved, that which lives from itself will be moved, and that which always lives will always be moved, vitally, but not intellectually. Hence the soul is always moved, and vet not always. Fur it it intellect in cu/xicitij, but /(A '" ''/"''V^/ All(1 '.mother third thin:; [i. e. matter] is in capacity only, but is not in energy. Since therefore, there is a triple order in us, vi/. according to essence, according to power, and according to energy, our essence indeed, remains entirely the same, as beiriij essence, as living, and -s intellectual. For beinti the [first] imtvje of intellect, it is intellectual ; just as the first ima-e of soul is animated. Hut the powers indeed, of dianoia are fettered, and those of opinion are agitated. And since the powers are analo-ous to the lives, the power of one of the lives [\iz. of the intellectual life] is restrained, but another is shaken. For the essential life is always in motion. With respect to the ener-ies however, those of dianoia are taken away, but those of opinion are distorted. And as these are analogous to that which i* int. llectual, it is evident that the soul is pre vented from perceiving intellectually. The essence of the soul therefore, is per-

1 For «ui/-o here, it is atctKiry to rratl tavry.

petually vital and perpetually moved ; but the powers and energies, pertaining to its life 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 sesquiterlian, sesquialter, and sesquioctave ratios which can not be dissolved by 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 effect."

All things are in all souls, but appropriately in each, in some divinely, in others demoniacally, and in others partially. For the media, the sesquialter, the sesquitertian, and the sesquioctave ratios, together with the leiimna, are in all souls For how could the soul otherwise know total harmony, and procreate ratios so beautiful, except she contained in herself the causes of them, being herself, accord ing to her own order, a certain harmony of harmonies ; not consisting of things harmonized, since a harmony of this kind is in another thing, is alfer-motive, and is suspended from another motive cause ; but of that which harmonizes itself, and is harmonized by \\holes? Hence, it has all harmonized ratios, and besides these, the divisions info seven of the circle of the different. For the demiur-ic section ' begins supernally from divine souls, and proceeds as far as to the most partial souls ; and besides this, such oth'-r things as we have surveyed 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 demoniacal, and in others, the partial peculiarity. We. have however before observed, that though all the ratios are in all souls, \iz. the divine, the demonia cal, and the partial, after the mundane soul, it is not at all wonderful that the bounding terms should differ, by each U-ing more multiplied in the subordinate souls, than in those prior to them. For those of the soul of the universe were primary, or radical terms, (v^tvts,} yet nothing hinders their being afterwards, the duple, or triple, or in short, multiples of these, which through diminution are multiplied in orderly ratios, as far as to partial souls. And in 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 differing according to essence

1 Instead of TO prr in I hi} place, it is necessary to read nyij.

460 PROCLUS ON THE [BOOK T.

itself. It is also necessary to rememl>er these things, not carelessly, in order that we may be able to assign the all-various differences in the generation of souls; of the mundane indeed with respect to the supermundane, according to the mul titude, or diminution of parts; and also in the generation of the mundane, divine, demoniacal, and 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 posterior origin. For those things which the first l)emiurgus produces, these are essentially inherent in beings, viz. the seven terms, the three media, the sesquialter, sesquitertian, and sesquioctave ratios, and the leirnmas, which are now called colligations. It is evident then-fore, 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 mathematically, but physically. For the mathema tical ratios and habitudes, which souls generate, through possessing the above mentioned ratios, an; of a difle.vnt kind. But if all the harmonic ratios are essences, it is evident that they have powers. For the 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 if these powers were nnenergetic ? It is necessary therefore that the ratios should be essences, and possess powers gnostic of all harmony; those indeed in the period of the same, of intelligible; but those in the period of tht J/f/cnnt, of sensible harmony. It is likewise necessary that they should energize when they are able; some indeed, about intelligible*;; but others about sensibles. When however, being badly affected thiough oblivion, they become impeded, sense drawing down the soul to material natures, then, they remain indeed essentially ; for they are pt rjM-tual, indissoluble, and immutable: but according to energy, they are turn ed with every possible kind of revolution. And again, according to power, they suffer all possible fractures and distortions. For this is common to both,1 but not through the period of the same; since that is alone sluggish. Hut the circles in the period of the different, being seven, and all of them having all the harmonic ratios; for thus it was said of the soul of the universe they are turned and fractured. For what is here said by IMato, is concerning these media arid the

1 Viz. to both power and energy in the circle of ike different.

IionK v-] TIM .EL'S OF PLATO. 45l

colligation in the circle ' of the (lift '(.'rent, as sustaining all-various injuries, by the senses and physical motions ; but is not concerning those in the circle oft/iesame. For this is alone fettered ; but the circle of the different is agitated, and being agi tated, siiders such things as he mentions.

Socrates therefore, in the Plr.i'drus, assimilates the powers of the soul to a cha rioteer and horses, and asscits that one of the horses is better than the other. He also says, that sometimes the horses f'mht wiih each other, and the l>ctter of the two is victorious; but that at other times they liurrv alone; irrationally, the better bein"

vanquished and following the intemperate horse. Hut Tima-us binding the soul through two media one of which is effectiveof sameness, but the other of diference, and one heini; allied to intelligible*, but the other to sensible*, says that these media are at one time discordant, lighting with each other, but at another time are fractured, ' the better of the two being vanquished, and are transferred into an oblique situation ; and at another, are ail-variously turned, through the belter being in subjection to the worse. For since the one pertains to sameness, but the other to difference, when the soul regulates each of the media, she then per forms that which is her proper duty, one of these making one from many, and knowing the one of the. many ; but the other dividing one into many, and possess ing a knowledge of things specifically distinguished. JJut when the soul vacil lates, in the first place, there is a ho.stile contention in her, respecting what is the same with a certain thing, and what is different from it; in the next place, the worse medium is >ietorious, through tending to an all-various partibility, instead of surveying itself; and in the third place, there is a perfect debility of the better medium, in consequence of the soul delivering the supreme dominion and ruling authority to the less excellent medium. For of the two media, as we have before observed, through which the double and triple intervals collect J that which is divided into sesquialter, sesquitertian, and sesquioctave ratios, one medium was Collective of the samenesses in all the parts, but the other of the differences connascent with it ; just as the geometric medium was collective of essences. The medium therefore pertaining to sameness, leads the soul to a di\ine, but that per taining to difference, to a mortal nature. Hence, the soul becomes irrational after this manner, the media in the circle of difference 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 n'lAwK Lere, it is necessary to read »»i.\y.

hulrad of to\aoOai in this place, it i* requisite to read

' For vvrcirt here, it m requisite to read *vray*i.

452 PROCLL'S ON THE [BOOK v.

soul of the universe, being perfectly free from any inclination to the subjects of its government, so in a partial soul it is turned, l>eing wholly inclined to matter, fallins; into body, and entering profoundly into it ; the fracture, imparting a lation into multitude and variety, and producing a distribution into parts, through impotence and debility. For tilings that are fractured, fall ofl'from their power, and become not one, instead of one. But the dissention produces nothing but contrariety and hostility. The turning therefore, entirely injures the erectness ; the fracture makes the one to be many ; and the dissention alone introduces hostility. And the effect indeed, produced by the dissention resembles that which happens to one who runs, but does not stand firmly, but the fracture resembles one who has now fal len, through hating 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, but raises his feet as much as possible on high. For anob lique position is a medium between that which stands erect, and that which is contrary to the erect ; in consequence of the head in this situation being down ward but the feet upward. The doxastic part therefore, becomes through the senses distorted, opines falsely, and is disorderly ' arid erroneous. For this is the circle of the different, as we have before observed, in which opinions and belief are produced, as was said of the whole soul of 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; but the essence of the soul is indissoluble, except, as Timajiis says, by its colligator. For he antecedently comprehends in himself, the definite causes of its ratios, and its circles. But that which is alone dissoluble, by the cause that per petually connects it, is indissoluble ; just as that which is produced by the good alone, is without evil ; but that which is produced by en! alone, is depr.ned ; 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 Demiurgus, delivers the incorruptibility of it, though occultly.

So that they arc scarcely connected with each otbcr, 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 dissentient* of the circles indeed, cause the composition of the ratios to be

' For »< Ai^r>»i hi rr, it is nrcet*ary to rnd w\tififif\ii.

JIOMK ».] TIM/KUS OF PLATO. 453

moved in contrary directions; hut tlio fractures cause them to ho moved oblique ly ; and the turnings, supinely. And tliese triple passions are surveyed ahout the rational soul ; hut they are also consentaneously seen ahoul the irrational part. For when the rational soul accords, and :.lso when it is discord. int with itself, it in a much greater decree hostilcly opposes the irrational soul. For the \irtues fol low each other; the dianoetical, the ethical; and the ethical, the diauoetical. How therefore :ire these three tota surveyed in the rational part ? May we uol say, that contrariety is to he surveyed, when opinion hostilely opposes opinion, and when the better is not subverted by the worse opinion ? 13ut in those that opine falsely there is entirely a certain true dopma, from which he who entertains a false opinion may be confuted. For how could Socrates have confuted Thrasj rnachus, Callicleas, and others who like these were unhlushinply impudent, unless in them also there was a certain true dopma, from which beinp acknowledged by them in common, the conclusions that follow were deduced ? \Vlien therefore, the same person says, that divinity is pood, hut that 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 he asserts follows from the position that (iod is pood. But the oblique position takes place, when two dogmas are distorted, and are not able to preserve that which is consequent to them ; for then they are said to be inconsequent.1 And this position is oblique. For at the same time, the whole opinion falls to the pround, anil becomes apparent to sense. Hence not one part of it is true, and the other false, but the whole is false. And such are the assertions, that justice is folly, and injustice wisdom. For he who fancies [that justice is folly, 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 folly. Hut he who says that justice is folly, and injustice wisdom, accords indeed with himself, but at the same time asserts both distortedly. Hence he is confuted with .'reater difficulty, and is more incurable than the other. Ami the supine position takes place, when the worse opinions entirely vanquish the tatter, and the infor mations of sensesii1 due the conceptions which are drawn forth from within. For in a passion of this kind, things more excellent are enslaved, and tacome subject to thinps subordinate.

Again, about the irrational part, contrariety may be surveyed, as for instance, in those that are continent. For in these the tatter fights with the worse, the imagination of taauty with the appetite of deformity. But obliquity is seen

• Here alio, for oroXovfla, read

454 PROCLUS ON THE [UOOK v.

in tlie equal symphony of judgment with appetite, when both are moved simi larly and passively. And supineness takes place in intemperate lives, in which the rational is entirely spread under the irrational part. And here, you mav see how the oblique disposition proceeds in a well-ordered manner from the contrary. For when after a great contest, the rational yields to the irrational part, then it is moved oMi<|iiely, and from this supinely. For in consequence of the worse continually vanquishing the better part, at last there is no need of contest, but the better part is enslaved and led wherever the worse part pleases. And this is the last form of life, just as the most perfect is that which accords with itself, is without obliquity, and is conformable to nature, ;md in which the more excellent part possesses its own order without hostile opposition. The concord likewise, is produced from temperance, the non-obliquity from fortitude, and the arrange ment according to nature, from justice. Hut the contraries of these, are produced as follows : Disscntion indeed produces contrariety, but the fracture, obliquity; for things that are fractured become oblique ; and the turnint:, supiness. For it entirely inverts the order of leaders and followers. And the contrariety indeed appears to divulse the one life of the soul, and to m;;ke the rational life discordant with itself. Hut the obliquity produces irrationality itself: for this wholly tends to body, and to mailer. And the supine position1 causes the rational life to rank, with plants. For in these the head is rooter in the earth. Such therefore, being the di\i>ion, and such the passions, about the powers of the soul, IMato very properly says, thai they arc scarcely1 connected irit/i an.li other. For the existence of their essence, which is incorruptible as in mortal natures, connects them toge ther. Hence, dissention, fracture, and a tiirmng are produced, matter vanquish ing form, the former of which is analogous to the feet, in the same manner as the latter is to the head.

" Just as if some one in a supine position, should fix his head on the earth, and raise his 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 left to be on the right. So with respect 'to the circulations of the soul, the very same affections, and others of a similar kind, vehemently take place; and hence, when any thing external occurs, characterized by the nature of same, or tli/i-rent* they denominate things

Instead of uyponjj here, it ii ob.iouilv necessary to read vrriorqi. For /ion|i in this place, read ftoyii, this being the word used by Plato,

the s. nne with, or different from others, in a manner contrary to the truth, and become lids'.-, and destitute of' intelligence."

In wh.-u is here said, Plato tragically describes the last passion of the soul, which tinbelter part ^deceived and enslaved, but tinwow part tyrannizes* ignoble nil.- over Olympian, and matt-rial over divine natiirrs. He also as>imilates tinhead to our divine part, hut our inferior part to die fe< t. For the former governs, hut the latter has the order of the ^nverned. For as he says further on, the slavery of that which is divine, and which rules in us, is similar to fixing the head on the earth, hut (he tyranny of the irrational p.irt to the elevation of the feet ; and that which happens from a figure of this kind, is analogous to what takes place about the soul. Hut it happens with n-speet to the body, that the right and left hand parts are seen in a changed position. Hence also, it hap pens ahout the soul, that things different, and things that are the same, are changed to the spectators. For the same is analogous to the right hand, hut the different to the left, according to the Pythagorean custom. And such is the nature of the whole text.

But let us direct our attention to the paiticulars. In the first place, therefore, the order is to he surveyed, how Plato makes the hody from a standing to he in an ohli(jne position, hut from an ohli<|iie, in a supine, and from a supine position, to have the feet raist d on high, lint fixing the head in the earth makes a figure of this kind. And in the soul, there is first a departure [from good]; secondly, an obliquity of life; thirdly, an extension to matter,' a position towards generation, and a conjunction of that which is divine with that which is without (Jod ; and in the last place, the intolerable tyranny of stupid natures. Of polities likewise, that which is a lover of contention is constituted a'-eordmj: to a contrariety of this kind; that w hich is a lover of riches subsists according to ohliipiity ; (hat which is a lover of pleasure illegally exists according to a snpincness of life ; and that which is tyrannical according to the elevation of the feet. And this figure is descrilM-d in what Plato now says.

In the second place, it is requisite to survey, how a figure of this kind exhibits the riirht hand parts on the left, and the left on the rght, both to him who is in this position, and to the spectators. I/-t one person therefore, bo supposed to look «o the north, but another In the south. Of these, the former indeed, will have the ri-hl hand to the east, but the left hand to the west, lint the other will have these vice versa. I/'t him however, who looks to the north be supine, not as Tirnauis [may seem to] say, having his head fixed in the earth, but his feet

1 For oXiji hrrr, it i) necessary lo read vXiji.

456 PUOCLUS ON TIIK [BOOK v.

elevated, >«* we are accustomed tu assert of liiiu who lies in a prone position [but let his face l>e upward]. And a^ain, lie will have the east to the ri«jht hand, hut the west to the left. In order however, that in the way mentioned liv Timanis he may l*» supine, hi his feet he rained, l»ut his head he. fixed on the ground, so that his face may he turned from (lie norlli. Looking therefore to the south, he will similarly have the ri-ht h:ilid part* to the i i-t, hut the left hand to the west. Tin1 contrary however, ou^hl lo dike phu e, UN perliiiiiint; lo those thai slaud, and look toward* (lie smith, lleliee, he \\ill fancv, since he looks to the .south, that tilings situated to the east, are on the left hnnd, hut those situated to the west, on the ri:;h I hand. And the spectators likewise, will fancv this to he the case. He. will therefore fancy things on the I -ft to IK on theri^ht hand ; am! things on the ri'^ht to he on the left hand ; .tnd this in conseo^ic nee of his supine |i,i-itioii. It is likewise evident, that he will apprehend things, pertaining to the erect spectator, lo subsist vice \er>a, though the li^ht and left hand parts will be referred to the .same things in hoth. I -'or eat h looking to the south will fancy that the left hand parts are to the east, but the ri^ht hand parts lo the west, anil will >ay that if tinone thus subsist, the rest also subsist after the same manner. This however will not be true with respect to him who ha.s his face downward, though he should look to the south. It is well said therefore, that each \\ill faiicv things i>ertainm<r to

both and not to one of them only, will have a vice versa position.

In the third place, it is requisite to show, how these things may be analogously surveyed in the soul. For the soul bin v in;; her reason, but exciting the phantasy and the irrational powers, becomes rather a plant [than a rational nature', and imitates the life of plants. For in the-e, the head is rooted downward, but all the rest tends upward, vanquishing the better part. Hence the soul forms a judg ment of tiling contrary to the truth, and in, I only the soul that is in this condition, but that also which does not yet suffer this, but looks to her. It is evident there fore, that he w ho fixes his head downward, resembles those that are perfectly distorted; but that he who stands indeed, in a natural position, but by lookinir

at the former, is similarly aflected with him, resembles those that are distorted by others; just as fhe former is similar to those that are distorted by themselves. Hence, the soul imitating a physical life, thinks different things to be the same, and aifain, the same things to Indifferent. For it thinks that pleasure is the. same with ^ood, though it is different from it ; but it separates the divine from the good, and virtue from the beautiful, though they are the same. In conse quence therefore, of thus thinking, tinsoul possesses the last life, departs from herself, and follows this life. Hence, her opinions are false, and are not ordy thus aflected about same and different, hut also about motion and permanency. For

they think that the nature which is |>crpetually in motion has stood still, as the

multitude? fi. e. the Christians of that time] do the sun, and also that what is

permanent i> moved, as some do the earth. And in many other particulars they

survey things changed from what they are. These passions however hapj>en

about the energies of the circles in the period of the different. Hence al>o lie

says, that the seven circulations in the circle of the dillerenl, sutler these, and

other such like affection*. For one of the circles, viz. the circle of the same, is

fettered, as was before observed. He therefore alone is endued with intellect,

who uses the circle, of the different rightly, but liberates the circle of the same ; and •

he will entirely be one, who loosens the Prometheus of himself, who was bound

by Epimetheus. For through this1 [i. e. through possessing the last Jife], the

soul becomes bound to the irrational order, which Epimetheus himself is said to

adorn.'

" Ami 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 all of them injured, become distorted and imbecile, and are in servile subjection to the irrational motions, which it is not proper to call period*; because they hasten in a rig lit //'/;<• to generation. For a period is a motion from the stnne to the, same. But every irrational knowledge and apj>etite, hastens from one tiling to another difli-rent tiling, bein^ extended to that which is external to itself. For both the object of appetite, and the object of knowledge are external, the former to the irrational appetite, and the latter to irrational knowledge. Neither therefore does the period of the .write' govern; for it is fettered, and resembles a kmc: in chains, in consequence of being in the power of his enemies; nor I he period of the different; for it is distorted, and n sembles a general who favours the concerns of his enemies. Hence, this is truly a gigantic

1 Insl<'a<l of f>in yap TTJI- Tpoi TCI aXnyrn- ^r^rtftni Tni.it', in tills J)larc, which i* evidently erroneous, I read iSuyap rniTrjr, ». r. X. Hut :i er«-;it j).irt of the .ihovo cominrnl.iry it vt-ry <>li*< urr from its dpfcctive stitie. I have however cndravourrd lo render the translation of it as much .1- |x>ssiblc prr- .•.piciiout.

'I in- I'ronictlicua in man is Ihr ruiion.il, ami F.pimctiieut is the irrational part. Bui cniikulcrrd as divine p>>u( rs, I'roniflhf u« i% Iho iixprctivf guardian of the descent of the rational »oulf and Epiuctheus it lli'' i;ii.inli.iii of the irrational soul.

1 For ravro here, it it necessary to read ravrov.

Tim. Plat. VOL. II. 3M

438 FKOCLUS ON TUP.

war, making the earth-born genera that are in us, to be more honourable than the Olympic, and not as in wholes, subjecting inferior to more excellent natures.

" But when certain senses, borne along externally, fall oh the soul, and co-attract the whole cavity of it, then the circulations which are governed, appear to govern."

It has been already asserted, that no one of the periods governs, or is a leader; and that our head is buried in matter, and our feet become elevated. But through the present words, it is added, that the mortal rule over the immortal natures. 1'or the senses are externally borne along, because they announce externals; and theyyi/// on the sou /, !>ecause their enunciations are accompanied with passion. If therefore, they co-attract the cavity of the soul, viz. the whole of its essence ; for the word M-JTO$, cavity, is asserted as of certain things that art; convolved ; and prepare this ' to adopt whatever they assert, they become the leaders of the whole life of the soul, cause it to speak ami think such things as they announce ; and to fancy that which is apprehended by sen>e, and wlii'-h a man touches, or eats, or drinks, has a true existence, but the intelligible, and that which is chosen by philosophy, to be a non-entity. These therefore, beinu: the leaders, the appetites govern, and the multitude possess the sovereign power. But deliberate choice and reason having an arrangement in the part of things subservient, at length administer to the passions. Does therefore sense in reality lead and govern? And how is it possible, since it is mortal and material, that it should govern? But it appears indeed to govern reason, yet it is it.-elf, and deservedly, governed by other things. For it i> itself different [or characterised by difference]; and on this account it is su.spended from externals, is \aiiqui>hcd by them, and is differently disposed at different times. But the irrational life i.s the cause to itself of slavery. Hence, it does not in reality govern, not having a ruling power which is incapable of being vanquished ; but being subservient to other things it rules over natures better than itself, in consequence of their being deceived.

Ufi / " On account of these passions therefore, the soul becomes stupid at present, and was so originally when she was first bound in a mortal body."

Instead of ravro here, it seems requisite to read retro.

This is the conclusion of all that has been said concerning the incarnation of souls, from which Plato discovers the causes of their perturbation and tumult arising from ireneration ; and finally, of the insanity in those that are recently burn. And hence again, it is evident that he conceived the rational soul to exist also in children; hut that it is fettered and sluggish,1 hemvanquished by other powers, and does not accede in a certain posterior time, as some fancy it does. For he delivers the causes through which though reason is present, yet it is not [effectively] present, and concluding the enumeration of these he says, that the soul through these, l»eeame stupid originally, when she was first bound in a mortal body, and is so at present. I'or what difference is there between being juvenile according to age. and juvenile according to life? As therefore, in those that arc stupid when they have arrived at maturity, reason being present, is quiescent, in the same manner in those that are just born,1 reason indeed is present, but being vanquished by stupidity, is sluggish.

' When 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. Hence in this case, the revolutions of each of the circles, bein^ according to rectitude, and calling both same and dij'crcut 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

O

which it re \olves together with the Gods, recurs to the supercelestial place, and surveys Justice herself, Temperance herself, and each of the divine virtues; and again, he gradually leads it, from supreme felicity, and this blessedness, to at one

time raising the head of the charioteer above the heaven, arid at another enterin^

within it ; and from this through diminution, to surveying none of these blessed spectacles, yet still following from custom. I'or 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 and streams, he wishes to

1 For ofx<iK in itm place, it is necessary to read apytiv.

Irutrarl of »<ou in (hi* place, it u requisite to read rcoyrou.

4«0 FHOCLUS ON TIIK [BOOK v.

lead it gradually back to an intellectual life, and to a life conformable to it* nature. Hut there indeed, a cessation taking place of things more excellent, and of tinu'Mids imparted by intellect and the (iods, things of a worse nature suc ceed, vi/.. lameness, a definition of tin- \\ini;s of tinsoul, oblivion, the meeting with [evil da-moiis] and a gravitating tendency downward. Here however things, of a worse nature ceasing, and also the impediments arising from matter, immediate ly the circulation* proceed according to nature, and things more excellent present themselves to llie view, vi/. order, and reason, and a prudent and wi>e condition Of being. For advancing to maturity of age, \ve Income more prudent and con siderate, and make the progression ' of an equable and orderly life, nature being the leader. \Vhy then-fore, should (taleii say, that the powers of the soul follow the tem|M-rameiits of the body, and that \\hen the body i> nioi>t, unstable, and in an all-various flux, then the soul is >lnpid and unstable; but \\hen the parts of tin; body are properly adapted to each oilier, so that the \v hole is in .symmetry, the soul acts with rectitude, and become-, prudent and wise? And how is it possible \\e should admit this I For as the immortal soul exists prior to the body, it is not lawful to make it intellectual through the body ; but we ou-ht 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 de^iee. As therefore, if \ve should dwell near a trilling and garrulous neighbour, we should not become moic puerile through him, but it i» possible li.r him to hindi r us more or les> from the eiijoxmeiit of a cpnet life; alter tinsame manner also, the con nexion of the body at one lime disturbs the soul, and at another, remits the tumult. The soul however, does not even then become tranquil, till erudition accedes. The body therefore, is an impediment indeed, to the attainment of a prudent life, but is by no means ellectue of it. And thus much as to these particulars.

M ith rcs|n-ct ho-.vever to the words of the text severally, it must be said, that " the strt'tiin of increase ami nutrition" manile.- 1 the physical river. Tor it is ne cessary, that a greater increase taking place, there should be a greater quantity of nutriment. Hut the increase is greater, because nature \vhich affords the increase, is then more powerful. For nature in those that are young, flourishes, and is very robu>t, but in those that are advanced in a^e, with whom, the soul is more considerate, nature is imbecile. Ami you may not only see, that die soul is contrarily atlccted by a^es, but also by times. ]-'>,r tlicsuitl, in tln>*c that <in (make, is

1 'I licrt u an liiaiut litre in the original'; and it appear* to me that ri\t> irp<x)£c,>< is wanting.

more rigornuSi but int-lccplf indit'<i .»///£.'»•/.»//, hut ///<•// nature especially opci'iilex, and perform* Inr [irtfitrtrork. I !••;.(••• it \ery reasonably follows, that when tli«' phy sical stream is diminished, lnini;uiliily and order take place about the soul. Hut it mu-t IN- said, I hiit " ///(•/><//'/ <>f the rirciiitiiiotis" is a progression into pru dence, equability, and order. l-W those that anadvanced in vear>, artfor the most part more prudent, more equable, and more steady than tho^e that are youiiLT. And the several r/Vt7c.y, arronlinj; to \vlii»;li the periods of tlie ciicle of dillrrence arc di\ id»'d, rex ol\ in^r ^ ill) rectititilr, ii!u»t he said lo he a n-no\ atioi; from fracture, and a perfect restoration to the circular form. l;or an nnhioken line is a medium between a frarlnn-d ri^lil line and a circ uinference, imilalm^ the simplicity, the equability, and the similitude of a periphery, lint tin: lirculutions theiiisfln-s, ant! sn me, nutl di/fin-nt. nrc <-it//nt In/ l/itir /iri'fjcr aplicU<ilinnst both in dianootic and sensible essences. For all tiling are no longer immd in a puerile manner; but there is ;m endeavour to connect and divide each tiling appropri ately. It mu-t likewisr Inol»*>i»r\nl, that every \v here science and ignorance are defined about ihit mime and difttnii', eith r accordiiito a ri-ht line, o, according to alternation. I 'or \veallirm sonic thinu-, which \\e ouuht to deny ; and this is to concei\e that which i> </if/tnnf as if it were A, //we. And vice versa, we deny some thin:;*, which we ou-^ht to ailinn, in c(»nse«jiience of bein^ itrnorant of one of the ihinu's which we deny. Hence when the ^iioxtie power is proper!) evolved we denominate all ilnu^- conformably to their nature ; .1^-1-1 imu. that some things are the same wiih, but o|hei> diill-reni fr .each other. Thus therefore, our cir culations proceeding according I" nature, reinh.-r him w ho possesses them prudent and wise. IMalo al^o, very properly here uses the word yc/vo/xsvov, because he. \vho U'comes pnulenl from these circulations, is phy-ically moved. It also sometimes happens ni addition to these things, that there is a right education ; of which he says as follows:

" lie therefore, \vliorcccivrs rrndition, in conjunction with proper '7y/1 nutriment, will l>e pcricctly entire and same, and will avoid liic greatest disease;."

The natural path of souls to wi>dom,is described thron^li the above-mentioned words. Uut IMato connects \\it!i this jx.litical education, whicli is pe-fecliveof physical aplilude, and which throi;i;!i prop* r nutriment, imparts to the irrational nature, the habit of good conduct, and a life conformable to right opinion ; but

402 PMOCU/S ON TIIK [BOOK v.

through erudition nourihhcM tin* rational essence, l>y discipline* ami dialectic. For it H ncceM.,i»ry that the irrational |mrl whouM he itiHtructed hy moral*, hut rciiMMi hy discipline*, in order llnit tin1 forim r may IK- obedient lo tlm rational life, lint the latter recurring to intellect, may survey the nature of beings. For these things taking place, the soul is rendered entire and same ; entire indeed, as having all its powers unencumbered, and the circle of (lit same lilwrated from it* fetters ; hut tunic, as having applied a remedy to the distorted l>eriod of the. circle of t/ic ilif/lrcnf, and restored it to an nnfractnred, and nnohlirjiie condition. Or it may he said, that the soul is entire, as pursuing wholes instead of parts, as raising herself from the astonishment produced by things Mow, exciting lu-i-self to intellect, and .survey infrom on hi^h, and shaking olf from herself, the hriny waters of the sea of generation ; hut same, as returning to her own natural order, and running hack to >eienee. For ignorance is the 'Teat-

O

est disease of the soid, bnrjing and hhnding its [intellectual j eye.

" Hut he who neglects this, will, tliroiigh proceeding aloni^ the path of life in a lame condition, again pass into Hades imperfect, and destitute of intelligence."

The philosopher manifests through these things, that something is effected hy the motion of nature and political erudition. For he calls him imperfect, who does not ..ht.im right nutrim.-nt and erudition. F,,r like one whose fert are iujure.l, he walks indeed, y,-t not well ; ami is neither entirely deprived (»f motive ]>arts, nor us,-s such as are entire and perfect. After the same manner therefore, he who n.-leels himself; and he is one who looks downward, dismissing th,, km.wle.lxi. of lii.ii.M-lf; will proeeed tlinmgli the path of lile in a lame condition, as alone haMi.g mad«- a proficiency so far as he has hrrn moved hy nature.' Henee IMalo says, that he will (^(iin p-iss into Hades imperfect and destitute of intelligence, not heing ahle to give perfection to his intellect ; IM-CJIIISO the living are from the dead. And the passing into Hades, nrinifesls the pioceeding into that which is dark, and without splendo-ir. For the departure to these, is not accordiim to the good and uise (;<,<! | I'lulo], through the dovMiuanl-lcading mouth inl»» the suhterranean place. For he who has not purified himself, cannot know that which is wholly pure and incorruptihle.1 Hence, he is sent to

I For ak<i»of.rn. in (liij place, it nj.pc4r» to me lo be iierr»»ary to rcjd «iWaro. •.

that place, in which ho will be purified ; and lie who has alone lived according to Fate, will In* directed into the right path by Fate in orderly periods of time.

"Those are particulars however, which take place afterwards; hut it /-f > is requisite to discuss more accurately the things which are now proposed to l)o considered."

The discussion of the composition of the body, both of the whole and the parts (»f it, and also of the irrational life, but not of the allotments of the soul, is consequent to the consideration of the incarnation of the soul. For I he accurate discussion of the allotments is to be found in the speculations in the liepuhlic ; converting souls through it to a prudent and \\ise life, lint it pertains to the physiologist to pve perfection to the discussion of the animal. The philosopher therefore, very properly dismisses ethical speculations, but is transferred to the physical doctrine. Hence, he says, that these particulars, \i/. the allotments of souls, lake place posterior to those things which are now proposed to be more accurately discussed. And the sentence indeed, ap|>cars to be somewhat diffi cult ; lnil at the same lime, he says, tli.it all that has now been asserted, will take place here. iller; and thai it is requisite to speak of those particulars, which are now proposed by us to be discussed, and these are such as pertain to the life of the body. Others however, transposing the words, for the sake of perspicuity, write, // ix //<•< r.v.vf/j // ttt nixcn v.v n/nrc ttctur<i(i'li/ the ih'uigs mm' proposed to be "on* aider cd. But what follows is ad \ersc to this transposition.

" Prior to these therefore, it is requisite to speak about bodies, accord ing to tin* parts' ol their generation, and about the soul, and to show by especially adhering to probable reasons, through what causes and provi dence of the Gods they were generated. For thus, and to those that proceed conformably to these things, it is requisite to discuss the parti culars that remain."

In what is here said, Plato defines the scope of what is about to \>c delivered, 1 i. r. To *|>cak of lli* generation of the paMi»of bo<ti*t.

vi/. that it i* about I In; generation of bodies, and alxjnt the soul. For it was plainly said, that it was his intention to speak concerning; both, ami to show from what particulars the second Demiurgi constituted the soul and the body, lint conformably to this, he had before asserted, that in constituting soul and body it was requisite to introduce the (!ods, and to » -fleet things eonse<|uent to these, \\7.. the divisions of the soid, and a more minute discussion of the parts of the body. 1'or thus in the univei.-e, after a coui'Mon discussion of the whole, bespoke about the parts which it contains. That also which ithe peculiarity of the Platonic philosophy, to suspend all gem-ration fro»»i t)ie (Jods, he now does, by placing m the <iod> the primordial caiiM-s of mortal bodie-, and of the illtepai'ahlc forms ol lite. i\ol tint theie are d< •finite reasons (or productive lor a divine nature i-» very remote tmni p. nii,i! lahticalion ; but thai ihey preside n\et' ueiii rated nature* in nn iinhegolteii liiaiilicr, mid over material n,i fines immaterially, congregating from many partial and proximate caiix .-, that which ipartial in effects through perpetual motions, and through well-arranged and multiform caiiM->. 1'or as the I'H>I Demini^us delivers [die production of mortal natures] t<» the junior (iods, so likewise the providence of these, proceeds ilnou-li da inons as far as to material and imlividual principle.-, iisin^ a^ adjutois, d< finite natures, and the several peculiar motions of the-e which dilli r in their powers, and likewise employing all the |»ro\iuiate causes of gene rated beings; from which, that v\lnch i~> ^i-iieialed, derives its completion, is fabricated a partial nature instead of beiu^ the whole, and receives an hypostasis, circuuiNci ibed differently, and by dilli-ient pecnliaiitii'S. Here therefore, it is nijuiMlito speak about the body according to pails; as for instance, about the hi-ad, the thora\, and (he It • , and III each of llie>e, about the jiails contained III them I lor these ale organic. It i, al-<o lei|lil>.lte to speak about (he iu.iil.il M.iil. which to..;. I!H i with the hods makes the mortal annual, this Lin- (he fabric n I inn of the junior < iods ; and likevv ise about the pail » of if, both I lie KIIO*- lie and (he meciie. l-'or if we propeily apprehend these by it I'IMNOIUII^ profess, we shall have w« II discussed what peilaiiis to man.

It is in i . --.ii \ however, lli.it man in the same manner as the whole world should Iw considered perfect!), because man is a microcosm. 1'or he has intellect and n .i-on, a divine and a mortal body, in the same manner as the universe, and he i., divided analogously to the universe. Hence al.so, some are accustomed to say, that his intellectual part is arranged analogous to the sphere of the fixed stars ; but that of reason, that which is theoretic, la analogous to Saturn, and

BOOK v.] T1MJEUS 01- PLATO. Ktf

that which is political, to Jupiter. Of the irrational part likewise, the irascible, nature is analogous to Mars; that which is endued with tlie faculty of speech, lit Merciry; that which is epithymetic, to Venus; that which is sensitive, to the V.m ; and that which is vegetative, to the Moon. The lucifonn vehicle likewise, is analogous to the heavens; but tliis mortal l)ody, to the sublunary region. In Order 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.

Hill how arc (lie causes and providential energies of the (tods to lie divided ? Is it not, that the former are hypostatic, or the sources of subsistence, but the latter are of a guardian nature ; the former an: the suppliers of essence, but the latter of good ; and the former are. effective of mortal natures, but the latter are the saviours of immortal souls? For the Gods providentially attend to these, receive them AN hen they descend [into the realms of generation], and again, when they are w illing to ascend, extend (heir hands, and impart the 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 greater priority united to each other? on this account, Plato calls their demiurgic powers, the providence and causes of them. For there are many Demiurgi, and the production of each i* multiform. And again, he unites the multitude of the Gods. For union and uniform power accede1 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. But when, in short, he refers the cause of generated natures to the providence of the Gods, he gives to them a first progression into existence, ineffable, and better than knowledge. Hence, lamblichus rightly says, that it is not possible to collect syllogistically, how the Gods produce body, and the life 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, inconsequence 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, are the prerogatives of a divine hyparxis, 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 tfie fabrication of mortals, so far it is accompanied with probability; but so far as it recurs to a divine intellect

4M PLOCLUS ON THE TIM/EUS OF PLATO. [BOOK v.

iUelf, so far again, it participates of truth. And finally, lie connects the mode mul tlio ^nd of the discussion. For lie nay*, " Tims, and to those that proceed coiiformally to these things, it it requisite to discuss the particulars that remain" But the word thus, pertains to the mode; and the words, conformably to these tl^ngs, 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 soul.

UN is.

IreutHC of 'l'im<tnt la their Commentaries. 1 Sis treatise ol'Tim.'i-in, whi< h ha* brrn transmitted

to us through Pim-lut, is not I. owner prilixcd to the prilitrd edition ill' these. Cnmmcnl tries. But tliC reader may find it in dales' OputcuU Mvihologica.

These two co-ordinations arc the following: bound tlie infinite; the odd, the rvcn ; tht our, multitude; the right hand, the kit hand; the masculine, the femi nine; the qnii -cent, that which is in mutiun ; the straight, the curved; light, darkness ; good, evil ; the Kjuarr, ihc ohl.'ii;:.

i1. 14. H'Ao celebrate rwnbf, Ac. ami the trtractvt.

For a dcvclnpcincnt ct the maniK r in which the Py thagoreans philosophized about numhcr, and also con cerning ihc trtract\s. sec my 'I "nc-. relic Arillinictic. 1'. 17. Our prrcrptiir Siryiinui.

This very extraordinary man was ihrfirst tint tho roughly penetrate. I nun, and dcvelopid the latent doc trines ol philosophers and tl,ec,h.;;nt> nf the highest antiquity. He did not write mnrh himself, but com mitted the promulgation of his dramas to I'roclns.

V. 3,'.. iWm. ''1'he following beautiful arrotint of the Sirens, is piven by Proclus in his MS. .Scholia on the C'rntylns. " Ihc divine I'l.ito knew that there arc three kinds of Sirens ; the r< lalnil, whkli i? utulrr the government of Jupiter; that which 15 pt ncnurpic, and it under the government of Neptune; and that which is dilli-irttr, and is m:der the government of Pluto. It ii coiniuon to all thc'C, to incline all things through an harmonic motion to their ruling Gods. Hence, when the soul is in the heavens, they are desirous of uniting it to the divine hli' which flourishes there. But it 11 proper that souls living m Generation, should »ail hcyoi.d then), like the Homeric l.'lys«-c«, tint they may not be allured by generation, of which the <ea jj an linage. And when souls are in Ilade», the Sirens arc desirous of uniting them through intellectual con ceptions te Pluto. So tlut PUtokncw that in the king dom of Hades, there are (iods, d.Tmons, and souls, who dance as it were round Piuto, allured by the Sirens that dwell there."

P. 35. Dtalrrtir. The dialectic of Plato, to which I'roclus here alludes, if not the tame with thai dialec tic winch is the subject of opinion, and is accurately investigated, in the Topics of Aristotle. For the former it irrcprelicutibleaadiuosleipedmous; since itiscun-

nate with tilings themselves, and employs • multitude of powers in ordi r to the attainment of truth. It like wise imitate:, inti llect, from winch it receives it? prin ciples, and ascends through well-ordtrrd gradations to being it'clf. It also Terminates the wandcn.ig of the Jonl about ferisihles ; and explores every thing by methods which cannot he confuted, till it arrives at the incffabir principle of things. '1'he business like wise ol this first of sciences, is to employ definitions, divisions, analyzations, and demonstrations, as pri mary «f ienc< s in the invcstication of causes ; imitating the progression of beings fiorn the first principle of tliingi, a'ld tl^ir continual conversion to it, as the ul timate object of desire. For an ample account of this m.ntcr science, sec the notes to my translation of the Parmemd'-s 01 'Plain, and also my translation of Select works of Plotmus.

P. 43. I'fiytifal virluet. The physical virtues are those which are common to men and brutes, bring mingled with the temperaments, and for the most part contrary to each other; or rather, they pertain to the animal. Or it may be said that they are illuminations from reason, whin not impeded by a certain bad tem perament : or th.it they are the result of energies in a tormer hie. Of these, Plato 'peaks in the Pohticus and the I-a»vs. For an account of the other virtues, viz. of the e;hical, the political, the cathartic, theoretic, and paradigmatic, sec the Notes to my translation of the Phn do ol Plato, and aNo the Additional Notes anncied to n.y transl ition of Select Works of Piotmu«. P. .">U. fii-fftre nftwcnly-fvurmtaturei. The sceptre of Jupiter, ns we arc informed by Proclus on the Cr.ityln1-, was, according to Orpheus, twentyfour measures in length; by which sivs he, the theo- Icgist signifies, the establishment of tlio'c two divine ord< rs by Jupiter, the celestial, and supen rlestial, and his rtijninp ovi r two series of Gods, each of which is charactcnrrd by the number twelve.

P. 91. lor Ihr relation Hibiilliag among you, that Phnitim, the nffipriaf <>f the fun, Ac,

Tt.c following e^jiLmation of the fable of Phaeton, is given by Olympiodorus in his Scholia On the Mete ors of Aristotle. " Phaeton signifies a comet, by which considerable parts of the earth are at times destroyed. Out lie is sanj to have been the offspring of the Sun, because a comet is a sublunary body, consisting of a collection of dry vapours raised, and set on fire by the Sun. lie u likewise said to bare desired the govern

went of the chariot of the Sun, because a comet .!r»ire» them however, as being inspired, they are mentioned

to imitate the circular motion of the Sun. lie did not without a cause : lor (hry >LK-ke enthusiastically. Out

keep the track observed by his parent, because ucoinet hince I'l itu introduce! nothing into his philosophy,

doe-snot move in a direction parallel to tli.it of the which Incould not derive fioiu a cause-, h-t us Miow

Sun. He w.it Misted by thunder through the anger why, though I.e spe iks with greater digmlv about

of Jupiter, because thin comet wa* rxiinguiilud by Ihete particular!, he omits to nu i.lion UK: e'mses of

inool vapour*. On tint account, he i> said to have them; m llir nir.ui time observing, tli.i' the tlirolu-

lallrn into t!,c river I'.ridjnu-, because the cornel w.,s pMs prior (o linn, appear to have 4- Mimed ihe clu.no-

extini»Hikheil through moisture. He wa» hum nted hy leer :ind horse-, as pciuininir to i.owj -is. i'or Jupiter

the Hcl utder, beiause tl.e vapour proceeding trim tiie in lluiucr,- UMS IIOIM -, wh.t .1 Ncp'.unc Is s.ud to uu-

ehs»u!ution ol'lhc comet flowed downwind*, dr.n^ nf br.ire, :iud he dues not alw iv H u-c them, l.ni. is nprr-

uu aiiualic nature, »nd in llus respect corresponding to scntrd as >.,ii,i t.im s -iltii.'j mi a (liron.-. Hut il the

teaii. The Deludes were iliancul into puplar li«e», i s»i me ol ' Jupitt r i .,n-;>leil in i idiii^ in u ( liai iol, and

U-iuuse » June di-tils lioin the pepl.ir ticc *inul.ir to Jiipittr v>4s il.i ••.ami a» the cluriolrer, inwould aUuyi

Kllilur; iilllhrr h.i» a j;..|deii 'pleiukMil; ulid ^old II llinru chailut. Now lu.wevc-r, he Is lepi CM nit (I at

dedicated lo the Sm. 'J lie lahle tlierefoir, oliM nrtly ilmn^ olhtr tlni._«. llv tiic horses und t h.inottcr

• i£in!ie> that the juii'p ol I he poplar In c 11 piodiunt iheri li.te, the dilli rent puMeri of Jupiter are («l. Lrat-

Iruin uioiMiiir, Minilar to th;il whuli was |i;(/diutd i I. In the mean tune, u inuvl be ohst rved, that the

by the dissolution ollhe (omit." a-sntiu:,i r< spectin^ a divine and human soul ought

!*• 44. ll<c>mruitl,trrj\.n(,und(kurn>ie<rli<j'llic C'i'Jl, lo he cummuii.

are all uf than £Vv>J, 4c. I'latu thin lure, in the Tini.tns stys, that the Demi- Thise are beaut il'ully eiplaincd by llermiMs m his urgus in runstitulm^ tlic o^ence ol the soul, assumed Scholia On the 1'hadiuo, a> follows: a nuddlr cssentc lioiu the genera ol'hein^, vu. from What are we tu understand by tincharioteer ai.d (ll.e three ct uer.i] , timer, tame miJ Ji[/,itiU. And the two horses? In the first pUcc, tliil ik lu he runsithis nnil.lle nature: whidi he: asMiiiie-d, is a inediiini eleicd ro|>eclinj; tlicin, whither u is mcis-ary to ar- Lelwien an impaitihlc essence and the CSSI-IK t which ran^e1 them .uionlmi; to e5'eiRi>, or ac midinj; to is ihvi>ihle al,ont hod. is. Hut Ihe irralic.ii.il hlr, jio»cr«, or arcuidniK lu cner^H ». for thcie arc dilfeiialuri, .io>l (hip;ir(u ipatioiis (.1 suiil hy the body, (oiirent opinions on this mhjict. 1 siy then, tliat they siitu'.c the 1-,-t-iue wi.ieli i> liuiMhlc aln.ul bodies. nu st be arranged atcoidini; to powers. I'or their ar- Aiul a^.nn, the l)einiur.;us as-nunda nudille saineral.geincnt cannot bt ;-.ccoidn,j: to enirgii «, Mnce (lie no", vvliieh is a mcd.uin Ulwcen inipaitihlc s.imcnis«, horses ate rcjircsentcd energising, but there are not and the saiiiciii:>> which is divisible about boduv 'l']ie' energies of energies ; and he. aiise the energies of the like also t.ikes pl.n c -I'.h u spttt tj thr middle d. liesoul are al dillercnt times d ilk rent, but liie IU/IMS are rcncc. '1 lie 1 linuur^ii* l:ke» i -e,sa\ .s I Main, iniiijlin}; I always (he bamc. \'ur the soul dues not receive dilirihi -e ll.n e, i on-:uun.d tini ssen.eo'l (!ie-i,ul. '1 IK it I lent hi.r-e» at ihlli M lit limes, bill ril» ay k has (he ,.une. lunl.Ki » I...VM »i r, m diMiii- »ouls, eon>ist ol |jire and f.'uf <.in tlie ariaii/rm« lit he am.Klm,; to ivsrim., 11,1 .irmpiil le t;-i,(ia, Intlhii is in. I ihe ca.im our Mli(ce\cn in our »ou|s, the rssi m es rctnaui nnili - »'.u!s. Hut i> I'J.ilu v(-,s, " ihr 1 )i iimu^us p.jiircil lih d with \ur. I'or tin • sscnie ol Ihe soul is never IUI.I.MII,:, the n m.uiuli r ol the K.rmi i mixture ; in a vitiated; M.iCe il it were, It would puuli. Dot the urtun icspect ii(di id, alii r the simc inaiimr, \ ft not l>o*crscl it become depraved, and (his is in a much similarly incorruptible according to the -.tine, buulttigrcater degree the case with Us encrjiieb. I'lato himcunt from tilt first, in a second and thud decree." !>clf likewise sav>, " Ifiut l/ie ftoitn and c.'iuru'Ut'l of I he 7V A< rtn Ilierrfurt, and Ihe c/iuiwtttr, ut elite ^luerl Godi are nil itf Ihem^iioJ, <*ml connit oftucH ttiin^i as iirt t'flhtu thnr; i.nJ t.'it vnt JK,U ir uflhc t.,ul, ulm-t, u f<rt>- and turltr a tl<jlui.on al the tuii-i." Jl tlnrelore, tlie povvtr tliErclore of Win?, I. e. oU'»-tiii«-, wlm h is one eisence ol u,u sold rei.iams undeliled with vice, but the of the gtr.ira, is the cii inotei-r ; but ihe power of t/it powt rs of it become distcrlcd, t he horses and chario tiers mine, is the 1 ettrr of t:.e two h.jisis ; and the power of may bevery pr.-pirly arranged accoidinglo powers. Hut the i/i/Terr/i/, is the less excellent horse, lle.ii.i-, il we this also Plato himself clearly proclaims, when lie say s, conceive twohor-es and a charioteer, vvh» h are made " Ijt if be itmtlar tu t.'ic foiuiMCint }njwer ui' a united to coalesce, then the oi.e power whieii is /entralive churuit and cAurin/trr." It however, some one thoulil and pn.i!iRlive ol the ciiariuieer and the hoi°-e', u the say, that the words, "«// ifthtui are /.<W anJ djniut lilta ot the soul. 1'vu.er howcvi r, must ner> t c undcrfif thing! fiW," are spoken as Mgnilymg that these stood conformably to geometricians, m ihe wav they horses and charioteers are derived Irom beneficent are accustomed lo say, that a ris;ht hue is in po*cr a causes, the words that follow u ill bear witness a-auist fijiiare. In what was beloir said (hereloie-, 1'iato disthis interpretation. Tor our horses and charioteers cusstel the essince i.f th..- soul; but here, he speaks are from things that are good, as from causes ; so that about its powers ; vul in what Inflows, about Us encrall of them aciordmgto Ibis will be good. l'Uto,howgu-. Tl.ese ilurt lore, hemthree, viz. essence, selfever, says that ours are defiled with vice. Hut I'lato motion, iind munorialiiy, (hree powers are here is not the first who assumes a charioteer ai.d horses : as-umed, ana!ui.ous le (hem, viz. (lie idea of the soiii, for prior lo him they were assumed by ll.e ihvnuiy irtl.e horse*, ami me mure partial lives of the horses .•j>ired poeti Iluiucr, Urjdieu«, and i'armeu.des. Hy J'or the idea of the soul i> asiumtd analogous to (he

' For »p<rrr«jr herr, it i; obviously necessary to read TOTTHX.

ADDITIONAL NOTKS. 409

fnc essence edit, winch unicaJly possesses both selfwill be that power r,f the soul, which aVays aspire

sell-motive nature ol them, arc assumed analogous ti tint p.i«,.r. w!n< h (nines into « ntact with int. llec-

the s'it-moti.'n of the soul And tinin., re partial lions, a.Compai'ieil v.itl, divisi..i, and tr^n^ition.

lives ot the lior-c-, MI. the aMenls and d< seents ol the Add the-i: ihin.s indeed wil< lake plaee, it \ou -urvcy

soul, the delluvion of her « in.-«, anil tl e germination ihr ch;nole.T and t'-e hordes, in (he ih tii, etic <oul

of them, arc analogous In her immortality, alone Hot if \on survey ihrm m the d.>\;.-tic «oul,

But why doe* he call the power of 1'ir >:nnr, and the then dianon niusi lie assumed as ihc chario e.'r; the power of tht Jifrrent, the horses, hut tt,c power of power of the dovistic p.m. « Im h al».,yd s res to e^cnce, whirh is <>nr of tic geiiTa ol htuij. the lie co-arranged wilh dijii..it, inn-t he considered a» chariot-er? It is evident therefore that all the genera the letter of ihe two h-.rse*; and tint p..»er Of it participate of r.icli other, hut cvh is ilrno;iiinatd ulnch aspires alter generation, and the p..Ternment of according tn tii.it which predominates. And e«srr.r«r, secondary n.itmes as the less cxc-dlent h"r«.e. It is which is now n-stinicil in order to the rumpi/Mliuit possible al>o, by assuming the cliiiriotrer ac»ordin'T to ot the suiil, i« the summit and is moM pcrfrr t, and i''-'tli ill inoia and opinion coiij«iiiril, to arnn^e Ihc acco'.iinc to this has d inin;on (,v,-r the rest, lltiue hctter hor^c, as corrispoiidiiig lo the di.i:!i.etic power the v.nl is not roinpi llrd to he moved iircordin^ 10 al^ne, but the infeii'.r horse, as an.il .IJOM, to the cssfiirt.1 lint the remaining two which are tne j.owcrs (h-xistic pouer. For it must be observer), ih.it when of Ihi line and tfir <li[i(r<nt, are usvnnilatrd to hordes, the MJII! ^ives it'ell up tn more rxnllent n.i!nrc«, then MS beiu,; «.-en in motion and peno lie pn^resMoni. ti|>inion rtsi^ns the whole ol it-elf to ilunui.i. and These p',weralso .ire the cireles or whiels ol tht tame wishes to jeilam to it al .nr; ihcm^li »hei. it hccomes and thf di'li ic.it. Tor <un--idered as )To( ( rdicn; ahout wr.irj, it wishes to tner^izr by i'«elf. And these the mlclliL'll'le, they arc hor«e«, but as returning to the thinps indeed, viz. the hor»rs and the charioteer, **« nine rundition, they .ire ririles or wheels. And the may siirvrv in the ralion.il s,,nl al .ne. better wheel mdei d, which is the circle of ihe lamr, is .Since however the s.,,d descend* So as to have the thai whiih revMives ahout illlclll^lblcs, and has the irritiin.il nature wovn to^eilu r » ith it, and e:ich of power nt elevauni: the soul; on which actoniu also, the horses resists, in hem; thus cinnerud «i'h the it is called vol'ibif or ii^iir. lint l!ie less excellent irratinn.il form of the soul, we must not omit to tonwheel, »hicli is the circle ot 'Ihe i/ifltrent, and is j;enrsider these also when in tins < ondil '.jc. for the sotil yinri;i( , revi,lve> ah.. or. scnsihie and d..\.i»tic nature', jios-es^ed the former, according to the eternal pmgres- »nd is c tiled erect, vrhen it pos>e^sr,. KS proper virtue, sion ol itscll Irom Ihe I)< mmri;'is alone. Hut lh<,sC of :in '. thus lias an indu ation of the erect, «nd the unwhich I am nuw going to speak, the vml receives from thiique, when it announces sensible1! without diitorthe junior (Jo-U, and from the conn> \i»n with tlie tion. Tiiiilor installer, if opinion wishes to perceive mortal lorni of life. The than.. leer it rrefore, will something sensible, pre-rleclion, or dehl-eratc choice here s, il.sjvt according to opinion; hut tl.c bcticr of is sullit lent, ami inis e\(H«s and extend? the spmr. Ihe two horse-, will he ani^er ; and the interior hor'C This aUo, il it should happen to le riipiiMtc M-nds will he ilesirr. lirncr, when opinion is in an rirrt condhforth ra\s through the r\e». Itui these dart forth to lion, it produces the middle,1 and tightly o;.|nmj nun, the tcns.lde ohie^t, :u.d *en'c l.einj aeaiu I cut back and a middbch.iriot< er. Hut whin i.piri'.n :« «)isaiid fn in thence to opinion ; hiid thus the rcllcxion or chinotcer hnrriec' a'onr; at ihe \»d! of ihe horse*. bending luck, is m.>l aicuratilya tnclc, but by run- '1 he d»\astic horses, and rhan-'trer lh'rr|i,rc, wh'-n ning in a ripht line, from the goil to the harrier, and pn.'pcrly disciplined, produce for us the highest |-ohtifroin the barrier to the uoal, it mutates a tinle. 1 tie r.il man ; hut the dianoctie hor'es nnd e| an. t<'cr, ihc whole of this likewise, is an rricl urcic. lint when r.intempialive, or throrelie man. I h< se horses howit announces am thnr^ in a di-lorud manntr, it is ever, and the charioteer, are changed, areordm^ lo ihp said to misUin all-various fracture*. 'I his circle also, spheres and (he i!<-ments and adnrdmto every [in partial «-.>uU.) has a downward-drawms:, and pcnefi.rm ol hie. Tor in tlie s(.|ir sphere, they arc s,,|ar, smr^ic power, lint in il.vme sowls, it provident. ally in the sphere ot Jupiter, they are Jovian, in the sphere altendl to secondary natures. of >lars, Martial ; and in short, they are al»ays«>la-

\\'e may |,ke» ise rn.ike the following division, and bii^lifd according lo the peculi inly ol the i.od [ahont

rail the ni'eiiict ol n e son!, I he chariiteer; hut the wi.irh they ate arranped]. Aid if indred, th^y are

circle ol the lumr, ar.d the better horse, the dianoelic established arcordin<; to the divine torin, they -urc

fart i.J' the soul; ami the cirdc ot tlir difftrtnl, and I'lvint; il 'according to the angelic, they are Tnpeliral ;

the less (xrellent hor-'-, the doxaMic. part, iltit it liaiconhnc to the da moniacal lorm ot life, they ar«

rnuft be observed, that diunoia participates <,| 'difiticncr, (la muni.ical : but if according to the liTou-al form,

and opinion of vamcnv>». r<.r«vci\ piitt wiiich you they arc bermr: and in a sim.iar manner in all ihc

may assume of the i<>\\\ paiticiratcs ot both these. oilier lorms ol life.

Anil if we survey indeed the horses ar.d the charioteer, Hut what arc we to understand by the word ~»o»Tfpo»r'

according to thit which is highest in the foul, the And in the fir<t place, lei ns sec what a win™ si^mtic*.

•uprtme union of the toul with intdhgil les and the The wing of the «otil therefore, islier anagogic power,

God«, will be the charioteer. But ihe better horse wh.ch is especially seen according to the belter of

' For the soul is eternal accordmp to e<-«er.ce, but temporal according lo energy.- Hence according to the

former it is immovable, but is movable according to the Uller. 1 i.e. Man of a middle class of cxtf Hence. ' This word means literally iub-*\np«i.

th« two hor**«. We denominate this horse thertthe inlelWt of it, according u> which the soul «pec»J fore, a wheel, or ml her the urcle of Ike lume, because ly becomes intellectual, and whit), some "II intellect it is a lover of the beautiful, aspirei alter intelligible*, incapuity. There is *lsu unuiner ii,,naU,ve thi< aiulne.crres.ststbcchanoteer, but acts n^h.ly.and «l,.cli .s" .he .,,n,,,,,t ot the whole ,0?,l, «,i<l mo.'t •l>o errs in conjunction with n. But the other hone, allied to tkr ,.«<-. wi.id. hkew.se wishes well u, all wh'ch is the downward-drawing and Kentsiurgic power tliinps, and always Ktve» Itcelf up to the (Juds and is 0< the Will, gravitate* to earth, and resets ll.cch.irioreadily disused I., do whatever they please' This

tier. All so.. Is therefore have wings: fuf ail of them t-o, is satd to he ttu u*e of the soul, "bears ihe ima-e have all power-,, and this is also the ca-.- with the of the super essential one, a d uniti-n the wli.-lr M»U| chancier and the hor,es. HIM in divine souls nuke, I, Hut that these thinzs neces,arily thus sUhs|st »,.. mav the wings arc always unincumh. r< d ; and hi IK c thrv learn as follows. Tlie rational soul dmvrs it» nisi

human, the win-, are not always expanded, but are for u pi rlecls ilsell. So lar thcrttorc. a, it subsists

iomuin.es do- ,1 and sh.^,,1,. JW we possess the ,ruin the (.o,!s, it possesses ine unr, winch unites all Us

|H>*eroftl,tm (smcewe never lose our pov-er>; ; but power-, ;,i,d ail u,r muhi.nde ol ,IM..||, al,d conjoins

we tuve not always the energy ol them. Hu.cctouh them to the ont ttffif, and i> th.- tir,t recipient of the

:etm $ub-uinftd is more mlapled, in con-« qncncc pood, impaitrd by the (Joil-. It likewise make, all

ol possessing the power, but not entirely the ctiLrry of the essence ol the soul to b<- bonih.rm .,c -online tu

Hut to the Gods the. term u-in«,J u adapted, » hah it is Connected with the Gods, amj ...nled to

as havinuin t-lTicacv, Loth powers an.ltner^i.s. IKuce them. Hut so lar a, it »nbsi,ts ,rull, mtdlect it

• iwd Wish ng therefore to a-s,-rl tha which u it apprehends lorn.,, by Minple pr.je, t.o:,s, or mtu.- J.ower, 11.011-1. some have it always but others soinr- .1. lutes ilv It, it po.^scs the ih nwelic now, r nccord-

iii tuk-ui»K€J M properly aSs,rttJ boil, of divine re.ns, ci,crKu, s discursively, and colic, u c«,nclu«UiK

them, the winKi are about thcir |u«e,t powrn, and .uUistrnre li. itself, is evident Irom its imi'ar.mirr.er

As I roclus by divinely inspired poetry, si-mhes that e:l, , t,,l a.coidmg to tins one of the soul, which is

which I lato in Ihe I'hi.drus call, the ;,ro^ny of above diatioio, and above Ihe intellect ol the soul •

poetir mama, and a, the liithusiastic en: r, > is Irewhich one „ at another time in a relaxed and dormant

quently mentitned in lhe«e Commentaries, th followstate. This one likewise, hccommc illuminated fbv

inanu nitiiliuiici by I'lato m ti.e I'h.. -dru>, i, aud,d also ...tell.ct, .han.,,a, and the .national part, and the

h,r the sake ol the I'la.omc In^hsl, ri.a(lcr> ,,„,, lht. r,.,rll,b,dI,CP „, Cnthus,asm » transmitted as lar as to

acliolu of llrrmiMs i,n that Dialogue. the hoditself

'• S,,,,,. i'l.,,o here .hlivvr, four Kind, of m.uua, by •• Other tniiiiitJ4«ii» tlir r, fore, arc produced about

me lowest, anu i, properly di.u.oia, but another part of it i» the highest, which is . said to be

pernalurully. Like Mars, when brandishing Ins spear, herag'd.

ADDITIONAL NOTES. 47l

Bat if some one yielding to desire, ihould cat of that enerpf May we not sav that a Malur brinmar', which reason f-rUK and through this should „„. male, doe, not :t-ell mer^e about divinit v L, the

k(u'"' if nas he. , i rcnd'-rcd perfect by tic tele-tic art remnns

dianoia is that which n moved. As therein, when afterwards [endued with a proi-he ,c w.wer I Ti» i!

v»c inquire what philosophy is we do not always become, entirely nnad n.tcd to divine ilium! ,iii»n •

accurately define it but fluently, from an improper but he who receive, the m-prm* influence „' the

use of the word, rail mathematics or rh}-i«", ph.lo- Hods, reeems it only at certain times, and r.ot always

fophy, and science; we il,. the like al«o with respect Hut the cause of this is, that the sr.ul when filled wan'

to enthusiasm. >,,r though it .I.ould be the phantasy deity, energizes about it. Hence, in con.emicr.ceofrn.-r-

»nich IS excited, we are accustomed local! the excitagi/.t.L' above ,t, o.n power, :t becomes we uv. For" it

in enthusiasm. .Moreover, those who ascribe enwould be a God, and similar to the v.iils of "the stars

tnususm to the temperatures of bodies, or ihe cxc. I- .fit did not become weary. Hut ihe'ltatiie, conforms-

lent t .pcrnment of the a,r, or the ascendency of bly to its participations, remains illuminated Hence

tically-cnergmng soul it-tit, or the external symbol, ; «• I,, the next rl ice, let us livuss the order and the 'or the formal cause, th* inspiration ol the Go.h about u«c of the four mamas and show whv the philosopher the one of the soul, and for the final cause, good. makes mention of these alone. Is' il because there f however, the Gods alwavt wish the ;.„,] what is are no other than the-e, or because these were smligood, wliy d<,es not the soul always encr-izr' enthusicient for his purpose? That there are tin retire many istically? -May we not say, that the Gods mdr-ed other divine inspirations, and mama., Plato himself always H,SS the soul what is pood, but they are also indicates as he proceed., and prior to thi«, he make, that the or.dcr of the universe should prevail, mention of the inspiration from the \\mphs Hut and that the soul through many cau-e«, is not adapted there are a]-o in-pirations Iron, Pan, froni the mother to enthusiasm, on which account, it does not always of the God-, and Iron, the Orybantes, which are cl«enthiisiaiticilly entr^^c. Hut some say that the where mentioned by Plato. Merc however, he alone telesiK art extends afar as to the suhlunarv re-ion. deliverthese four imniai; in the first plate because It therefore, they mean, that no one of the tuperluinrv, the,,- alone are sufficient t.- the »r,,il. in the alt linmcnt and celestial natures energizes on the sublunary of its proper apocata-tasis, as we shall afterward* show • region, they evidently assert what is absurd. Hut iV and in the nut place, because bed. liver, the proxithey mean that the trle-t;r. or mystic operator^ arc mate Step* of ascent to the soul. For the tilts of the not able to enerpizr above the lunar sj-hcrc, we say, Gods to all bem»f, are many and inromprebensible that it all the alletmcnts ol souls arc sublunary, thtir Hut now he delivers to us the energies of the Gwls assertion will be true; but if there are also allotments which are extended to souls He rTelivers however of souls above the moon, as there are, (for some are the-e ("..ur mama«, not as if one of them was not the attendants of the sun, others of the moon, and sufficient, and especially the amatory, to lead back Ilia others of Saiurn, since tiie Dcmiurgus disseminated soul to its pristine felicity; but at present the serif's some of them into the earth, others into the moon, and and rrpular gradation o'fthem, and the orderly Mrothers elsewhere,)— this being the case, it will be posfertioi, of the soul, are unfolded. As therefore it is sible fur the i-oul t.> cnerziic above the moon. Tor possible for the tyrannic life when suddenly chanced what the whole ;.rder of things imparts to the soul, to become aristocratic, through emplovinstrenuous for a very extended period of time, this t! c soul is also promptitude, arid a divii c allotment, but The gradual able to impart to its,-ir (or a short spare of time, when ascent, is from a tyrannic to a democratic mid from assisted by the Gods through the tele-tic art. For the tins to an oligarchic life, afterwards to a t'nnoeratic soul can never energize above its own ailonncnt, but and at last to an aristocratic life, but the descent and" can energize to the extent of it. Thus, for instance, if lapse, are vice versa;— time al-o here, the toul bcinthe allotment of the soul was as far as to philosophy, about to asccr.l, and be rc-tored to its former felicity3 the soul would be ab'c, though it should not chov.e a is in the first place, posses-ed with the musical mania' philosophic but some other lite, to energize in that life afterwards with the tele-tie, then with the prophetic' somewhat philosophically. There arc also -aid to be and in the last [>lai e, with the amatory mania. These certain supermundane souls. And thus we have inspirations however, conspire with, and are in want of »hown how the soul energize, enthusiastically. each other ; so abundant is their communion. For Ihe "Out how are statues »aid to have an ctithiuiattk telettic require* tue prophetic' mania; >ince the latter

• For taifur^* here, it is necessary to read taurrunp,

And for fufrunff read pwruni.

interpret! many thingt pertiinmg lo the former. And prepares i .0 energiie intellectunlly. For thr musical

ȣ>aiii, llie proi>litnc require* the tclrstic mania. For mania aiop*' harmonizes and reprrs^s the part* of the

the tclesiic iiniin perie.ti and e-.uhh»hes oracular soul; but the leleslic cause* the « holt ot 11 t» ener-

r>rediuion«. Farther »till, '.he pruphciic u-es the poelic K"r> and prepaid il lo bet unin entire, M that the in-

alwayi kprak III verse. And a^.im, the HHIMI jl uses descending into the realm* ol ^cnrraliuii, rc>emldc$ a

the prophetic iii.inu kp.jiilant'.ui'ly, .11 I'latu sun. tlun.; hrukcn 4nd relaxed. And the circle vl Mi mmr,

Hut what octaMuii is llu re to spt ak uln.nl the am H'.ry, or thr mh licit ual part ot it ilettered ; Inn the < ircle.

si.. I musical inaniat; I'or nr.nly the same p.-r»ons cl (Ar i/ij'rri «f, or llif il.na-.tir p. ill, sustains m.my

exercise Instil these, in for in»tancr, Sappho, A nai'ir. in, da. inns ami turnings. (Icuce, the soul cncriiuci

and the like, in COnSfijlirnce of these in. t IM in;; aide In 1'irlully, ami m.1 aiumlin^ to the whole i| ii-,<it.

tint thr anuiury inania ruiitrihuii-s (« all th<-»,', time cl the ••unl arc cii-hjriiioni/ci), r< i.ilr r> it pnlici, and

il i* mliM rutiH ti> enthiiMaMii nt ivrrykind: lur no causiiu lu rurr^i/f acioiilm^ in iln- » hulr ol MM It,

cniliuM IMI\ (AH l<e efiuctrd without amutorjr iii-j u:»- and to live liiifllrtliully. Hut the A|>oll(.hiai.il inaiim

a].plnd hnii>elf tj all IheT, ai liemi; in want «•(, ami HirHhMleuMhrti.nl to (Ac i»ir ol' H. Heine ,\p,,liu

iniheniii; t-. euli i/'.t.rr. 1 »r \«e li.trn lh.it he w.if !•> di-noiiiiiiateil, »% clevailii)* thr »oul from limltitiiilr,

nio»t tclcMir, und iuii-1 propht tio, and was c xciied hy lultieonc. And thr rrinaiiiiiiL; in inia, the uin.itury,

Apullu; ai.d Lc-ulei ihi-, I hut !»• » ;ts ii)u-t pnetir, <m ri-rrinn^ I he soul uiiilrd, nui|uin>. thli i.ne ul the soul

vhii'li arruunl, lie is Saul to have In en ttic MJII ul to tl.c (jud-, anj tu intelligible Lrauty. As the giver

Calliope. He w;is likewise muit atnau.ry, u» he himtherclorr ct lhr~c IIIUIIMS arc tralisi t-ndenlly nnitfil,

iell aiknowlrd^es to Mu»;i u«, cxteiidiiij; lo him diand are in e.n-li (ithtr, iht: j^ills also on thi> aici'iint

vine gui.il-, and rrndciin^ him perlict. l.i-nre he piriiii|.^le ol, and umimunu ate Hith, each oilier, and

appears tu have l.een jn/'-'e^'-eil wah all the IIUNII-, the recipient, »l)ii h is the »uul, possesses an adaptation

ki 1 tins L\ a iiei't-sMry ci>n-,ei|uei.ce. I'or llieie is an to all tin: ^ilti. 1 ln-> thcrelore is the order, and thtsn

u'.uiidint uiU'.n, con«;>irJ!inii and ,il!i.ince uuU eucli are the energies Ulld Jioweis willnn the ;uul ilitlf, of

other, ol the (io.ls « ho preside ovtr tl..,e ni.inns, vtr. these lour inani.u.

ct the MUM ••, Ha« hu«, .\p(.l!o, and l^.vr. "Hut let us al-u ronviilrr their rtti-riul rnergics on " It reniaint thcivfiire, that vke should inifcdil the nanun, and wh.tt they nutwardly i-tVrct aUmi u^. The tnrc cl eac.li ul l).c maiiii', preMou-ly ob-ei vin?, that musical liunid thciclbrr, cauits us lo speak, in verse, t!ju»e wl.irli aic mi. rnal, and oii^milcfrom tlic s-oiil m:d tu ait and he motcd rhythmically, and lo sing in iltcll', and i;ive Jicrfection tu ir, are of one kind; hut untie, the >plemhd ilitds ol diunc men, and llinr ll-.c e tit rnal energies ol them, and \*hn h preserve tlie \iriin i ami pnriU.ti; and through these, to discipline cuMvjul man, and t'jr nature, :ue of another. The < ur lile, in the f..un<; manner as thr inward manias cofour extemil hcwevrr, aic analogous to the four interharmunize our soul. Ii.it ihc tile-tic mania, eipelnal minia-.. l.-t us i,.n>ul< r tl.erelure, 1:1 the l;r*t hni; every thing loreiijn, Coiitamiiia^inj;, and noiious, place, llie internal, and which alone originate fioin pie-ervrs our lile peiUct, ami ii.maiuns, and bamsltthe Soul it^rll, ai.d let u-> sei what they elleit in the mj; an insane and iliaholn al pliantasy, caiibo us to he j.iul. In ordi r likewise, tl.at ihi-, mav hccoine m.inisain , entire anil peil.,t,ju,t as the intedul leleMir lest, and also their arrani;« inent, Irt us'siirvt-y Ire, in on n.am.i, makes the soul to I.e perfect and enlue. A^ain, In^h, tl.e dt--<enl, as 1'lato »ays, anil tlelluiion of the the pn.phelic mama roniroctl into uiie, the extenbion wines ol the soul. I'M in the hr.'iiiiun^ thrrelurr, and ui.d H.I.I.H) ol tune, am! sees as in one present now all at first, the tuul WIN united to the (<<>d», and it* unity t'.ni^ , thr |.i t, the inline, and the existing time, li..' ilitinc un. i. n, i). . i i.iii ! ml» inlilhit, ami no M nl lo lUrll. Ilc.inses us ll en loie, t-i pask ihloiikjll • pprclu nded and suorird ihrm, hv simple prujri tii<iis, pii.pliilu in.iiii i < onliai Is and r|etulc> nil (he inultiand as it were, cuiil.ii.ts ol itt intrllnt. In the next phrd, and many po«ru ai.d h>rs o( llie sunl, to the plice, depatunj: ffom inicllict, and de«i'eruhng into iff, in older that it may in a greater degree !>c prero Honing and Ul moia, it no longer apprehendcdre.il M-rnd and connected. I'.ui the amatory mania con- LMIIJ;« hv simple inliniiuns, but s\ll<^istically, and verts young persons tu u>, and causes ilu-m to hecome transitively, proertdin^'lrom unr tiling to another, Irorn our iricnd-, hein^ instructive of youth, and leading propositions lo concliiMons. Attei w.nds, abandoning them In in reiiMble luauty, to our ps\chnal beauty, true reasoning, and ihe diksoixin^ peiuh.irity, u and Irom this srii(lm>; them tu iulelli^ihle l.iauty ; in riesccn led ii.lo gem ration, and If came filled with llie same manner as tl e internal am. iu<ry mania conmuch irraiionality and prrturhatioii. It is unrssary joins tt,e une <il the soul to the GocU. llirrefore, that it should inur to :ti pn per prim :ple<, ".All the aliove-nientlolu d manias therefore, are and ifjain reinrn to the place Iri.ni whence it lamr. lupenor to the prudent and temperate energies of the To this ascent and Jpocalasiasis however, these lour n.ul. N( vertln U>*, there is a mania which is co-otnianias rontrihule. And U.e n.n-ical mania Ilidied, iln.alr wuh li mjx i.ince, ai.d « l.ich we say, has in a leails In Miiiphniiy a>id haimuny, the j^ilated and ccri.iin risjt-cl a prcrn^alitc »hi.\e' it. 1 >.r cirUlii di'turhrd iuiurc ol thr paris ol the -mil, \vlni h wrrr inspiiatn.ns are pri.duml, ancldlll.; to tl.e middle, and liurriid away tu in, I. Inutcness and inaptitude, and al-o ac o.rdin;; lu the doj.istic reasons ot tl • sou', conwere filled with kluin lint tumuli, lint Ihr li lestic lormalily to w Iiii h «r(iils tllect certain tin. j;*, and dis. inai.u causci the lonl lo \>r perfect nnd entire, ui.d cover theutciiii l>c|ond txpeclalion, ai A:clrpiu5, lor

1 For ma here, il is necessary to ;eud vtf.

ADDITIONAL NOTLS. 473

ti;iuntc, in mtdicine, and Hcrrulet in the jiractic1 whole of what they afterwards say, a* derivi (1 from their

iitr.'1 inspiring influence. With an airopmce, too, peculiar

Afterward-, ii! eommi min;: on what I'lato siysof to the Romans, who as a certain Gretk pot t tays,1 wer«

the mama Iroin (lie Mires viz. " tliat it adorns the a people

intinite >lc< 'I-. ol tinancients," II< rmeas observes" that " Ileyond mra-urc proud,"

the inward cnerpy in the soul of the poetic mania, by he associates luniM If, n\ his 41)1 Fxhgue, with tlic

applying it^elt In -tipcrior and intelligible natures, im- Muses, as thnr ffiu.il;

p^rts to subord'nate natures harmony and order; but Sicilide* Muw, paulo major* calimmn :

that tin: external divinely umpired poetry celebrates winch reminds me i.l what Suet, murel.in - <.f Cali-

thr derds of the ancient-, and instructs both its conpula, that he Mould pla< c him-« II hrtwci n ihr statun

temp-ir .tries and po-terity, extending its energies every ol Castor and I'olhu, and couli r pruaii l\ with Jupiter

wli.re." Out i'l.ito say-, " th.it lie who without the CapitulillU*, fimcyiui; that h" was ii.innair with, and

divi.irly-inspirtd mania of the Muses expects to beol equal dignity with these dixiniie-. And as to the

lum-rlf mi|wrlrcl ; and his poetry will be vaii<)'jislied tinpire, it \v<nild lie ridiculous to Mippo'c that they

and concealed by the poetry which is the pn>i;c:iy of possessed this Im-hot enlhu-i ism, athey did not

in iiu.1." llrrmt .is add-, " 1'or what similitude is there believe in t'.i « \i>lence <>l the sou ices Ircpin uh'-ncc it

between the poetry t>f Chorrilus and Callimachus, and is alone genuinely derived.

th.it ol Homer and 1'mdar f For the divinely-inspired I'. 61. A<t'itnl\-i r, Jupiter in Hi mrr,te >i<li the (i«di,v\o poets, as hi nip filled from the Muses, always invoke fireitdewrrllieiriwiJane(iintraiiftytlQtkt(jrttiuniriir.~~ thrin, and extend to tin in all tint they s.iy." IV r a The lollowiii); bc.iutlful cxpUuation ol tbe rt-eolidite fuller, and ninstudniirablc account of the poetic mania, niranini; H" the '1'rojni war in limner, is piven bj «nd ot'the dilh rent «;'< ries of p>ctry by I'n clu', sec llerme.ts m Ins S< hoha on the I'h.i dmol I'Ulo : tiie Notes on the tOth hook ot the Republic, in my '' Uv Ilton we must understand the pci erated and translation of I'l-itn, and ulso the Introduction to ;ny nulerul place, which is so denominated liom muj and translation of the Hhctoiic, I'octic and Nicomachean nutter (rapa r-r;r t\vr xai rrjy v\rir), and in whu h there Ethics of Aribtotle. are war and scdilion. but the Trojans arematerial From whit i^ here said by Ilcrmeas about cnthufiTin«, and all the lives which subsist about bodies, si.um, the. intelligent reader will easily sec that none Hence aKo the 'iroj.ins are called (.-rnuinf (i^a-jfu.i). ot 'the Uoni.in poets who-c works have been trans- For all the IITCS which sub'-ist about bodies ar.d irrainittcd tou«, p.s'-isicd that v huh is prim inly, prolional1 souls, arc favourable and alii ntive to their pro perly, and truly enthusiasm, or th it hi-hest species of per matter. On the contrary, the Greeks are rational it, in which <Acon« of the soul is illuminated by a divine souN, turning from Grrcre, i. e. from the intelligible natuic, and thr.iii^h transcendent similitude, is united into matter. Hence the Greeks are tailed J'art^ntrt to it. As to Virgil, indeed, the prn.ce of thc^e pods, (m[\uJfi), and vanquish the Trojans, as being &l a suthongh he invokes the Muse in the begiunini; of the pirior order. But they fight with caeli other about the .'I'.neid, yft bis invocation of her is but a partial and nra-e of Helen, as the poet 'ays [about the image of »e(on(!arv thini:. Tor he only c.ilU on her to unfold Eneas];

to him tinc.m-rs ib.it involved a nun of such Around the phantom, Orci-ks -ind Trryans fi^lil.

n markablc piety as F.ne is, in su m..ny misfortune!.; lltlen -i^nif\m^ mulligiblc beauty, brni.; a ccitam

.Mi i -.'.I, mihi can-as memora, *:c. rrurl , lAjunj TU owrav, atlractinp to H-cll ir.telli Ct. j\n

snd confiding in Ins n»vn g'-niu-, be begins his pocru cfllux therefore, of thii inttlligiLlcbcanty is imparted to

without soliciting suprrn.il itf'pir.ilioi), matter through Venus ; and about this r film ot beauty

Anna, viruinq-ic c.ino, &C. Hie Greeks h^lit with tbe Trojans [l. e. rational »itii

To which may he ;:dd. d teat tins placm;; himself 1 cirration.il lives']. And those indeed, tint oppose and

fore the Muse, resemble* ihc (1:0 it neiit rtt of vanquish matter, return to the intelligible, which i

\Volscley. On the contrar\, divmely-in-pirrd poet?, a* their true c.nmiry ; but th..se whodo noi, H> I- tliecase

Ucrmeas well observes, knock, ait were, at the gaici with the multiiudr, are bound to ni.nt. r. As iheie-

of the Muses, and thus bemtilled from thence exforr, the prophet in the 10th book ol i:,e H.pubhr,

f|ulin prcvi'iusly 10 the de-cent of MHI!-, ann <cs t» them

firirrrf nv puti MOWTOJ — ho* they in.iv rtturii [tu th< n pn-lioe l< li« !'}.] at tord-

And, '"n to periods of a thousand and ten ih«iu*aiiu \t-ar-;

MTUF a«i?« tta — thus n\-u (ale has predicts to the Gr< rku.t ir rt turn in

And, ten year?, the number tin being a »\mbol of a perfect

A»8pa >ioi «n-«irf Mouira — period. And as ill the lives of SO. 1-, some are elevated

For being always extended to them, they dispose the through philosophy, others through the amatory art,

1 The German editor of the-e Scholia, instead of »/xnrr...^, which is the true reading in this plate, and which he found in the Manuscript, absurdly sub-mutes for it ''xr.in?, as if Hercules was a pugih-i. Set my 1 1 an station of

the Dis-crtation of Maximus Tyrms, On the Praetic and Theoretic Lile.

' Vnl. Olynipiod-ir. in Aiistot. Meteor.

' C'oiifommbly to this, F'roclus in the fragments i.flus Conimenlarie«, On the Republic of I'lato «»)«," that all ihe beauty Biibsuting alxmt ftcneratioo from the fabrication vf things, is signified by lltlen ; about which there ii a perpetual battle of' souls, till the mote intellectual having vanquished the more irrational form* of life, return

to the place from whence they originally came." For the brauijr which a in the realms of generation, it a* •fTiui ol intelligible beauty.

spe, uni; Hie xiipeicrlrxiial plate, Hut ihe words, •« ]'..

175. It ii reyuititethat uttHouU know tomrtliing p,-,i,lu «h,n t| e -king <oti. ernin-' the truth "are

9nfclt tmetrnn* yruytr. axMriid xcry arc anely and theologically. For by

See an addillulial treasury of divinely luminous con- ,,„(/, |,,re, l,e si i.if.cx the whole order o! tl e Nitfhtsceptionson this sul.ject, Irom lambl.thus, llier.clej and , he ,,/„,., „/' Truth, w Inch he alter* a.'.ls MM- ,1\ ol' and Simplicms, in the i.otcs to my translation of the „!,-,, mly mdii'ate* thr-,-. Th,ol<,-ists likewise ,, ecu- Second Alcibudes ol Pluto; whun, il Ihe reader has lurl> cs~ut,h-l, 7Vi.M in th.t pla" e lor Ori'llcus net my I'l.iiom hispoxs.s-ion, he may Mlsoiind in the -pea kmaho,,t Nii;ht suss, "that she pi,s>ts.sc» the Additional Noteto my trati-l iiion ol .Mammus, Tyrius, truth ' ..I ihe Cod- " and

rtiftucnceutiicfi it \mtl,out figure, ift. andthc bhr is als., said ,0 pmphecv t,' ihe Cods. Homer to.,

fUtn .-/ t, ft/A indicates cone, mmtl,,, Goddess. For speaking about

hrate the super, ele.lial | I ,ce, a.coidmi; to Us ,1,^-1, ily de,.i. s all ll.illus ol ihe li,.| piin.ip, - hut i,l the MiDerthat he alone had d,Mn,diy prais-d il. Hut what IS oth.r,. I or the (;,,,!de-s Nl hi I- v,p, n,,r to te t lin here asserted is a tlnnt ol Hie fullui%iiiK kind : II w* o,,h-rs. l,,,t micrior tu other, : and ,- th. l.tsi i.nn'c, understand by podi iho^e who are Ihe third Iron, the pi. ol u.iu .s i, xupeies-emi il so Ni 'ht is .,.,«•' I- of the Itrpublic], I. e. the mollilod, ol merely human l,om,i,.,l< d Heaven]. \\liy, bowev, r are soul, n< t make Homer and Orpheuanex.epi.on lolhe-e; for f o,Moii,ed w ,<h n ; hut are not conjoin, d w,ih Ihe in Cfrnmi; tin, place; the null, ol what is ..-cried Wl|l answer to Ihi-, a • -a.» be s.,i I, lhai it is net , .ssarv conbe evident, ror no one amoi,S the multitude ol M,C|, la, I should , M-|. as lar ..s ,o a certain thin-. " Why like poet* and a,l,s,x, has celebrated this pine a, u iher.lore, as lar a, lo ihis? |{ecan-e r ci.hcV are tl t deserves; b,,t tinhas he. n ac.omphsh, ,1 b\ ,|,,,nely- Cods under Jupiter, sa.d to be nn.ted t,, I'halies but lint II III what is here asserted, we arc lo nnder-land unit, d through Ni. ht 'is » m< diuin.

Hut how hiving -aid, that no one has eel, hrated the asserted, very mil. I, follows the befoie-ment ,d tht-

iupertele-lialpat. a.cuidni.toi.s.lesc-.t doeshenow olo^.Ms, and disposes w hat he My., ru,,,,.r,n.,bU to

say, •• \\rsl.ould dare i,, at hrm the truth r Is it that them? For alter the older of N ._!. is, there a,e ihr.-r

the truth must bea-serted as iut»Ming ,„ human or.hr, ol (J...N, vu. ol Heaven, Ilie Cyclops and the

conceptions ? for it i, possible lo sp, ak the truth, jet Centmiani [or Cods WU|, tt bundled haiidsj, ihe proper

' In the original in this place, . . is omitted.

1 The Chdldean Oiacles ,all the jnicll.-iblc Cods .a-i/f, and K^t subsist-, at the summit of the order of Go.Js l'th " -.-'. »•"?! " .r' a"d illlc"«'ctu»l. "ld "> ihtrclore absorbed m the intelligible. Hence Homer chviutly

denominate* Ai^-A/,

« lor T.. here, it is a'rcemry to read TS and to make the sentence interrog»tory.

ADDITIONAL NOTKS. 475

tvimes of whom, PI ita denies of th* »upprcelcstial That the Utter celebrates as liannp olivet it Ike ffnut

plate. For of 1'ic titds which abide within I'haneS, of true tciencr, and <>t bun," truly ciutinf; < .*< rut. I'lalu

Hruvcn is the first th.it b.romrs visible fr-ni him; tor ilso havili;; teUhralcd UK: snperc. ,. -ti.il pl.itr b> tl,,rc

Heaven and K triii lir-i pun ecdrd nut of I'll jncx ; and lie,: ition-, a'j,nu nrldiic e* thrrc nllmii.tlM.n-, imr»dnc-

1'tiaius; -line Or|>li< -,ts says tliat N i^hl is united to ^a tnadic nn< , I'Uto vi r v priijwrly prtstrves the tri-

liim. ad ir, both in the in •<_ .HIM and allirmalu e conclusion*.

Nil rve hut that of sirred N'uht alntic, Or it may lie said, iu.it -im.«- it i^ both one and hcinij,

lli'hi id I'ri.t polios : I >r all the re-t anil it triadic according to c.ir'i i,l th- -c, he indicates

\Vi a l,.sin wonder at lit' iiiili(i|>'d-for lii;hrf lb.C ne^-tUve i:on> hisioiiluTordnij; lo tlit- -up>:rr»«i-n-

Wiiu li gliil.-i'd tr..in Hi' immortal I'liani •>' 'km. Hal onr, Imt the atlirmauv.- acfordinp to being.

But th it wliKn is visible and illuminated, isod nred, Il-tf, likewise llic lir-t iniuiLcr i> nukdtlcd into

sunrc tidnurs ,ur < t rt.iin illiiiiiinalii.iis. Hi nrr Nliilit light."

•nid all the Mi|''.'rni<-Niial p^air, l-iin^; alioic iltaicti Acroidini: f" Urmi'Ms the /.utrr nnr .f the tout *i^ni-

« liiil) is visiliir, llicy arc vrry prupcrlv said to lie withfirs (lie vnt «f the ion/, winch lie mforins us, wa'also tlie

out Culciir. |-'..r iiUht aN.i i*» <.p(u.M-i'l to d,i\, brcali^e opinion ol lamidichlis; bill 1 prcli.-r llic explanation of

tlie l.ittiri-. din i.niati d and < .. Inured. And throu-h it given by I'rotius in t!ie-c Coinnirniarics, vu. that

thr ]>'ir,'tio-i nt ct'.J /r nidi M|, I'laio manili^ts tli.it ti.c It I" a partial int< il< cl ot llif Mmcrval itrics.

pi.uc n| tin- N i^lit* i> above llir kingdom of llic liftin tinn'-xt place, Ilerinca< i iiiiincralcs the ililTcrrnt

vtn; but tiiionjii Ihr i •rn-.iliiinift^u'-r, that it l^ above kind-, of trn'll a^ lullows : "Superior illuminate Sub-

thc ordi T ol the ('\cliip-. i-'or tlii'oio^y »ay<, that I'mnre nnlmate nainr' i with tbc lit>lii ol truth. \\'c mi^t

is fust uiilolilrd lulu li^lit in t!ic-(, and thai the diviextend llic r>e ol mtrilei I therefore to llicsc four; vn.

niii( s the l'\< li.ji-, ate ihr lir»t principles ami causes tlu cur, »hu h is ihe first principle of things; I'hanrs,

.if the fi^nre". ui.nh snl.M«t exery where. Hetirr thewho is the boundary ol the mu-lli-ible, bill the exempt

<d<vv s.ns, that they arc miinnul artihtcrt. J'or tins JTIII. ipie ol the in'i lUcliial Oods ; (lor Ihc Nights are

triad ' i-. j'erlci live ol tiztiicsi. print iplrs wiili wht< h princ ipie is co-ordinalc) Jupiter,

And in tlmr lonhcad, one round cvr wa^ fix'il.1 who is the kui^ol tin MipermundaiK, but tht boundary

In the I'arniein.le-. hkew^e, I'iato « I'M n he vp.^k* of of what are pioprrly < alleil the intclhclual <ioih; and

the sirai -lit, the cuod ir, and tliat wiuih isnnxid' ihc Sim, who i» tlie king wfsrnsiblc natures. But each of

[from hot.. ihr-,e], ..Kdircl.N indi> ..lei this order. Hut tlitv • nlnmiiiattslhe beings lhal are under ' it, with Ihe

tiie-.- Cy. K.ps, .1- bciii<j me litit eai,»i s ol figures, truth, whiih it po*y s,~cs from an order placed above

tati'bt Minnvaand \ukan Ihe various specie^ of tl) 't whu h it illuminate-. Thus, the Sun impart* JU-

fl^irc^. prrinunil.ine ln;lu to sinsible-; and hence the es-cnce

^Thes!- the lii-t m.inu. I artists were, who taught nf it is -aid to le from Miperni'indanc naturi s. A-ain,

I'dlisaod Vuh an all iliin^>. Jnpit< r ihiimnulus Mij'crinund me essences >vit:i m-

TVIVS Orpi.rii-.]. W.'inuM not tbrrcforc wonder, on lellrctnal lh;l,t ; I'haii.-i ill.iiiuiMtrs the intellectual

ii.-arin • II at \uban and Miiuva are the .aoM". of (iods with inli-ih-iblc lijht ; and the prim iple of all

li Mirc-T l'..r \'uli.ni i-the . .i-.seol 101 poieal Inures thiu-s InK t lie inti Ili-'ble (Jod-. and all tilings, willl

M^il <il' ctciy mini'lane figure; bnl .Miner\a,ol the |h.: ilivmc ll^lu pn«i edin" (nun lilnT-ell."

psvciikal ;i'(l iouli.cto.il li.or. ; aod tin ( jclops i-l Vi.l. 'i. p. 1 10. ixhrutit layi t/l t fir PhfiltUI Hint loull

diune. and ill e»rr\ w h.-r.- . Mslin^ li^urr. II,,, ie.it arff.irrif.l ruumt lit a cirelt,

isevile.it. iliiltli.- »iiptu-. luliil pia.c I. above the Tins i> wrll i -^pl imid by lleiiin-at in "in Scholia on

ord.T ol tin l'\«l,.p-. ilnrh.idru-.as follow-:

Hut hv tin ;V.ni'ii./i of filn I, IM Ho mai.ifesls thai " Heaven [i. r. the middle of thai on!' r of «iod»

this i I ,('e is .ih.ne lh>- i.V'ifi»'cnii : lor the-e first come whit h i^ e tiled M.tr|h;ihlr and at the -an e t.ine inttl-

di-tniMii-h allth.o-s. l-'arih. r siiH, ihe t h prrthe intelh^ihlts which are aho\ e Uea- ( n, .i.<l t . Cuer-

vadcs'lhroo -h the "wh.d.: both. Iheol-.-v ll.rretorc >;i/.r ti.K Ib eliially according to rtl- -'1,1! iMeih.-.-iice.

sviHboli.ally^alls Ihcs.' hu.i.lr.-J.har.lr.l, as 'l.'ut'vtn* all Hut th. naturr- Ley. -nd 11. ..veil .ire tl.e .N .^if, » bk U

nature. U .1 I'lato adduce-, ne- UiM-lv, what he I, mid int, lltrt,t-c.

celcbuted ,.|hrm,t.Mly by the th.-.lo -i-t. lor what lor much additional, and most ml!,.Ttai.l it.tormit.on

Orpheus <.,l,^ Au-Af. "thu't I'lato tU nominates oi'A<,,,< conccrnnisjTiii.c, si^the Notes at llic end olii.y tWPV

rui.ur. And wlial the lorni' r sivs nerativcly, i» Kilbvut latu.ii ol Ar.Hot.e » Thysics.

FredielU.n without fal-rho-.c], w.i« to Ni^ht " Adra'tea(v4.vt llnmw-,in I.I. >ci...-.a on «hti'u;r-

Of all thiu^» given. [saysOrpheus.J drus.) is a divinity tcaled in Hie vestibule* ol Night,

' The triad of th'-fvrl-psconsiM.of Hronlc«, Stcropr«, and . Arpr-. l Hcsiod 1 brog. ». Ui. i The words »-.. t,^xr. are omitted in the ordinal, but ou^hl to be inserted, a» will be evident froiu • perus al of ihe first hypothesis of ihr 1'armcnidcs

This triad consuls ol Collus tiy-cs, and Hriarcii'. "• For vnp here, it i^ obviously necessary to read ••»•.

Instead of «»' «wr«» in this place, it is icrjuiMte tu read «»'aff«w.

4T« ADDITIONAL NOTES.

prop!.,

Hi-. In the M\I|I, it makes a distribution into a poe-

Ttie l**uleum Id*, and Adrastca sprung tic or imitative hie. In the »evinlh, into a hnsband-

IhuGvdd.-sN thrrel.iir.iiiur.illy comprehends and coni>u| -id.tr cl.ara. it r. Ami in ihininth, into a Mranntc

lainsinher-eliBiuiire, ihe centres ul all 1 IMS, viz.uf the liu. Hut in all ih.it, he who JUSMS Ins hieju~tl\

mundane, and ihe si.permm.dane,, I those ,.| Kale, and will alurwards obtain a belter Condition of being; but

those ol Jupuer; f..r there are Jovian and Satiirnian, he who a, is nnjuMlv, will pass into it worse Mate of

divuir, supeiini.iidai e, m,d mundane law. On ihis existence. Koi no soul will return lo m pristine ron-

account she.scallnl Adra-t.*, because hi r l< t;i-lalive diik.iiull the expiranon of ten thon« nul y< ar- • snce

decree* are M. eviiabl.-. Hence, she is -aid to be M atrd it wi, I not ie«,,\er the use of it-, « in-s hi lore tins pe-

with brazen drum-neks n, her hands, bei,,re ihe rave of rn.d ; txicpl n i, the soul i.l one who i"i.i> pliiloMyi.tii^rd

Night, anil l hruiigli the-onnd pr-.ducid \>) her c\n,bal>, suit. r. !v, , r l.^i-th.r with phi!U5o|.hy has been a lover

Night; hut Nijihl MU HI the middle of the cave, prolilt in MH , . -M,,II, and have thus restored their \un^

phcs.Mim to ihe G.,d>; and Adrastci Mt> in tl.e vevtit.. th.ir natur..! xi^oiir, -shall in the llirte thousandth

l.ule«., Itgi-l itiv. l\ proiiiiiljjalinn llle divine I i«s. She v. ..r, return (o their pristine abode "

diders howncr, lr.,.!i ih> • jn-iirc which is there, alier ' 'JheVhona ol Ikrintas on ih.s passage are at

the sanitiiiaiui> r H^ lie le^i-l uue ih tiers 'rorn tne jnfull->w;

dicul tharac.env.r. .And ihr j,.siite u Inch inhere, " Whatever S...J. favs I'lat,., (Ulowinits proper

ue there. Hut Adra-ua her-elf.who is the oiNpni.^ remain without injury «!(iims tl,c whole of that period

ofMelu,us ami Am dili. a, is likewise comprehensive i. e. w dl n.,t (all mtu >;eni ration. l;.,r u. 1 1|| into Be'

God* also: (or the order wind, liinthdii iidenvid has set n -l.ai i» pariiall> .md indlvidiiallv real If

from this Goddess. It i> however, hk, -»i»e unparitd thei.l rr, m ihhe,'n,ni,got II e peuod, it h;i» seen

to the attendant* ol Ihe God-, and in common to all, Miini'tluiv "' "al hem •, it wnl n mam mnniurtd till

and peculurly to trail.." am.ll tr pern d. lor the sa< red law ol .Adiasiea ante-

F. 410. Ikt the*it.nd t/furt, ntudi I'lato defmei in t>,e ic.h-mK . ompieheuds the pr..tressi,m>. .,1 ai| ll.c Gui!»

•P*5J'rti'- and ,,| all M.ul-, ai.d miparis that vl.i, h is adapted tJ

For the sale cf more hilly understanding what Proeach, llemr, as ihe ie*aid ol havm» seiu somc'lnri;

clus refers to ir: this pla-e, and al-o li.r Ihe sake ol the ol 'realiiv m tl.e b. -inmnj; ol the period, it will, durul '

Platonic reader, the lollnwing translation of an extract the «!„.:.• ol that period, it-main on hi-h, and 'revolve

from tl.e Scholia of Hermeas on the 1'li.rdrus is given. in i.,i,| nun with the Go.K I.,r ifs adaptation to

1'he text ol Plato, reopening the first descent ,.f the the p,-n,,d will sustain it ; ju,t as here, ^omr mines l.M

soullrom the imelli-ihle world i.ito ihe realms ol-efur..neM.|ar | c, i.,,l, oil,, rs l>.r two, and others only lor

r.eralion, on which trie extract is a coin.m-nt, is as a day, ihtou^h being a.laplcd tu a certain position of

Ihe stars. Lcilim d.i inuns also bv Iheir Mislamme

Tins is the law ol Ailraslea, that whatever son] atan), Leep souls Iroru railing into -jen.-ratioii, ju.t as we tending on divn.ity, has t( held sometl in;; ol re.ilitv, Me I.eie. bodies that are well h. ru thun-ti ther .hall be free iron, d image till another per...d lakes shouhl \> • hadlv nourished, yet At the same Ume re place: and that il Ihe I* always able to anomplish mam h<- • (hv , linou •!. their natural condition Iron, the thif, »he jhall be perpetually free from the .ncur-ions beginning; and thju-h they endeavour to pcrlorn of evil. Bat when inroufc-t. an impotency ofaccoti»- .trtam d.hl.d action-, yet are prevented by certain plisning this, s.ie has not perceived rea'it», and Irom good dan.ons Irohi aciomph-hin.- them Alter the tome loriunous occurrence an.l he 114 niled with c.bsame manner therefore, the soul that has onct hrhcld Jiviup, and dq.ra».ty, she becomes heavy and drowsy, iomethinK of intelli-ihles, is assisted and su|>l<i>lled breaks her wing-, and (alls a-:am on the earth, then by K,,,d cl.k.nons and heroes, »o as not to lull into rethis law prevent:, I.er m her hist fieimation, Irom he- Iteration in that penwl. Hut when the s,.ul hen.i; unii)R implanted m some brutal nati. re, hut commands aide lo follow the God*, no longer l-erciivcs vomtthiii" the »oul, which tus st-en the m-.sl, 10 mlorm the body ol realuy, IMato enumerates maiiv cans, s of its lap*? of a philosopher, or ol one doirous ol beauty; i,f a into gei.eraiion. 1 l,e first cause therefore, which he rnni.cian, or ol one devoted to love. Hut it orders avu-i.s ot tins .,, us inability ol folio.- inihi fpcrreth» soul whose perceptions rank, in ihe second class, lual] attendants ol the Gods. The wcomflS, its bemt todevend int.. a legitimate king, or of a man studious unable lo perceive something of mielhcible*. The of empire and war. But it di»tribu>r> a soul of the third i>, a fortuitoui occurrence; and this is probably

' There it an omisjian hrre in the original, of •«> MT>>) «xx-.

mm nee <jf certain malefic damons. For the

breomes cntire.lv for^itful of intelligible';. For this is if (I'd, as lar as to the end of the progress!, ,n o( life

the d"pr*v ity of tlic kotil, which causes the dr fluxion of arrc rdui^ lo natnie, tlie hlih hie remains, « l,i, li is tht

her win;;*, and her desrcnt to earth. telour, .u><! whirh docs not po-s, &s 4 pecnl ar power.

Uir. when I'iatcj s.iys, u ttte tout fallt e^ain on t!if For this lite is Converted lo the G"d-, and liom thenc

earth," by earth, he may mean, all gairraltun ; he may nftnrds a eeilain as-i-ijnri to the ll> ts lhxt pre< etle it.

also intend to signify this earth properly So called ; and Hut 1'ia'o i^somcs here the pn.phni' and t« listic life,

he may >dso mean this human l»'dv, into which the. not the enthusiastic; for this Is philosophic in the CI-

loul enters, through its most abundant participation of treme, and scientific, and ihc whole ot it is inspired

e.uth. Tlie law of Adristra there! .re Brants tins to by dignity: but he assumes this urtincul and medict-

the soul in her first falling from tlic intelligible into n.il life, winch through s itntieeand prayers, arfbrdi

generation, that she shall not enter into the body of a a certain aid to tlie human race. And n.ese indeed,

Finite, but into that of a man. For I'lito c.ill« the first are the rue lue-, whirh arc eflec led i«C"idm^ lo right

generation, the d'-srent <>f the soul into the realms of rca« ill, and are a^sirniU'ed to the (Heroics wlin h sub-

cencialion, and her giving completion lo this animal SIM about di\ mn\ . Fur each ol the Gods abides, pro-

Ir.imc, after licr vision of the intelligible. efi.-d-, ami returns to i he principle ol his progression.

In the next id an:, it nui-l be oh -c'ved, that thr nine Mere therefore, the suol eiilxralndcs in ie.-oii, and

hvcs whirh aie here delivered, dili.-r from tho-e menproduces tf.e philosophic lite; or si e pr c-ed-. as far

tinned in the [10th book of the] Kepnblir. For the as li natuie and produces ihe otliei ihr.e lives; or

lives wiueli are here dd.vercdare inn'-, hut those in she is converted to the Gods, and produces the fifth

the Itepul-l'C, are infinite. '1 hn latter also, aie allonrd life.

conform ihlv 10 the elettionof tl.e soul . hut the !ot- Ol the rem lining four lives however, wbih are imi-

iner aie dist'nboti d, ac< ordin^ to the re » aid ind honour lative, and the 1111 i^r s ol those tlia' arc prior to them,

meriierl bv the \isioii of intelligible-. And in I he I ittwo ol them, vu the .,ixlh and I he s< vei.tU, truly imitate

ter indeed', the [r insitioii ot the «.,,,i|. i. Irom a man th'ne thai piece !e II. em, the one through words, but

into a brute-, and from a bpitc into a man ; but in the the other thioujh deeds. So that the remaining four,

former, tlic transition is only into man, and this into arc unit itivc ot the prior lives ; but two of them imi-

tr.e male, and not ir.'o the d in il< •. TlMl likrwi-c, late truly, and the other two d,s-imilarly. The tilth

whirh is I he -re. i!e -t thing of all, is ih s, tint heie, the and seventh lives aUo, wl-irh are truly imitative, dilTer

soul fir I proceeds Irorn the inlelli.ihle lot • u< IK r:iin lln-, l'ial tlic one imitates through words, ihc phlloti.ni ; but in t'ic Kepnbhe, it procerds from one life lo . sopln r, the king, and the remaining characters, and

another. And in 'h.,it, b\ a'cura'e'y Mirv.ymj.-, >oii thus disciplines men ; but the seventh imitates through

will fmd many diircrc.ucs 'between ihcforiner a.d'tho dee.N : for «uMi is the artificer. And the eolith and

litter lives. Farther k'dl, this aNo IIIM-I be menninth dissimilarly imitate; the 0115 a^ain through

four things thertt.jrc, liein,; survryeo oui mau, TII, w w«sc vvui

rt9nm,a*ftr, dtttrt, and nurnrr. the »oul descending well and ill, as Plato alto inferi. Aod thui much e*n- »nto ginerition, lives either according to rea»un alone, ccrniDg th« nine li»ea.

478 ADDITIONAL NOTRS.

It now remain*, that we »hould collect bj human He defines then, in the Republic, the measure of the

•cientific reasoning, what the nature is of tl.e inltllilife of man to It a hundred years, this number bein"

gitlrt, by the contemplation of which thu soul defends the -.pure of ten, which comprehends in itself all the

Into ihe tiot, Kccouil, mid followim; lives. The s. id (onus ui numbers. Afterward-, i( you niidupl) u huti-

then loir, winch has mrveyd the beauiilii!, Ihe wise, dreil \>\ ten, sou wi.l piudme the mhr .1 • oi.sand

and thr >;oi.d, -nice these beginning (rum the tir-t p. in- 1 hi-, as bi-i.,^' Icur-trul, .in. I adapted lt> tanl, Halo

Clples, proceed as far as n, the last ot li.iujs, tit -ee.,.U .utnbutes r. 11, and - iv s, thit the pro .;re, MOII "of the

into the rust lil< . ll.m e al-o it is teuton. it le lu >M|>- -oul i.mh r il.t i aitli, i" e. its |iroj-re«»iiiii I'mm ^encra-

will ch <".»«• the philosophic h'i , hut ih. a n.c •,.,(.' order thaMhe puin-hmeniuf MS uffi iiee», or ih'e reward

»lde> into the miiMi j| ami am.il..i| lilr. Ic.ii'itu- '•mil « liu h I-. .itK.ut to hi' ri^luud tn it* (unln,f Ifhcily

tint a reinimMTi-iiic i,l inlrlligihli brauly. Hut t!ic thiicl..n. u •> .id l!,.u h ix In cd i he nine luts; but it

reasceiit tu all ihi lat-- is lo t>« -ju./. A-.iin, ihr \u\i\ rt maina:tcr liu ^^. thai one hie uhi! h i, iii.ocal isiatu

which has Minotd tne genera ul U in-, willil.u.s,- lliu>t, as wt haic >aid, h«- Jinevli-ati d ; and thn« wi-

the scu.nil hie. I'or a km.; estal.lisla 3 all tiling, am! slutll have ttn lue,. Hence >incf Hie |.n.Kre«ion of

is tluTft..re uulu.;uu>.to/.rr/»unfiii-.vll fruiu wlm h al-,o, caih lile nml.r tlie taith, tunM-u cl a thoo-.iud \cai-,

lity, ndfinnffiiiiouM to l>i,,.^i: viapa nj^tia...!, «a. TJ Sunt a!-o It is lu-ir-arv lli.'l the -.old «'hif!i is .'i-iuril-

m..r<-» or excilts all thinu>, l.y arran-inand .uLrnin.; thin r, as 1'l.it.. sa\-, a^l.ii. ihire ihoiimd \rais will

every tiling, through whuli he is aiul..^nis tu m.'tuj-i. I.e |.ioihu< d. l'er'li.i|ii too, I'lato u-Mimed 'lliii liom

He Is also the caii-e ol ("nrndship and IIIIKJII tu all hl-u/rv. I'i,r thus llernn •, Tnsmc-istus r«< rived tht

tlniigi throiiph i..niui'jii l.iv,-, ulmh it is the pruxmre appellation ol'Tnsi-i^istns, beeai.se'lie had thrin |dii-

of t imtm» lu i liict. And be divides every thin-, ai.d li. -i.|.lu/.. d t.n tiie (arlh, and the thud tune knew hiin-

rejirei-es whatever is hnslih ami injuTiuUs ; ami i!n> is »eif. And I'mdar1 5 i\ -,

the tmnluyineiil ol" dilf,icin'f. lie like *i-.e Miles over I.nl they who in in.e virtue M rung

all things; and on 1 1 Us arc mint lie is ^aid la he war Ilk.-, 1 he C ,iii |.ni.;ai|i>n ean endure;

and a |.rmcc. lint as .aiiMii^ all ttnn.s [in the (it\ j l.i An. I kiej. tin n minds In.ni Irandlnl wrong,

trut, inav he riot he s.nd to sub-i-t anai.,_i-ulo o-r-ur, And ^n ill's lui.la^ion |'ure ;

ia Consequence ol' leading eaih thing Irum iion-bcin- 'li.ev tlno' ihistarr v paths ol Jove

to existent e. T(/ >.l!mn's |.|i»stul"tower rt move.

Again, when the sold ha< survey, d the genera of Such tl.enl.,re, as I h.ivi s^ut, is ihe matl.cmatiral

being m.,re partially, mid no h.i-er lulahv, or has rneann,- ul the wunN. And in vh,.rl, three and ten

[prilKipilly] iurveytd justice it-ell, -he ^r.-dmes the multiply th«- j.,urney ol n tlimi-and ).-.,,, ,m,|,.r ,jir

third htr : lui thi.se who art as Mimed lu the third life, tat lh, tl.at i-,the pn.^re-s.uii I:, in i;eni raln,n into j:e-

ari in a greater lic^ree t -. nver-ant with JnMu e. 1 he i.er.t!|.>n, aid m ikt three ihi.ns imi ami a mvri.id

toul whuh ha, surveyed heahl, itself, and hudvits.il, \\hal ih.ii .!uts I'lat.i ohs. me!> M-mlV through

the elevatm; Guds produces the pr..phe!i( or tcle-lu »llll 4 my rud, are SNinb.d»ul |-er lei lion. Tor I'laludoel

life. The remaininlour hv.s howcvir, hive bur- Hot m( an w hat the inalheinaiK ..1 M-iiilieHtioii ol the

veyid snnditmle its. II, md ih»t,imilnude us. Il ; hut ihe w.,ids >, riu I., indicate. For H this u»"e the tase, theie

two hr-t I... vi- M.rvev.d in a -reat« r ih git-c similitude, would l.r an ..p...Mt.i-t IMS ol every soul m a myriad

aud the two la-,1 rltss.inihiu.le. ,| Nl: „•„, an.l ii.iis t|,,s world would b. Cullie d(slitme

Plato thertlore, having spoken Concfriiniir the live-, ol'-ouls. Jl;it this is nnp.,s-|l.'e. as Is als,, ev nl, nt Ciom

generation, from ihv intelligible prior to temia- (tepid. lu . « I o was rnaiiv ihoiisai.d ve,ii5 under the

d.ict of the M.I.I during Its I'd. en toudiiion, r..n(orm;tthough ..il.tr .M uls a-o inle I Irom it. I'lu., tlmelore'

wluch has p ISM-.! 1 1 ironh this li'e in a ju-t ami holy Inlit ..1 mn.tiiudrot year-", hut im asuri s ofperlet t:i,ri»'

manner, >l. all obtain a inure exiellent, hut the s,.ul and ^l.l.l itioi,- of lii-t, nnd.lle, ami li-t -ouls. r(,r'

that has acn tl imiu-lly, a w,,i M-, t omhtioii ol'hdu.'. -oit.e. -u:i!s m..kc their a) Oiatastasis niorr -vviltly, but

HaTiii;: hkiwiM?, !e I the M,nl i.ilo th-; i. alms ol -• in - oih.is m,,re -lowly, and some require hut a lillir, but

that every soul Mich as ih.--onlsof tin mint: ..de, i-, ri it nuin! er^c. iitainmg the hegmi.inp, miiMIe and end

restored tu the intelligible, ihroiidi un ll,oi,-..iid Ten ai-,. is ai'crlt.l i;iiinhi r,' Mjb-i-lm^ a. lordini' to

years; but that the soul ol a [dulo^ophtr is r< stori d :im,t:.<i u mi fi r. actoi linto u lorin ihtlerenl Irom

through three llioii-.intl yiars. Suite however, he th it ol tan. ', and t i.rnprt heiidinin UM ll all ni.inher«.

irukes mint ion ol a pen. tl ot a myriad, ami of three Ti.rcc hkt U'M-, is ai aio^onto three tht.usai.d, ami ten

thousaiH \ears, and larlher still ot the ptru.d of a to a myriad: lor each ol them is a monad, and is cuin-

thousai.d year;-, from a ]>rc^re-sioii Ir^m <;ei-erati..ii trehti-sive of all numbers. On ail these accounts

into generation, let us first explain the mathematical therefore, I'lato u-ei three thous. nd and a myriad

meaning of what is -aid, and ..itcrvxards investigate rnainir=tinj; by thc--e minibcrs, that those who philo-

•»-hat ht wishes to indicate. sophizc perfectly, make their apocatastasis to the m-

' The genera ol being are, e^cnec, permanency, motion, ?a:uent««, anj difference.

ADDITIONAL NOTKS. 47P

liMlifiiMe in a shorter limr,M requiring but little or no Jupitrr," it must tc observed, that 1 1 the Timn n-, h>'

purification; but that the -.onls of the iiiultitii'lr make repicsents the Dcmiurgus when hn makmtin

thrii aj'i'f at a-t.iMs in a lunger linir, as ln-in; in want world, disseminating souls equal in i umbrr to tin-

of innrli puni-dinicnt and purification. A thousand .iNo star-., i. e. rcjual a'-cunhn;; to forms, ilcnrr, making

niun lie- Is a certain nir.tsurr ot the perfection of the soul s,,m(. of them In lie N>l.ir, others I.' in. -, and others

lint I-- p;i'i(-,' d mi'I'T il.e e nih; which having obtained, Jovian, &c., he disseminated some of t. rm into tlic

it a^ain come* into generation, and having lived well or F.arth, but others into the other mst mine nls of lime.

ill on t!,e, cirth, a_'.i!ii a<.(]iiirc> its requisite perfection Plato tlicrcfnre nowsays," \\r in-lrtd fi-iV.w in^j ,cith

under the earth, lit IK r, tiiese periods do nut entirely /w/.iffr," as knowin™ his proper God [i. e. the God to

manifest so great a multitude ol years, so as tlmt souls who^c serielie In longed]. Tor ibis is the f. licit v of the

make ihrir ap •< at.iMcs in Mich a grc.it length of lime, human soul, to nvoKe in conjunction with appropriate

hut they symhoiir My M^.uty, a certain proper measure God-t ; since it is not possible lo pass he\ ond tlie Gods.

of perfection; ll>rmi,;h which the soul receiving what When al<o hisays, " Kcing iiitiatrJ,"he Acrwmi-

is adapted to it, joe! obtaining its perfection, is restored nulti initiation (ri^mf) (rum the •>• ul Ix-inn rerdereil

to its p'IStiiif! I'elicitV. by it prrt<rt(vapa TO ri^iar rr)r 4"XJJ" <"<m\iii-.) You

I', til. T/i< hapi'V lifr,Ac. sec thi rel'ore, that the soiil \n^ onrc perfect, ll^nce,

The supreme lehi ity ol 'he «oul in anotlier life, c..nwhen it i* on (lie earth, it heroines divided, and (lie

si-U in thr VIM. in o! n .telli jd'lein a much more perwhole of it is not al Ic to enrr^i/c by lUclf. He lilc-

tcrt nrtuiier t'lau ran be tti'-fed bv it in the present wi-c sav>., " ITAirA ^n<i hr Inirfnlly rallfH," For the

life. This vision, I'l.ito ill the PhTd"r;)s call* initi.ition t.si.m of'them is not Mmply m'o»t "ble^ed; «IIK.C the

into the mo*t blc>-cd uf mystciies, li it his all-he.uitipern iver s< c-, a.- brin^ difl'crent from tliat which is

fill words arc iMiiihitrcl li> me a^ follows: » We were «-een. It n necessary however, that union v),r,uld

then however, permitted to ?ee <-p!cndid beauty, when t«!;e place. The cstahli^hment therefore in llie>e

together witii that happy ih'iir, we obtained that objects of vision, is most blcS'Cfl. Uut it is necessary

ble-.'-eil spect.n le and vi-ioii, we indeed tollowm;; with tu l;no\v tliat tclctc (rt\tri}) is one thin.:, mtir t/i («I^TU)

Jupiter, but others uiih sonic other God, seemi; ami another, and rpytria (fuwT,,a) another. Trtetr therc-

beini; inili \ted in lh' s>- mystcms, whirli in iy be lawfore, is iinalo;;ous !•> that which is prepiratory lo purifi«

fully calb d nvst bles^id. And these divine orpici cations, and the like. But mucji.i, which is ilenomi-

wtrc perlorni''d by o-, who were then entire, and Irec natid from clo-in^ the eyes, js more divine. For to

frum the evils which awaiti il us in a po>.tc nor time. close the cye«, is no loniyT to receive those divinr.

We al-o beheld with flo-ed e\is, and were epoptjc mysteries by sinse, hut to behold them with the soul

s [if etntors in H j'urc li^ht, of Mill) le, stable and li.'[i;iy if'-ll. And ry I'/itrni i> to be estuhlishe I in, hnd become

liirnino'iH ;ip[K irances bciii£ ourselves pure, and lice a spectator ot them. lie likewise savs, " THest i/irin

Ironi the impression u! th.it with which we are now orgi/-* nrrf /nr/iirwifrf fry UJ," because to perlnrtn orgies,

surrounded, which we denominate body, and lo « Inch and the m\ st«'rn -, is called n*f;iti;rin Ti^iif «.»•).

we arc buiind, like an oy»|rr to its shel'." A^ain, when I'lato say, u ll.,n<; ivirirlrft t\ei

All tins is tins admirably explained by llcrmca*, mtnr," he speiks of those dume my-trries, as a

" Plato «very "lure savs 'hit the sovereign Sun is sp«tator; and i:^es the word filirr fur -.fifffl. \\'hen

»nalii4ous n< the lir^t pin.r |de ol tilings. Kor as iieic al-o, he si\«, " The rnlf -(thick mmitt 1 m t'i n fctterior

the sun is the sovereicn of the whole sensible world, so 'i '"•," he signifies that the communion of the bodr

is the first prmriplc 1:1 the intelligible uorld. And as beconif* the cause of the lapse of the soul. Hut by

from the sovereign S'lii luht <l-'-r< nd-, whu li ronjon.s, the word tinllf, he iudir-ites thr firm and constant

connects, and unites that which is \isive with that nature of intelligible-!. 1 he expressions timed etjei,

wlnrh is vi-ible ; alir r the --nnie manner al-n, the lijht at.d tpufilif </•<,•/«/' r«, are derived trom the Klcusinian

proreeiiini' from t';C fust God, and wbirli i'l.ito rails mysteries. He also says, »c weie sp<-(tatt>rs "no

truth, co ii|" ins nuc-llei I with the mtc lii-ible. You see j>nrr li^lit, t>n»i' m/rsc/irj /-urr," because the splendor

therefore that beauty imitaics tlu« li-;lit. For it is. as m ti.r • ubluiiarj repion is not pure; for it is mingled

it were, a lijhi, •;uitii'd from the fount am of inlrlli^iwiihair. Hut we ourselves were then pure, because

Ides'." this vi-d.le woi Id, alluniiL-aiul c uhin; upward all il ii not lawful for that which is impure to be ronjoin-

thiti^s lo itscl'.and innluu the lover with thr ol.ject of elwiththat which is pure. And la«tly, as oysters

love! llci.ee al»", ' lcvation[tn the int« lli^ihl»-] i» < llec- .ire bound to their shell, so aic we to the body,

led through it. Plato th i< •)'• re, •.unim.irily 'ay s, that V. \!>\. Sotraltt in the 1'hedrui f«yt, l/ial Ihe horiti nf

intelh^iM s are tiio o^jeiii to which J>ivr elev.ttis. tlit t«til iu"i< limit Jiflit n lift tuc'i ot/irr, Ac.

For the be iu'\, which is IK re, i« c.'.srure ai.il «eusible. For the sake of the Platonic reader, I shall pve the

leadus to the rem nisi i-nre ol I i inly itself. . here Hlludc'-, together with the Scholia of llcrmeas on

Hut W'.IMI I.e .say," He utrc ti.'m p» n.ititJ t,< tie it. The pi«s:igc then, i» as follows :

irlfnJiit I'luiitv ," be meai s hi auU its< II eorn-eatin™, " Hut with res[crt lo other suu|«, such as follow

without any IOIMUIC ol its routrarv. And Ilir A- n<\i divinity in the In st manner, and become similar to its

r.'if.ir. m roii|uiu ti-iii wnii which »e then revnUeii, intute, raise the he id c I the charioteer into the super.

consistnf dmne M ul-, whcli on ac count of tb< ir rcle>-tial plare; where he is born aloni; with the

united sub-iMiiiM, are c illrd a ilr-ir. H-it he now circiiinleienrc: but is disturbed by the Cour'C of the

druoimna'es a rlmu, thai which hebrloie r \'h d thr h. ise«. and M-»rci-ly obtaini the vi»i'uii ('f perfect rrih-

eallctl by him hi^py.' For in reality, he who »>nveys another depress, thr he»d of the charioteer! *nd

those lorros it haip'y and bhvrd. tbrouch the violence of the horvs, they , artl»MC

Ajain, when he ' »»y», •• Ht iiJted following *ir* indeed, and »re ptrlljr destitute of »i»ion. And a~MO,

460 AMUTIONAI, NOTHS,

other toula follow, til of them affecting the vision of ire laid to be carntd round by the circulation of the this superior p. ace; but from being unable to accom- Heaven; but our souls, to be turned rouml in conphsh this design, they we carried round in amerced junction [<m/i»»/xov»«<u][wilh those that are divine]. condition, trampling on, and attacking each oilier. Hut by the head of llie charioteer, we inn>t umler-

through a cuntcnlion of precedency in their course, stand, the highest and most intellectual part, of the soul, Hence tlie tumuli, contest, and perspiration are exwhith tmically possesses all the intilkctuui ixiwer tremr. And i.cre mde< (I, nuny become lame through of it. Smre tin it tore, the suit! u tnuliipotent, and t!>c the fault ol the ch.irioiters, m.iny break many ol tluir oil.er 51 '\»er» of ii .iltowisli lo eiicr-iie, herre soul; »in.-., .111,1 .ill of i'. i in nnolyed in mighty l.ihi.ur, ol ih< lust rank, are vi ry properly »aid to In: Jutiii I**! deprrt delimit «.( the perception of tciluy ; I. ut alter by the |.,,rs, -. Hut sonU ol tht: middle rank, which Iheir dtp»rturr they use a do vast ic nutriment ; through have hot perfectly disciplined tin ir other power*, urn which there i» it ^i«at endeavor lu behold when Me not nu rely n.nd to be dislurhi d, but to he futctii by the flam ofTrittk is situated. 1'or Iroiu a mt-adow ol this lior>.e>. ; and hence, at one lime, tin ••• cinrgi/.e ariordtmd, that winch i» best in llie soul n leu <••> ron\eui> nl in,; to ihi ir Mini mil, and at anotht I '** fit in, accord in; riutrinn-nt ; ami in in tin-, the naluie of the win,; is lo tin ir niori Mihoidm .it p.iri. And »oul<< ol (he, thiul

which are somt tunes nblc to fullow divimtv, and jdier » ho i-. at lei-uie1 will) Imn-rll, and fur c oiitem-

•ome times abaiiJoaa divine nature. Hence, he rnaniplat ion, hut who imparts t;ood alone to tin: othi-r livt»

feats them by the indefinite word uihm, as pos«e!Miig (<f himself, and to t very tiling in his vicmitv. lint lei

much depravity and wandering. lie aUo dmdes the pohlit al character be the image of <ouU of llie mid-

theie triply, into first, middle, and l.iM. 1'or he had die rank ; at one time hem^eMtniKd to< ontemplation,

likewise, n'TH » triadic division lo the lutnn^ ol a and at um.lhi r j_-.ini, hi m^ converted to, unduir.mj;-

tint «nmc utp will,. n thr llcivrn, otlur-, in llir MI),. i|,, |ill(,| r.ink, Inan.il.iruui to tinvnl;; ir .uid imp.n-

uttHattt tunturl. 1'noi to this likewise, he made a divilew; i,ui others vn r t« r»«, have seen a lew, but have lion into Jupiter and Vista, and the tin leaders : and iu,t <e< u many tlun.;-, ; and others, have equally «.een again into Jupiter, Gods, and d.Tinons: or a;;am, into some things, and have not seen others. This therefore, Jupiter, and those that always follow him, vvhen they most be a1 ten, led to ; for it «ill cuiiiiibute to our knoware willing anil at;le.' l-'or universally, evtry thing led^e of the lives thbt are in a fdlowin^ order. Hence which has once proceede,! from tl,e first principle, the souls that are the last of tho^e that toll, >w the Gods, Ought to be triad;:. For l.iin^ |"Tle<t it will have a as they niturallv abjure alter the snperii listial place, first, middle, and la-t, lunf., rin ihly t,. what the ft'h.ilare convolved toL't -tin r «ilh the (!od>, but through dean] Oracle say^, " 7V trud mtasuriiif! ult things." their want of power lo survey it, they lend downwaid. Thus there!., re, respecting onr 'oul>, !,«• 'ays thai s,,nie And at l.,sl. « Hi and d-ire I, ivethem: lor will bcf;m» of thtni ra^e the hea,l ol the rharmteer, i. e. the ll.eln-i, and endi th- 'I i>l. As therefore, here on the tuinmit ol our intelln I, to il.e SIMM r-celeilial pl.i<r; eirlli.ihvol.; ir and im|M»Monedm.in, nalurully. indeed but that other*, -.nnn lime* r.tise the he.nl, and v,,niru-pirealter ^"i,d, but i» un.ible t» di»tin^nish ami ihsbut are borne downward lo generation. It i,niii aK.) aller the -.unr in.iniu r.

b« aciurately observed, bow hr indicates the diireieme You m.iy likewise asv,imc oilier rxumples of the

between «,ur »i.ul» and those that are divine. l',,r in three oid, rs ol ' snnN. (Jl ll.e littt older indeed, the

|<eakin:> ol our highest fell, iiy, and .n-iimiii^ the temprrate man ; but of the second, llie continent man,

loul wl.i, h it in,, -I f M elleclly .is.iniil.tli d to divinity, win ie, ll,i,n/'i theie |. * «, ,lili,,n between ihr Miboidi-'

nl by tl.e h, r-rv lo r.n-cllx l.< id ol Ihc ihaiioirrr »,ime time, tviison endeavour* lo iirt»rrvc rU authority,

tu the pla,e beyond the lle.mn; to p< rci ne M me- And ol the laM order, you may ussumc the incontinent,

thing of real beings; and thus to stand on the hack of or the intemjierate man as an example. And again,

the Heaven, as in a watch-tower,1 Mirve_ .ng diflerent you may take, as an example of tne first order, the

objtctj at different time*. And divine souls indeed, worthy man, who neither accuses himself, nor another.

' And these, as they are sometimes willing ai,t| able to follow Jupiter, and sometimes not, make with Jupiter,