Commentary on the Timaeus of Plato

140 PROCLUS ON ‘THE {Rook ". sustaining all things in the one Demiurgus, and arranging wholes together with her father. Hence through the first of these, they denominate her philosophic, bat through the second philopolemic, For she, who according to the (τ of the one, connectedly contains all the paternal wisdom, is a pAilosopher, And she, who invariably rules over all contrariety, may be properly called a lover of war. Hence Orpheus speaking of her birth says, that Jupiter generated her from With armour shining like a brazen flower, Since, however, it was necessary that she should proceed into second and third orders, she appears in the order to which Proserpine belongs, according to the undefiled heptad; but she generates every virtue from herself, ἀπ clevating powers; and illuminates secondary natures with intellect, and an undetiled life. Hence she is called Core Tritogencs. She likewise appears among the liberated Gods, umting the lunar order with intellectual and demuurgic light, causing the productions of those divinities to be undefiled, and demonstrating the one unity of them to be unmingled with their depending powers. She also appears in the heavens and the sublanary region; and according to the united gift of herself nnparts the cause both of the philosophic and the philopolemte power. For her inflexibility is intellectual, and her separate wisdom is pare and unmingled with secondary natures ; and the one characteristic peculiarity of Minerval providence, extends as far as to the last orders. Por since wherever there are partial souls that resemble her divinity, they exert an admirable prudence, and exlibit an unconquerable strength, what ought we to say of her attendant choirs "of damons, or divine, mundane, liberated, and ruling orders? For all these receive as from a fountain the twofold peculiarity of this Goddess. Hence also, the divine poct (Homer) indicating both these powers of Minerva, in conjunction

with fabulous devices says, ‘The radiant veil her sacred fingers wove Floats in nich waves, and spreads the court of Jove. Her father’s warlike robe her limbs invest. * ‘ - ' For χορευτῶν in this place, it is necessary to τόδ χορὼν των. * Thad. vit. 1 | : ἃ Book 1.) TIMAUS OF PLATO. Lal Tn which verses by the veil which she wove, and to which she gave subsistence by her intellections, her intellectual wisdom is signified. But by the warlike robe of Jupiter, we must understand her demiurgic providence, which immutably takes care of mundane natures, and prepares more divine beings always to have dominion in the world. Hence, also, Ε think Homer represents her as an associate in battle with the Greeks against the Barbarians; just as Plato here relates that she was an associate with the Greeks against the inhabitants of the Atlantic island; in order that every where more intellectual and divine natures may “rule over such as are more irrational and vile. For Mars, also, is a friend to warand contrarieties, but with a separation and division more adapted to the things themseives, Minerva, however, connects contrariety, and illuminates the subjects of her government with union, Hence, likewise, she is said to be

plilopolemic, For, Strife, fighting, war, she always loves. And she is a friend to war, indeed, because she is allotted the summit of separation; but she is a lover of contrarieties, because these are in a certain respect congregated through this goddess, in consequence of better natures having dominion. On this account, likewise, the ancients co-arranged Victory with Minerva. If, therefore, these things are nghtly asserted, she is philosophic indeed, as being demiurgic intelligence, and as separate and immaterial wisdom. Hence, alsoy she is called Metis by the Gods. But) she is philopolemic, as connecting the contrarietics in wholes, and as an untamed and inflexible deity, On this account, likewise, she preserves Bacchus undetiled, but vanquishes the giants in conjunction with her father. She too alone shakes the το σία, without waiting for the mandate of Jupiter. She also hurls the javelin ;— Shook by her arm, the massy javelin bends ; Hluge, ponderous, strong! that when her fury burns, Whole ranke of heroes tames and overturns. " Again, she is Phosphoros, as every way extending intellectual light; the Saviour, as establishing every partial intellect in the total intellections of her father ; Ergane, or the artificer, as presiding over demiurgic works. Hence the theologist Orpheus says, that the father produced her,

That she the queen might be of mighty works. But she is Calliergos, or the beautiful fabricator, as connecting by beauty all the works of the father; a /reim, as exerting an undefiled and unmingled purity, und diviochos, or wgis-beaving, as moving the whole of fate, and betne the leader of its productions. We should, also, discuss the remaining appellations of the Goddess, if, what we have already said might not appear to be prolin through my sympathy with the discussion, Again, therefore, recurring to the thing proposed we must say, that Plato calls both these divinities, Love and) Minerva, philosuphers, not for the same reason; but he thus denominates the former, as being the middle of wholes, and as leading to intelligible wisdom ; and the latter as the summit of wholes, and as the union of demiurgic wisdom, Por the Demiurgus is “ Metis the first generator and much-pleasing Love.” And as Metis, indeed, he brings forth Minerva; but as Love, he generates the amatory series. “ The ancient Athenians, therefore, using these laws, and being formed by good institutions in a still greater degree than I have mentioned, inhabited this region ; surpassing all men in every virtue, as it becomes those to do, who are the progeny and pupils of the Gods.”

We learn from history that the affiirs of the Athenians are more ancient than those of the Saitans; that the establishment of their city is prior; and that their laws are more proximate to Minerva. But in the mundane paradigms, also, wholes are prior to parts 5 and there is an order in them which is more divine, a power which is greater, and a form of virtue which is truly Minerval. Por the genus of virtue is adapted to this greatest divinity, as being virtue herself, For abiding in the Demiurgus, she is wisdom and immutable intelligence, and in’ the ruling (or supermundane] Gods, she unfolds the power of virtue. By virtue’s worthy uame she’s called, says Orpheus. It is evident, however, that things which are more divine in the universe, may be called the progeny and pupils of the Gods, For they derive Fl IN IIE ti Hn nook 1] TIM.EUS OF PLATO. 143 their subsistence and are perfected, or rather they are always perfect, through the fabrication of the Gods, and the undefiled production of Minerva. Every thing, therefore, which is suspended and originates from the Gods, and is converted to them, exhibits transcendent virtue. But this, also, is in wholes ; since it must be admitted that there is divine virtue in the universe. And it is likewise in human lives, according to a similitude to wholes. Henee what is now said is applied to the Athenians, But making the lite of the Athenians to be one and continued, it conjoins Solon to the ancient inhabitants of Athens. Vor it says, they “inhabited this region.” For the paradigm of them is one, and in continuity with itself; since the whole of the Minerval series being one, extends as far as to the last of things, and originates supernally from the supermundane orders.

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

. fighting under Minerva, they vanquish all subordinate beings. After this * For pepuas here, it is necessary to read μεγίστας. 144 PROCLUS ON THE [RooK 1. manner, therefore, we must explain what is said. Porphyry, however, by great and admirable deeds, understands such as are accomplished by souls against matter, and material modes. But he calls demons material modes. For, according to him, there are two species of dwmons, of which the one consists of suuls, but the other of modes: and these are material powers, which are noxious to the soul. For these dogmas, however, he is corrected by the interpreter that came after him.' “ Por these writings relate, what a mighty power your city once tamed, which rushing from the Atlantic sea, spread itself with hostile fury overall Europe and Asia.” Plato in what is here said, neither omits any thing of encomiastic «augment, if the war of the Athenians against the Atlanties is considered as a mere history 5 nor fails in theological accuracy in Conjunction with caution, ifany one is) willing to pass from partial natures to wholes, and to proceed from images to paradigms. As itis usual, therefore, in Panathenaic orations to celebrate most amply the Persian expedition, and the victories of the Athemians both by land and sea, with which more recent orators fill their orations 3 Plato in praising the Athenians, neither delivers the Persian invasion nor any other similar deed, but introducing the Atlantic war against the parts inhabited by us, and which rushed from.

the ex<ternal sea with a force capable of entirely destroying these parts, he informs us | thatthe Athenians were victorious, and that they subdued this mighty power. Since, however, the Persian expedition came from the east against the Grecks, and particularly against the Athenians, Plato introduces the Atlantic war from the west, inorder that you may survey the city of the Athenians as from a centre, castgating a Barbaric multitade pouring against ton each side in’ a disorderly manner. “To which may be added, that in the institutes delivered by the ancestors of the Athenians, and also in the mysteries, the Gigantic war is celebrated, and the victory of Minerva over the Giants, because in conjunction with ber father she vanquished these and the Titans, Plato, however, does not think it safe immnediately to introduce war against the Gods; for this is the very thing which he Hlamesintheancient poets; and itwould beabsurd that Critias or’Timwus, who were

auditors of what Socrates said against the poets on the preceding day, should ἐν ον By the divine Jamblichus. ERE φπδν FNRI S PO ES ih again ascribe wars and seditions to the Gods. But through the analogy of human to divine concerns, he delivers this Atlantic war prior to the fabrication of the world, assuming the Athenians instead of Minerva and the Olympian Gods, and the Atlanties instead of the Titans and Giants. For it is possible to survey the same things in images as in wholes, And that I] may remind you of the analogy, through thename of the Athenians, he refers his readers to the Olympian co-ordination which fought under the command of Minerva; but through that of the Atlantics, to the Titanic Gods. For the mighty Atlas was one of the Titans. Theologists also after the laceration of Bacchus, which manifests the divisible progression into the universe under Jupiter from the impartible fabrication, say that the other Titans had different allotments, but that-Atlas was established in the weslera parts, sustaining the heavens. By strong necessity the wide-spread heay'n In carth’s extremes, by Atlas was sustain’d, Farther still, the victories of Minerva are eclebrated by the Athenians, and there is a festival sacred to the Goddess, in consequence of her having vanquished Neptune, and from the genesiurgic being subdued by the intellectual order, and those that inhabit this region betaking themselves to a life according to intellect, after the procurement of necessaries.

Tor Neptune presules over generation ; but Minerva is the inspective guardian of an intellectual life. The things proposed therefore will contribute in the greatest degree to these analogies. For the Athenians bearing the name of the Goddess, are analogous to her; and the Atlantics through inhabiting an island, and through being called the progeny of Neptune, preserve an analogy to this God ; so that it is evident from these things that tle Atlantic war indicates the middle fabrication, according to which the second father (Neptune) being tilled by Minerva, and the other invisible causes, governs diviner natures ina more powerful manner, and subjects all such things as have a mulliplied, divisible, and more material hypostasis, to intellectual natures. For the Gods themselves, indeed, are eternally united; but the beings which are goyerned by them, are filled with this kind of division. After this manner, therefore, these things must be separately understood, |

In order however that we may pre-assume certain definite forms' of the proposed analysis, it must be admitted, that the habitations within the pillars of Her- * For rovrovs here, it is necessary to read rvrovs. Tim. Plat. Vou. I. T 146 PROCLUS ON THE faced. cules, are analogous to the whole of the more excellent, but those external to them, to the whole of the inferior co-ordination, and that of this, there is one continued, and variously proceeding lite. Whether, therefore, beginning from the Gods, you speak of the Olympian and Titanic divinities 5 or beginning from intellect, of permanency and motion, or sameness and difference; or from souls, you speak of the rational and irrational; or from bodies, of heaven and generation ; or in whatever other way you may divide essences, according to all divisions, all the genus of those within the pillars of Hercules will be analogous to the better, but of those without to the less excellent: co-ordination of things. © For the true sea of dissimilitude, and the whole of a material life which proceeds into interval and multitude from the one, are there. Hence, whether you are willing Orphically to arrange the Olympian and ‘Titanic genera in opposition to each other, and τὸ celebrate the former as subduing the latter; or Pythagorically, to perceive the two co-ordinations proceeding from on high, as far as to the last of things, and the better adorning the subordinate rank; or Platonically, to survey much of infinity and much of bound in the universe, as we learn im the Philebus, and the whole of infinity in conjunction with the measures of bound, producing generation, which extends through all mundane natures,—from all these, you may assume one thing, that the whole composition of the world is co-harmonized from this contraricty. And if the illustrious Heraclitus looking to this said, that war ts the Sather of allthings, he did not speak absurdly.

Porphyry, therefore, here refers the theory to demons and souls, and makes mention of the fabulous Titanic war, adducing some things to what 1s proposed to be considered, with probability, but others, without it. Phe divine Iamblichus however, against those who adopt a more partial assignation of the cause of the analysis, is of Opinion after a certain wonderful manner, that what is said is only to be understood according to the apparent meaning, though in’ the preface he himself delivers to us auxiliaries for the solution of such-like narrations. May that divine man however, who has instructed us in many other particulars, and also in these, be propitious to us. Betaking ourselves, therefore, to the interpretation of the words of Plato, we think it fit to remind ourselves, of the beforementioned forms of analysis; and that we must arrange the Atlantics according to all the total natures of the inferior co-ordination. For in these, also, some things are wholes, but others parts. But we must arrange their ansoleny “mpustice, according to progression, a division through diminution, and a proximity to matter, Por matter is truly infinity and baseness. Hence through nearness to, and being in a certain respect in it, they are said to have acted injuriously from iusolence. For the paradigm of them is manifested by the theologist, through these names, when he says of them, “that their mind is replete with evil counsels, and their heart is insolent.” And we must arrange the rushing from external parts according to a defection and separation remote from.

the Gods, and things of a diviner nature in the universe. For the external does not indicate comprehension of powers, but an hypostasis departing from every thing stable, immaterial, pure, and united. But the Atlantic sea must be arranged according to matter itself, whether you call it the abyss, or the sea of dissimilitude, or in whatever other way you may be willing to denominate it. For matter receives the appellations of the inferior co-ordination, being called infinity and darkness, irrationality and immoderation, the principle of diversity and the duad; just as from. the Atlantic sea, the Atlantic island is denominated. For thus receiving the analogies in order, we shall understand that the whole of the inferior co-ordination, and the more total and partial genera in it, are characterised by progression and division, and a conversion to matter, and that thus it proceeds through all things, presenting itself to the view appropriately in each, and appearing analogously in each nature, viz. the divine and intellectual, the psychical and corporeal. Being however such, itis adorned and arranged by the better order, which you may properly say is Minerval, as being undefiled, and subduing through its power things of a subordinate nature. But the inferior co-ordination becoming adorned, ceases from its abundant division and infinity; the genus of the Titans being connected by the Olympian Gods; but difference being united by sameness, motion by permanency, irrational by rational souls, generation by the heavens, and in a similar manner in all things.

It must not however be supposed from this, that two-fold divided principles of things are to be admitted. For we say that these two co-ordinations are of a kindred nature. But the one precedes all contrariety, as the Pythagoreans also say. Since, however, after the one cause of all, a duad of principles is unfolded into light, and in these.the monad is more cxcellent than the duad, or, if you wish to speak Orphically, ather than chaos, the divisions are accomplished after this manner in the Gods prior to the world, and also in the mundane Gods, as far as to the extremity of things. For among the supermundane Gods the demiurgic and connective orders are under the monad, lmut the vivific and the generative orders are under the duad. But among the mundane Gods the Olympian genus is under the monad, but the Titanic under the duad. And sameness, permanency, reason and form, are under the more

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

“ Porat that time the Atlantic sea was navigable, and had an island before that mouth which is called by you the Pillars of Hercules. But this island was greater than both Libya and Asia together, and afforded an casy passage to other neighbouring islands 5 as it was likewise casy to pass from those islands to all the opposite continent which surrounded that true sea.” That such and so great an island once existed, is evident from what is said by certain historians respecting what pertains to the external sea, For according to them, there were seven islands in that sea, in their times, sacred to Proserpine, and also three others of an Immense extent, one of which was sacred to Pluto, another to Ammon, and the middle (or second] of these to Neptune, the magnitude of which was a thousand stadia, They also add, that the inhabitants of it preserved the remembrance from their ancestors, of the Atlantic island which existed there, and was truly prodigiously great; which for many periods had dominion over all the islands in the Atlantic sea, and was itself likewise sacred to Neptune. These things, therefore, Marcellus writes in his Ethiopic Llistory. It however this be the ease, and such an island once existed, it Is possible to receive what is said about itas abistory, and also as an image ofa certain mature among

nook 1.] TIM.EUS OF PLATO. 149 wholes. Unfolding likewise the similitude of this, we may gradually accustom those who survey things of this kind, to the whole theory of mundane natures. Por it is possible to behold the same analogies ina more partial, and in a more comprehensive way. Butitis necessary that doctrine proceeding from universals to the subtle elaboration of particulars, should thus give respite to theory. You must not therefore wonder, if before we assumed this analogy more generally, but now aiter another manner, and that we explore the same thing with an accuracy adapted to the things themselves, For since, as we have. said, there is a two-fold co-ordination in: the universe, which originates from the Gods, and is terminated in matter and material form; and since each possesses things more total, and things more partial, [for this we have before said]; but other things are the middles of both these co-ordinations ; for the divine genera are comprehensive of all things, and the last elements are the vilest of all things; and the intellectual and psychical genera subsist between these ;—this being the case, we think fit in’ the lirst place to divide in a three-fold) manner the inferior co-ordination, and to assuine in it some things as most total genera, others as middle, and others as last genera. And to some things, we shall arrange the Atlantics as analogous, to others the other islands, and to others all the opposite continent.

But we shall consider the deep, and the Atlantic sea, as analogous to matter. For all the inferior co-ordination is material, and proceeds into multitude and division. But it also has, with respect. to itself, transcendency and deticiency. Hence Plato says that the Atlantics spread themselves externally, as being more remote from the one and nearer to matter; but that they inbabited an island larger than both Libya and Asia, as proceeding into bulk and interval. For all things that are more remote from the one, are diminished according to power, but transcend according to quantity; just as such as are nearer to (he one, are contracted * in quantity, but possess an admirable power. Here, therefore, magnitude is significant of diminution, and of progression and extension to every thing. But the sea Was then navigable, since more total natures proceed as far as_ to the last of things, and adorn matter, but having arrived at the end of the order, they stop, and that which remains beyond it is infinite, For that which in no respect has a subsistence is successive to the boundaries of being. But the addition of those, has an indication that total causes proceed without impediment through matter, and adorn it, but that we do not always subdue it, but are merged in an infinite

> For σννέσταμενα here, it is necessary to read σνυνεσταλμενα. 150 PROCLUS ΟΝ THE {Wook 1, and indefinite nature. Since however the progression of things is continued, and no vacuum! any where intervenes, but a well-ordered dininution is surveved from more total to middJe natures, which comprehend and are comprehended 5 ane from middles to the last and vilestnatares;s—on this account he says, there wii a passage from the Atlantic island to the other islands, and from these τὸ the opposite continent. And that the Atlantic was one, but the other islands many, and the continent was the greatest. Por the monad is adapted to the first genun in every thing 5 but number and multitude to the second, Por multitude subsists tovether with the duad, And magnitade is adapted to the third genus, on account of the progression of inagnitude to the Gad. Since, however, the extremities of the worse co-ordivation are inmost material, he manifests through the term opposite, that they are at the greatest possible distance from more excellent matures, And he does not alone use the term eafernal, as he does of the Athanties, and which evinces that they belong to the other part, but he also adds the word opposite, that he may indicate the most extreme diminution, But he signifies by the words about that true sea, the hy postasis of them about matter, and the last of mundane natures. For the true sea is analogous to that Which is truly fidse, and truly matter, which in the Politicus he calls the sea of πε τὰν = Moreover, because it’ is necessary that:

these two-fold co-ordinations should be separated from each other without confasion, and guarded by demiurgic boundaries, on this account he says, that the Pillars of Hercules separated the internal from the external habitable part. For he denomimates flourishing demiurgic production, and the divine separation of genera in the wniverse, the latter of which always remains stably and strenuously the same, the Pillars ef Hercules. Vis Uereules theretore is Jovian ; but the one prior to thix, and who is divine, is allotted) the guardian order of the generative series. Hence from both the demiurgic division, which

cuards these two separate parts of the universe, mast be assumed. “ Por the waters which are beheld within the mouth we have just now mentioned, have the form of a port with a narrow entrance ; but the mouth itself is a true sea. And the Jand which surrounds it may be in every respect truly denominated the continent.” The waters within the mouth indicate the genera of the better co-ordination, ' For μενον i this place, the sense requires we should read μενον. οτος TNS ANT να as being converted to themselves, and rejoicing ina stable and) uniting power, For the mouth symbolically manttests the cause which defines and separates the two portions of mundane natures, But the port with a narrow entrance, signifies the convolved, sclGeouverging, arranged, and ΜΔ ΤΟΥ ΑΙ hyparais of these mundane portions. Por through ¢he narrow entrance {ΠΝ signified that interval and extension proceed froma the worse co-ordination. But through the port an hyparxis is indicated, exempt from the confused and disorderly motion of material natures. For such are ports affording a protection from the tamults in the sea. If, however, some one should say, that an elevation to the more intellectual and divine natures in the universe becomes a port to souls, he will not be far from the truth.

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

159 PROCLUS ON THE [Roon 4, hut Ptolemy also says that the Lunar mountains are immensely high, and Aristotle informs us that Caucasus is illuminated by the sular rays during the third part of the night after the setting, and also forthe third part before the rising, of the sun. And he who looks to the whole magnitude of the earth, bounded by its elevated parts, will infer that it ix truly immense, according to the assertion of Plato. So that we are not now in want of certain mathematical methods to the development of what is said about the earth, nor do we attempt to recur to them. For these methods measure the carth according to the surface which ts ithabited by us ; but Plato says that we dwellin a cavity, and that the whole earth is elevated, which also the sacred rumor of the Eguplians asserts, Aud thus much concerning what is related of the magnitude of the Athintic istund, in order to show that it is not proper to disbelieve what is said by Plato, though it should be received as a mere history. But with respect to the power of this island, that there were ten kines in it who begat five male twins, and thatit ruled over the other islands, certain parts of the continent, and some parts within” the Pillars of Herceules,—all these particalars are clearly related in the Critias.

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

BooK 1.] TIMUsS OF PLATO. 153 of the worse co-ordination. Nor is this at all wonderful ; since certain demons are in subjection to certain heroes, and partial souls which belong to the inteliigible portion of things are frequently slaves to fate. Such also is the Titanic order with the Gods to which Atlas belongs. And the first of these ten kings was called Atlas, and as it is said in the Atlanticus gave the name to the island. The summits, therefore, of the second co-ordination, are adorned indeed by the Olympian Gods, of whom Minerva is the leader; but they subdue the whole of the essence which is subordinate to the Gods, but terminates in the worse co-ordination; such as the essence of irrational souls, of material masses, and of matter itself. Plato also appears to have called the power of the Atlantics great and admirable, because Thaumas and Bias are said by ancient theologists to have belonged to this order. Perhaps too, he so denominated it, because the whole of the second co-ordination is the progeny of infinity, which we say is the first [power'], just as the better co-ordination is the offspring of bound. On this account he celebrates the power of the Atlantics, just as he does the virtue of the Athenians, which belongs to * bound : for it is the measure of those that possess it, After this manner therefore, I think we may be able to make the analysis according to the Pythagorean principles.

The words of Plato likewise, have a great augment, in order to exhibit the work of the victors in a greater and more splendid point of view. For he says δύναμιν τε, through the union of the particle re augmenting δύναμιν power. And he also adds, great, and admirable. But each of these is different from the other. For power may be great though it is nothing else, but it is said to be admirable from othér things. And by how much the more admirable that is which is vanquished, by so much’ greater is the victor demonstrated to be. Besides this also, indicating through divisions the multitude subdued by this power, he evinces that it is multitudinous and transcendent. ** But then all this power being collected into one, endeavoured to enslave our region and yours, and likewise every place situated within the mouth of the Atlantic sca.” * Avray is omitted in the original.’ * Instead of προ τον πέρατος in this place, it is necessary to read wpos του weparos. ? For ro rovrp here, read τοσσυτῳ. Tim. Plat. in '(.) an 6 U 154 PROCLUS ON ΤῊΝ {noox 1, Plato docs not say that there was once sedition among divine natures, or that subordinate subducd more excellent beings. But let these things indeed be true in homan affairs : the present narration however, Indicates, that the most total of the genera in the second co-ordination of things in the universe procced through all things.

For there are both in the heavens and every where, a separating and uniting power, and nothing is destitute of these. In more excellent natures however, these powers do not subsist with division, nor multitudinously, but collected into one, and with one impulse; but this is, umitedly, and according to one and a continued life, For as in the worse co-ordination the one is multiplied, thus also in the better, multitude is united. Llence multitude is every where, and is vanquished through union, Of these things the Atlantics wishing to subdue every place within the mouth of the Atlantic sea, all their powers being collected into one, but at the same time being vanguished by the Athenians, are an Image, Por multitude and) separation, though they may be surveyed in the better co-ordination, yet they will be seen to subsist’ there unitedly; multitude not being there victorious, but sameness, and in short, the better genera.

“Then it was, O Solon, that the power of your city was conspicuous to all men for its virtue and strength.” Plato opposes to the power of the Atlantics, the power of the Athenians ; preferring this appellation, as heing adapted to the middle fabrication. And he celebrates the more excellent power for its virtue and strength 3 in order that through virtue, he may indicate its alliance τὸ the philosophic nature of Minerva; (for another theology, ‘and not the Orphic only, calls her virtue,) but through strength its alliance to her plulopolemic nature. But he ealls the power conspicuous, because it is mundane, and contributes to the fabrication of sensibles: and to the Atlanties indeed, he alone attributes power, and this continually, beeause they are arranged under infinity, But he says that the Athenians vanquished this power, through virtue, Por as they belong to the co-ordination of bound; they are characterized by virtue, which measures the passions, and uses powers in a becoming manner. * i.e, The Chaldean theology. TAR ες“ “νυ RS nooK τι] TIMEUS OF PLATO. 155 “For as its armies surpassed all others, both ia magnanimity and military arts, so with respect to its contests, whether it) was assisted by the rest of the Grecks, over whom it sometimes presided in wathke affairs, or whether it was deserted by them through the incursions of the cnemics, and thus was in extreme danger, yet still” it remained triumphant. In the mean time, those who were not yet enslaved, it liberated from danger; and procured the most ample liberty for all those of us who dwell within the Pillars of ITlercules.”

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

* For xpwrwy here, it scems necessary to read Sevrepwr, 156 PROCLUS ON THE {(pooxt. concerning the whole meaning of the words before us. Let us however, concisely discuss each particular, The words therefore, surpassed all others, manifest the total comprehension of the first genera of the more divine part. But the words im magnantnity, and military arts, have the same meaning as Minervatlly. Por through mag nanimily, they imitate the philosophic characteristic of the Goddess, but through warlike arts, her philopolemic characteristic. And the words, whether it was assisted by the rest of the Greeks, over whom it sometimes presided tn warlike affairs, or whether it was deserted by them through the incursions of the enemies, signify that first and total causes, produce some things in conjunction with second and middle causes, but others by themselves, beyond the production of these, and being alone in their energy. For the genus of the Gods, and that which is posterior to the Gods, do not produce equally, but the eflective power of the Gods proceeds to a greater extent; since every where more divine causes energize prior to, together with, and posterior to their effects. Credibility therefore of this may be multifariously produced. But the extreme danger manifests the last production of the: first genera. And the ¢rophics signify that the second co-ordination is perfected under the first, being adorned by it; that it is in a certain respect converted by the power of it;

and that there are in the last of things invariably permanent indications of the conversion of less excellent natures, proceeding from the first of things. For whatever is arranged in the worse co-ordination, and invested with form, material causes receding, affords a suflicient indication of the inspective care' of the better order, which is especially the peculiarity of trophies. But the most ample liberty, is an indication of the divine and iiberated order, proceeding from on high to all things; which liberty the Athenians imparted to the Greeks, by vanquishing the Atlantics; or rather the Olympic, by subduing the ‘Titanic genera, For thus the demiurgic will is accomplished, and the worse is vanquished by the better co-ordination; in partial natures indeed the Atlantics by the Athenians, but in wholes, the Titans by the Olympian Gods,“ Though they are robust, and oppose the better order, through pernicious pride, and insolent improhity,” says the theologist; whom Plato emulating, asserts that the Atlantics insolently proceeded against the Athenians.

“ But in succeeding times prodigious earthquakes and deluges taking * For extorparcas here, it is necessary to read exoraoias. πο ses er στον place, and bringing with them desolation, in the space of one dreadful day and night, all that warhke race of Athenians was at once merged under the earth ; and the Atlantic island itself, being absorbed in the sea, entirely disappeared. And hence that sea is at present innavigable, from the impeding mud which the subsiding island produced.” * That what is here said has a physical deduction, is evident to those who are not entirely ignorent of the physical theory. For it is not wonderful that there should have been an earthquake so great, as to have destroyed sucha large island ; since an earthquake that happened a little before our time, shook both Egypt and Bithynia, and it is not at all paradoxical, that a deluge should follow an earthquake, For this usually happens in great earthquakes, as Aristotle relates, who at the same time adds the cause. For where a deluge takes place together with earthquakes, the waves are the vause of this passion. For when the spirit which produces the earthquake, does not yet flow towards the earth, and is not able to drive backward the sea which is impelled by a certain contrary spirit, urging it in acontrary direction, through the wind which propels it, but nevertheless stops the sea by hindering its progression, it is the eause of much sea which js impelled by the spirit contrary to this, becoming collected together.

Then however, the sea thus collected flowing most abundantly, the spirit impelling it ina contrary direction, enters under the earth and produces an earthquake. But the sea deluges the place, For after this manner also about Achaia, there was an earthquake accompanied with an ingress of the waves of the sea, which deluged the maritime cities, Bouras and Helice ;; so that neither will any physiologist reject this narration, who considers the affair rightly. Moreover, that the same place may become pervious and impervious, continent and sea, is among the things admitted by physiologists, according to Aristotle, and which history demonstrates. Aristotle also relates, {in his Meteors,] that there was mud in the external sea, after the mouth of it, and that the place there was marshy ; so that if ro πηλοῦ xapra Bpayeng signifies marshy, it is not wonderful. For even now rocks concealed under the sea, and having water on their surface, are called breakers. Why therefore should any one con tending for the truth of these things be disturbed?

That these particulars however, have reference to the admirable and orderly distribution of the universe, we shall be convinced by recollecting what is said by " The text of Plato in this place is in the Commentaries of Proclus very erroneous, as the Jearned reader will immediately perceive by comparing it with any of the editions of the Timzus. 158 PROCLUS ON THE leven. Orpheus about the hurling into Tartarus, near the end of the fabrication of things,— For he delivering the demiurgic opposition between the Olympian and. ‘Titanic Gods," terminates the whole ordorly distribution in the extremities of the universe, and imparts to these also the undefiled providence of the Gods, — Plato, therefore, knowing this, and delivering to us wholes in images, extends and leads into the invisible, these twofold genera, and through this disappearing, imitates the Orphic precipitation into Tartaras, Por in order that the last of things may be adorned, and participate of divine providence, it is requisite that both the superior and inferior co-ordination, should extend their production from on high as far as fo the mundane extremity. Each however, effects this in a manner adapted τὸ itself; the one being shaken, and entering under the earth, which is the same as proceeding stably and solidly ; but the other disappearing, whieh is the same as becoming material, disorderly, and formless 3 raider the earth, being a symbol of the firm and the stable; but ἐλ the sea, of that which is very mutable, disorderly and flowing.

Forin the last of things, permanency and generation are from the better 5 but corruption, mutation, and disorderly motion are from the worse co-ordination. Since however these things are adorned, both the invisible and visible fabrication receiving their completion, on this account Plato says, they happened in one dreadful day and night, aight indicating the invisible causes, but day the visible, and the dreadfulness, signifying opposing power, the inflexible, and that which proceeds through all things. But because all these are accomplished according to demiurgic powers, earthquakes and deluges took place, Which are adapted to the middle fabrication. Por if he wished to signity Jovian powers or energies, he would have said, thunders and lightnings happened. But since he delivers Neptunian demiurgic energies, he asstmilates them to earthquakes or delauges. Por it is usual to call this God earth-shaker, and the source of marine walter (κυανοχετὴν). And because time signifies a progression in order, and a well-arranged diminution, he says that all these events took place in succeeding time. Its not therefore proper to say, that he who destroys an argument, takes away also the subjects, as Homer says of the Phieaceans, and of the wall which the Greeks raised ; since the things which are now asserted are not fictitious, but true. Por many parts of the earth are deluged by the sea; and what he says happened is not at all impossible. Nor again, does he relate it'as a mere history ; but he mtroduces it for the purpose of indicating the providence which proceeds through all things,

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

“ And this, O Socrates, is the sum of what the elder Critias repeated from the narration of Solon. But when yesterday you were speaking about a polity and its citizens, I was surprised on recollecting the present history. For I pereeived how divinely from a certain fortune, and not wandering from the mark, you collected many things agreeing with the narration of Solon.” . That the war of the Atlantics and Athenians contributes to [the theory of] the whole fabrication of the world, and that the mundane contrariety is connected by the middle fabrication proceeding from on high, from the first to the last of things, the Minerval series adorning all things stably, and in a ruling and victorious manner, expanding indeed the natures which are detained in matter, but preserving those undetiled that are separated? from matter ;.and also, that the other fabrication imparts appropriately, * motion, division, and diflerence, to the things fabricated, and proceeds supernally to the end ;—all this has been sufficiently * For γονεμον here, it is necessary to read μονέμον, * For axeqos here, itis necessary to read ἀποροῖ. ἢ Instead of καὶ χωυρέσμενα read κεχωρισμένα. 4 For προσφωνων, read προσῴορωε. 100 PROCLUS ON: THE [Boox 1,

shown and recalled to the memory by us, in what we have before said. Since however, he by whom this narration is made, ts analogous to the God who connects this contrariety, he, in a certain respect imitates him. And through a recurrence to the fathers of the narration, through what was heard by Critias and Solon, he ascends to the Egyptians; conformably to what pre-exists in the paradigm, which is filled from first causes, and fills things posterior to itself, with demiurgic power, Farther still, since he brings with him an image of the second, which proceeds from another fabrication, hence he says, that he recollected the history through the discourse of Socrates. For the recollection itself, is nota transition from images to paradigms, but from universal conceptions to more partial actions. Hence, also it is adapted to the progression of the whole fabrication of things. For since all things are in intelligibles, every demiurgic cause distributes total productions according to its: proper order, Again, if you consider what is said after another manner, you will find that the Athenians are praised in an admirable manner, and that the polity of Socrates is fitly celebrated. For that it ts possible for this polity to exist, is demonstrated through the life of the (ancient) Athenians, and also that tt ts productive of the greatest good to those who belong to itt; which also Socrates thinks fit to demonstrate in his Republic.

But he is likewise of opinion that those who live according to the best form of a polity, should be shown to deserve the greatest admiration, — For those who are fashioned according to the first paradigm are truly admirable ; since of mundane natures also, the more divine which transcendently receive the whole form of their paradigms, are said to be, and are monadic; but material natures Which have the same form in many subjects, possess the last order. This therefore, which in’ the fabrication of things, belongs to the Gods, viz. to partake transcendentiy of their proper paradigm, the city of the Athenians also exhibits, by applying itself in the most excellent manner to the best measure of life,

Moreover, the circle of benefits, imitates the mundane ἡ circle. For the Egyptians are benetited by the Athenians, through warlike works; and the Athenians are benefited by the Exyptians through sacerdotal narrations. For the communication of an unwritten action, was a return of favour. But in addition to this, the doctrinal narration of the deeds of their ancestors, exhibits a multiplied retribution. The mention also of fortune and divinity, and the excitation of our reasoning powers, are worthy of the theory of Plato. For fortune and her ' For ro ἐγκωμιον here, it is necessary to read τὸν ἐγκοσμιίον. nooK 1] TIM-EUS OF PLATO. 161 gifts are not without a scope, or indefinite ; but sheis a power collective of many dispersed causes, adorning things that are without arrangement, and giving completion to what is allotted to each individual from the universe. Why then did Socrates collect many things which agree with the narration of Solon? I answer, an account of the cause which collects many dispersed causes, and on account of the one divinity ἡ who connects the common intellect of Socrates and Solon. For, being of a Minerval characteristic, they are excited as it were from one fountain, their tutelar Goddess, to similar conceptions.

“Yet Iwas unwilling to disclose these particulars immediately, as, from the great interval of time since I first received them, my remembrance of them was not sufficiently accurate for the purpose of repetition. ] consider it therefore necessary, that [ should first diligently revolve the whole in my mind.” These things may also be surveyed in the universe; viz. that the demiurgic cause of beings which are generated according to time, gives subsistence to his own progeny prior to that of partial natures." And that the hypostatic cause of things generated, first? intellectually perceiving himself, and seeing in himself the causes of his productions, thus gives also to other things a progression from himself; in order that he, being sufficient and perfect, may impart his own power to secondary natures. Conception therefore and resumption, and every thing of this kind, manifest the comprehension of demiurgic productive principles in one. “And on this account, I yesterday immediately complied with your demands; for I perceived that we should not want the ability of presenting a discourse accommodated to your wishes, which in things of this kind is of principal importance. In consequence of this, as Hermocrates has informed you, as soon as we departed from hence, by communicating these particulars with my friends here present, for the purpose

' For jay dewy in this place, read μιὰν Ocov. * The erroneousness of the punctuation here, perverts the meaning of Procius. For the original is, ravra καὶ ew τῷ wavre Oearcoy, πρὸ των μερικων. TO δημιουργικον αἰτιον τῶν γιγνομένων κατὰ yporoy νφιστησι τα eavrov γεννήματα. But the punctuation ought to be as follows: ravra καὶ ἐν ry παντι θεατεον. πρὸ τῶν μερικων, ro δημιονργικον αἰτιον, κ᾿ ἃ, ? Instead οἵ προ των io this place, it is necessary to read πρωτον. Tim. Plat, Vou. I. X 162 PROCLUS ON THE [moox 1, of refreshing my memory, and afterwards revolving them in my mind by night, I nearly acquired a complete recollection of" the affair.” Why did Critias nearly remember? For he promised to accomplish what was enjoined him. Because he did not accurately remember. But he first revolved the affair in his mind, conceiving that in mandates of this kind, such as that in which Socrates wished to sce his polity in motion, the greatest undertaking is to find an hypothesis from which it is possible to give what is adapted to the mandates. And this Critias accomplishes, by receiving from history the war of the Atlantics and Athenians, as a thing capable of exhibiting a life productive of the best polity. He also revolved this narration by might, in order that he might impart it to his associates without error,

Again therefore, from these things, let us betake ourselves to wholes. For there the demiurgic cause being filled from an invisible cause (since all intellectual causes are there primarily, to which he is united ἡ according to the highest transcendency), produces the power of himself into the visible world, conformably to their will and judgment. Farther still, not to give the narration immediately, but afterwards, isa symbol of the preparatory apparatus of nature, from which perfection is produced in physical effects. You may also consider the caution of Critias ethically. For it is not proper to attempt things of sucha magnitude rashly, without first revolving the whole undertaking by ourselves, in order that we may bring them forth as froma treasury through speech, which is truly the messenger of internal reasons. Moreover, the repeating the narration to himself, imitates the conversion of demiurgic reasons to themselves, according to which {the soul] surveys in herself (by participation] the productive principles of beings, And to present a discourse accommodated to the wishes of those who enjuined it, indicates in the fabrication of things the suspension of visible effects from their “ And, indeed, according to the proverb, what we Jearn in childhood, abides in the memory with a wonderful stability. For with respect to inyself, for instance, Lam not certain that I could recollect the whole of yesterday’s discourse ; yet I should be very much astonished if any thing should escape my remembrance, which 1 had heard in some past time very

* For wenrac here, it is necessary to read exwrac. distant from the present. Thus, as to the history which I have just now related, I received it from the old man with great pleasure and delight ; who on his part very readily complied with my request, and frequently gratified me with a repetition of it. And hence, as the marks of letters deeply burnt in, remain indelible, so all these particulars became firmly established in my memory.” That children remember better than men is seen in works, and has many probable causes. One indeed, as Porphyry says, because the souls of children hare not anexperience of human evils. Hence, as they are neither distracted nor disturbed by extemals, their imagination js void of impressions ; but their reasoning power is more sluggish. For experience renders this power more acute. But another cause is this, that the rational life in children is in a greater degree mingled with the phantasy. As therefore, in consequence of the soul being co-passive, and co-mingled with the body, the body becomes stronger and more vital ; after the same manner also, the phantasy is strengthened through the habitude of reason. And being strengthened, it has more stable impressions, from receiving through its own power reason in a greater degree; just as the body is more powerful, in consequence of being more vital, through a more abundant communion with the soul. A third cause in addition to these is, that the same things appear to be greater to the imaginations of children.

TIence they are in a greater degree admired by them, so that they are more co-passive with them, and on this account especially remember them. For we deposit in the memory things which vehemently pain, or vehemently delight us. They therefore operate on us ina greater degree. Tlence ἀν that which suffers in a greater degree from fire, preserves fora longer time the heat imparted to it; after the same manner, that which suffers more from the external object of the phantasy, retains the impression ina greater degree, Moreover the imagination of children suffers more, on account of the same things appearing to us to be greater during our childhood, Hence children in a greater degree retain the impression, as suflering in a greater degree from the same things. And it appears to me that Critias indicates this when he says, that he heard this history from the old man with great delight, and that on this account it became firmly established in his memory, like the marks of letters deeply burnt in. But as Socrates in the recapitulation of his polity asserts, that the cause of memory to us is the unusualness ' of the things which

* For αληθειαν here, it is necessary to read αηθειαν. 164 PROCLUS ON THE [poox τ. we hear, thus Critias, in what is here said, ascribes this cause to the age of children. For every thing that occurs to children at first, appears to be unusual. And perhaps this brings with it an indication, that the prolific fabrication of Gods of the second rank is suspended from the stable sameness of those of the first order ; just as the memory of a boy is the cause of memory to the associates of Critias. If some one however, in addition to these solutions, should adhere to the whole theory of things, let him hear Janublichus asserting, that the memory of children indicates the ever new, flourishing, and stable production of reasons; the indelibility of the letters, the perpetually-tlowing and never-failing fabrication ; and the alacrity of the teacher, the unenvying and abundant supply afforded by more ancient canses to secondary natures. Por these things also have ἃ place in con- junction with the before-mentionced solutions, “ In consequence of this, as soon as it was day, I repeated the narration to my friends, that together with myself they might be better prepared for the purposes of the present association, But now with respect to that for which this narration was undertaken, IT am prepared, O Socrates, to speak not only summarily, but so as to descend to the particulars of every thing which 1 heard.

We shall transfer, however, to reality the citizens and city which you fashioned yesterday as ina fable ; considering that city which you established as no other than’ this Athenian city, and the citizens which you conceived, as no other than those ancestors of ours described by the Egyptian priest. And indeed the aair will harmonize in every respect ; nor will it be forergn from the purpose to assert, that your citizens are those very people who existed at that time. Ilfence, distributing the affair in) common among us, we will endeavour, to the utmost of our ability, to accomplish ina becoming manner the employment which you have assigned us. It is requisite therefore to consider, O Socrates, whether this discourse 15 reasonable, or whether we should lay it aside, and seck after another.”

Before, Critias made his associates partakers of his narration ; but now, he calls on them to accomplish in conjunction with him, the employment assigned them. Because in the paradigms all things indeed are united on high, and fill each other with intellectual powers; but in the demturgie world for in’ the world in the intelleet of the Demiurgas,} they subsist with each other, according to a certain divine and total conspiration ; conformably to which, and through partes πον 5 ν BOOK ν.} ΤΙΝ Ό5 OF PLATO. 162 which, all things are every where appropriately in each. Hence ἴῃ the heavens the paradigms of generated natures pre-exist, and in generation there are images of celestial natures. Since, however, wholeness every where precedes parts, this also may be seen in the second fabrication. On this account Critias first summarily discusses the war; but afterwards he endeavours to explain more copiously every particular, narrating all the polity of the Atlantics, and the principle of their generation; how they turned to injustice, how the Athenians proceeded to war; from what apparatus, from what legations, through what ways, with whom they were co-arranged, and such things as are consequent to these. The genuine polity, therefore, (of Socrates] is an imitation of the first fabrication. Hence indicating the mystic nature of it, and its pre-existence in pure reason, he says, that it was fashioned as it were ina fable. But the hypothesis of the Athenians has an indication, as in images,’ of the second fabrication;

in which that) which is more partial presents itself to the view; and what remains consists of contrariety and motion, and that which is circumscribed in’ place. Since, however, the second is suspended from the first fabrication, and is in continuity with it, hence he says, “ that the affair will harmonize in cwery respect, and that it will not be foreign to the purpose to assert, that the citizens in the Republic of Socrates are the very people who existed at that time.”

“Socrates. But what other, O Critias, should we reccive in _ prefers ence to this? Por your discourse, through a certain affinity, is particularly adapted to the present sacrifice to the Goddess. And besides this, we should consider, as a thing of the greatest moment, ¢hat your relafion is not a mere fable, but a true history of transcendent magnitude. It is impossible, therefore, to say how and from whence, neglecting your narration, we should find another more convenient.” Socrates approves the narration of Critias, in the first place as adapted to the festival of the Athenians; for the [Atlantic] war is an image of mundane wars; and as a hymn accommodated to the sacrifice to Minerva. For if speech is of any advantage to men, it should be employed in hymns. And besides this, since the Goddess is the cause of both theory and action; through * For ws exeiswy ostwy in this place, it is necessary to read ws εἰκογων orrwr. 166 PROCLUS ON THE {[poox ἣν sacrifice, indeed, we imitate her practical energy, but through the hymn her theoretic energy. But, in the second place, Socrates approves the narration as bearing witness to the possibility of his polity. For this, in his discourse about it, he thought worthy of demonstration. For it was sufficient for him that this scheme of a polity existed in the heavens, and in one man; since all things that have an external, have an internal subsistence, and that) which is truly law, begins from the internal life itself.

If also he shows, that this polity once prevailed among the Athenians, he certainly demonstrates the possibility of it. This, therefore, has such-like causes as these, Again however it may be assumed from these things, that the narration about the Atlantics is not a fiction, as some have supposed it to be; but a history indeed, yet having an affinity to the whole fabrication of the world. So that such things as Plato discusses about the magnitude of the Atlantic island, 1uust not be rejected as fabulous and _ fictitious on account of those who enclose the earth in a very narrow space.

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

productions. Jor to hear is indicative of receiving through each other. And for the others to rest, when one speaks, signifies the unmingled purity according to which each demiurgic cause produces and generates secondary natures from its own peculiarity. “ Crit. But now consider, Socrates, the manner of our disposing the mutual banquet of discussion. Tor it seems proper to us that ‘Timeus, who is the most astronomical of us all, and is eminently knowing in the nature of the universe, should speak the first; commencing his discourse from the generation of the world, and ending in the nature of men. But that I after him, receiving the men which he has mentally produced, but which have been excellently educated by you, and introducing them to you according to the narration and law of Solon, as to proper judges, should render them members of this city; as being in reality no other than those Athenians which were described as unknown to us, in the report of the sacred writings. And that in future we shall discourse concerning them, as about citizens and Athenians,” The intention of this arrangement is to make Timaus a summit, and at the same time a middle. Forhespeaks after Socrates and Critias, and prior to Critias and Hermocrates. And thus,indeed, heis amiddle; but in another respect,he is a summit, according to science, and because he generates the men, whom Socrates indeed educates, but Critias arms. This, however, is also a manifest symbol of total fabrication, which is at one and the same time a summit and a middle.

For it is exempt from all mundane natures, and is equally present to all. The summits likewise, and the middle of the universe, belong to the Demiurgus, according to the doctrine of the Pythagoreans. For the tower of Jupiter is, as they say, situated there. But Critias, who spoke as the middle after Socrates, now again summarily speaks prior to Hermocrates. For the duadic pertains to the middle fabrication, and also the whole in conjunction with parts ; just as the whole [prior to parts] belongs to the first, but parts to the last fabrication, Wence Socrates summarily delivered his polity, and Hermocrates contributed to the parts of the history which was about to be narrated by Critias. And thus much concerning the whole arrangement.

Some one, however, may doubt, what will be left for Ilermocrates to accomplish after Timeus has delivered the generation of the men, Socrates their education, 108 PROCLUS ΟΝ THE [Boox 1. and Critias their actions. For to these things there is nothing successive. May it not be said that Hermocrates is the adjutor of Critias in his narration ; for the relation of the history was a mixture of deeds and words. And Critias himself promised to make a discussion of the actions, but calls on Hermocrates to assist him in the words. For the imitation of these is difficult, as was before observed. Hence in the Atlanticus, Critias having assembled the Gods, as consulting about the punishment of the Atanties, he says ‘ Jupiler thus addressed them.” And he thus terminates the dialuzue, as delivering to Hermocrates the imitation of the words. But there is no absurdity in his not discussing (in the Athanticus] the remainder of the deeds. For, in short, having assembled the Gods, for the purpose of chastising the insolence of the Atlanties, he has every thing consequent to this comprehended in the Gods being thus collected, viz. the preparation of the Athenians, their egress, and their victory. Timwus, therefore, generates the men, Socrates educates them, Critias leads them forth to actions, and Hermocrates to words ; the first of these, imitating the paternal cause; the second, the suppher of stable intelligence; the third, the supplier of motion and progression to secondary natures; and the fourth, imitating the cause which converts the last of things to their principles through the imitation of reasons (i. e. of productive powers]. Thus, therefore, these particulars may be symbolically understood, and, perhaps, in no very supertluous manner,

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

Book 1} TIMEUS OF PLATO. 169 doubt should be valid, and that the Timeus is not rightly ranked in the second place. If also, all the narrations were devised from hypothesis, it thus would be requisite that such things as are first according to nature, should be first assumed. Bat since the hypothesis of Socrates subsists in words alone, and surveying the universal, applies itself to the nurture and education of men, but the hypothesis consequent to this discusses beings and things in generation, these are very properly conjoined to each other; while the hypothesis of Socrates, as only subsisting in words, and being on this account accurate, has an arrangement prior to the rest. Perhaps, likewise, Plato wished to indicate this to us, that such things as divine (human) souls, and which are ascending to the intelligible, produce, these are some time or other effected on the earth, according to certain prosperous vicissitudes of circulations, As Critias therefore asserts this, bearing testimony to Socrates, we must say that those true ancestors of ours of which the priest spoke, perfectly accord with those citizens which Socrates mentally conceived, and our opinion is not to be rejected that they were those who existed at that time. Ifhowever the Republic is inferior to the Timzus, because it is conversant with that which is partial, and to discuss mortal affairs is to dwell on an image, ἢ yet the universal prevails init. For the same form of life exhibits indeed in the soul Justice, but ina city a polity, and in the world, fabrication,

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

' For exporws bere, 1 read ἐμφρονωε. Tim. Plat. Vou. I. - 170 PROCLUS ON THE ioe. Atlanticus narrates. After this manner therefore, we dissolve the doubt. The philosopher Porphyry however, not directly for the sake of this doubt, but discussing something else, affords us the following aid in its solution ; that those who wish' to apprehend the whole theory genuinely, ought first to be instructed in the form of it, in order that being similar to the object of intellection, they may be in a becoming manner co-adapted to the knowledge of the truth. This therefore, the order itself of the dialogues demonstrates. For the auditors of the Timaus ought first to have been benefited by the Republic, and having been adorned through it, to attend afterwards to the dogmas concerning the world, evincing themselves to be most similar through erudition to the excellent order of the universe. And thus much in answer to this doubt. Each particular however of the text must be considered, ‘Timiwus therefore, is now said to be most astronomical, not as directing his attention to the rapidity of the celestial motions, nor as collecting the measures of the courses of the sun,* nor as being conversant with the works of Fate, but as astronomizing above the heavens, conformably to the coryphwus in the Phewtetus, and contemplating the invisible causes which are properly stars. TLenee Socrates does not exhibit the visible man, but the man that is purely essentialized ino reason;

and he does this as imitating the whole demiurgus, in) whom the heavens and all the stars subsist, as the theologist says, intellectually, “Timieus begins however, from the generation of the world, and ends in man; because man is a microcosm, possessing all things partially, which the universe does totally, as Socrates demonstrates in’ the Philebus. But there are certain persons educated by Socrates in the most excellent manner, who also educates the whole city, and these are the guardians and auxiliaries. Forin the universe, that) which transcendently participates of intellect is heaven, which also imitates intellect through its motion. The men however, are introduced by Critias, conformably to the law and conceptions of Solon, because Solon narrates, that the Athenians were once thus governed, and established laws how children ought to be intro-

duced into the polity, and into the tribes, and how they ought τὸ be registered 5 * For pevovras inthis place, it appears to me to be necessary to read ἐθέλων ταν, * Proclus here alludes to the following Chaldaan oracle: ‘ Direct not your attention to the immense measures of the earth; for the plant of truth is not in the earth. Nor measure the dimensions of the sun by means of collected rules; for it revolves by the eternal willof the father, and not for your sake. Dismiss the sounding course of the moon; for it perpetually runs through the exertions of necessity. The advancing procession of the [fixed] stars, was not generated for yoursahe,” Ac. See my collection of these Oracles, in No. XAVII, of the Classical Journal. ete AEN SRAM δος σον, TL ον and likewise, by what kind of judges, they should be tried, in one place from the tribes, but in another, from other appropriate persons, As Critias therefore admits» that the-men educated by Socrates were Athenians, he follows the conceptions and the law of Solon, conformably to which certain persons are introduced into the polity. Soc. “ I seem to behold a perfect and splendid banquet of discussion set before me. It belongs therefore, now to you, O ‘Timaus, to begin the discourse; having first of all, as is fit, invoked the Gods according to law.”

The perfection and the splendor of the narration indicate the supernatural production of things on account of their paradigms, and which takes place universally. And to these the words of Socrates refer. The banquet of discussion indicates the perfect plenitude of demiurgic forms ; but the calling on Timaus, the conversion of partial causes to the whole, and an evocation of the goods thence derived ; and the invocation of the Gods, the fabrication: supernally suspended from intelligibles. For the expression according to law, is not such as many of the Ttalic or Attic interpreters suppose it to be, butait has the same meaning as the words usually employed by the Pythagereans, “ [loner in the first place, the immortal Gods, as they are disposed by law.” For law manifests the divine order, according to which secondary are always suspended from prior causes, and are filled from them. But law thus beginning from intelligibles, extends τὸ the demiurgic cause, and from this proceeds, and is divided about the universe, At the same time, however, Socrates indicates through these things, that the Pythagoric doctrine requires that physiology should commence from a divine cause, and that it should not be such as that which he reprobates in the Phado, which blinds: the eye of the soul, by assigning airs and wthers as causes, conformably to Anaxagoras. Por itis necessary that true physiology should be suspended from theology, in the same manner as nature is suspended from the Gods, and is divided according to the total orders of them;

so that words may be imitators of the things of which they are significant. For mythologists also narrate that Vulean who presides over nature was in love with Minerva, who weaves the order of intellectual forms, and is the supplier of intelligence to all mundane essences. As far as to this therefore, the preface of the Timiwus receives its completion; of which Severus, indeed, did not think fit to give any interpretation; but Longinus does not say that the whole is supertluous, but only such particulars as are introduced

172 PROCLUS ON THE TIM.EUS OF PLATO. [Book τ. about the Atlantics, and the narration of the Egyptian; so that he is accustomed to conjoin with the request of Socrates, the promise of Critias. I mean, he connects with the words, ‘ J now therefore stand prepared to receive the promised feast,” the words, “ But now consider, Socrates, the manner of our disposing the mutual banquet of discussion.” But Porphyry and Jamblichus show that this preface accords with the whole design of the dialogue, the one indeed more partially, but the other with more profound intuition ; so that we also shall here finish the book in conformity to Plato, having adopted their order. Tut preface of the Timieus consists of two heads sa recapitulation of the polity of Socrates, and a concise narration of the war of the Athenians against the Atlantics, and the victory which they obtained over them. Each of these, however, contributes in the greatest degree to the consummation of the whole theory of the world. For the form of the [Socratic] polity, considered by itself, is primarily adapted to the orderly distribution of the heavens. But the narration of the war and the victory, becomes a symbol to us of the mundane contrariety. And the former describes in images the first fabrication, but the latter the second. Or, if you are willing, the former describes the formal, but the latter the material cause. For all physiologists make principles to be contraries, and constitute the world from the harmonious conjunction of contraries. And harmony indeed, and order are derived trom form, which in the recapitulation is shown to proceed from

the polity in common, and to extend in an orderly progression to every multitude. For it is one thing to deliver the polity whichis in the soul, another, that which is inmen, and another, that which is mundane. But the recapitulation of Socrates, describing the form itself of every polity separately, exhibits to us primarily the polity in the universe, to which also it entirely hastens to refer (the polities that rank as] parts, Farther still, if also you are willing to consider the aflair after another manner, the polity may be arranged as analogous to the heavens, but the war to generation. For the polity extends as far as to the last of things; since all things are arranged conformably to the series which proceeds from the demiurgus as far as to mundane natures. Contrariety also pre-exists after a manner in the heavens; 174 PROCLUS ON TUF. [BooK ιν. either according to the two-fold circulations of the celestial bodies, viz. to the right hand, and to the left; or according to the two-fold. circles of souls, the circle of sameness, and the circle of difference; or according to the genera of being, permanency ἡ and motion; or according to the divine peculiarities, the male and the female; or according to any other such-like division, “The polity therefore, is more allied to the heavens, but the war to veneration, Lenee the former is Jovian, but the latter pertains to the allotment of Neptune, After however the theory of parts, it is necessary through images to he extended to the Knowledge of the whole.

And after the survey of images themselves, it 1s requisite to adhere to their paradigms, from small being initiated ino greater [objects of contemplation). Por the former have the relation of things preparatory to initiation, and of small mysteries, exciting the eye of the soul to the comprehension of the whole and the universe, and τὸ the contemplation of the one cause, and the one progression of all inundane natures, For every thing is from: the one, and the universe with having in different: parts of it, more partial presiding powers, proceeds vice versa to the one cause of its subsistence.

Timawus however, prior to entering on the whole discussion, converts himself to the invocations of, and prayers to the Gods, imitating in this the maker of the universe, who prior to the whole fabrication of things, Is said) to have approached to the oracle of night, to have been there filled with divine intellectual conceptions, to have received: the principles of fabrication, and there to dissolve, if it be lawful so to speak, all his doubts, To night also, who calls on the father, (Jupiter] to enzage in the fabrication of the universe, Jupiter is represented by the theola- gist as ΒΆΝ ΤΠ, Maia, supreme of all the powers divine, Immortal Night! how with unconquer'd timd Must | the source of the immortals fix ? And he receives this answer from her, All things receive inclos’d on ev'ry side, In wther’s wide ineffable embrace ; Then in the midst of ather place the heav'n, * * For σνστασιν here, itis necessary to read στασιν: * For ovpary here, it is necessary to read ουρανον. noon tJ TIMALUS OF PLATO. 175 And he is instructed by her in all the consequent fabrication of the world. But again to Saturn, after the bonds, Jupiter al but praying says,

Damon, most fam'd, our progeny direct. And in all that follows, he calls forth the benevolence of his father. For how could he otherwise fill all things with Gods and assimilate the sensible world to animal itself, (or the intelligible paradigm) than by extending himself to the invisible causes of wholes, from which being himself filled, Ile from his (sacred) heart may godlike works It is necessary therefore, prior to all other tings, that we should know something manifest concerning prayer, what its essence is, and what. its perfection, and whenee itis imparted to souls, For the philosopher Porphyry indeed, describing those among the ancients that admitted prayer, and those that did not, leads us from one opinion to another, and says in short, that neither those who are diseased according to the first kind ofimpiety, derive any benetit from prayer, since they do not admit that there are Gods, nor those who labour under the second kind, and entirely subvert providence, granting indeed that there are Gods, but denying their providential energies. Nor are they benefited by it, who admit indeed the providence of the Gods, but assert that all things are produced by them from necessity. For there is no longer any advantage to be derived from prayer, if things of a contingent nature have not! any existence, But such as assert that the Gods providentially attend to all things, and that many things that are generated are contingent and may subsist otherwise, these very properly admit the necessity of prayers, and acknowledge that they correct our life.

Porphyry also adds, that prayer especially pertains to worthy men, because it isa contact with divinity. But the similar loves to be conjoined to the similar: and the worthy man is most similar to the Gods. - Because likewise those who embrace virtue are in custody, and are inclosed in the body as in a prison, they ought to request the Gods that they may migrate from hence. Besides, since we are as children torn from our parents, it is fit we should pray

* For add\ws γινέσθαι ovrwy here, it is necessary to read, adAws γιγεσθαι μὴ οντων. 176 PROCLUS ON THE {Boox 13, that we may return to our true parents the Gods. Those also resemble such as are deprived of their fathers and mothers, who do not think it requisite to pray and be converted to the Gods, ΔἸ nations likewise, that have excelled) in wisdom, have diligently apphed themselves to prayer; among the Indians the Brachmans, among the Persians the Magi, and of the Greeks the taost theological, who instituted initiatory rites and mysteries, But) the Chaldeans venerate every other divinity, and likewise the virtue itself of the Gods, which they denominate a Goddess χ᾽ so far are they from despising sacred) worship, on account of the possession of virtue. And in addition to all this, as we are parts of the Universe itis fit that we should be in want of the universe. ΕῸΓ a conversion to the whole imparts salvation to every thing, Tf therefore you possess virtue, you should invoke that which antecedently comprehends all virtue, For that which is all-good, will also be the cause to you of appropriate good. Or τ you explore a certain corporeal good, there is a power in the world which comprehends all body. It is necessary therefore that perfection should) from thence be derived to the parts. And this is the sum of whatis said by Porphyry on this subject.

The divine Tamblichus however, does not think that a history of this kind pertains to whatis here proposed to be considered, For Placo is not now speaking about atheistical men, but about such as are wise, and able to converse with the Gods. Nor does he speak of such as are dubious about the works of piety 3 dué fo such as wish to be saved by those who are the saviours of wholes, he delivers the power of prayer, and tts aumirable and supernatural perfection which transcends all ca pectation. It is fit however, that transferring what he says to what is more usual and more known to the reader, we should render his meaning clear, and assign arguments concerning prayer which accord with the doctrme of Plato. From hence therefore we must begin: All beings aie the progeny of the Gods, by whom they are produced without a medium, and in whom they are firmly established. For the progression of things which perpetually subsist, and cohere from permanent causes, is not alone perfected by a certain continuation, bat immediately subsists from the Gods, from whence all things are generated, however distant they may be from the divinities. And this is no tess true, even though asserted of matter itself.

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

All things therefore, both abide in, and convert themselves to the Gods, receiving this power from the divinities, together with two-fold impressions according to essence; the one, that they may abide there, but the other that, having proceeded, they may convert themselves [to their causes). And these things we may survey not only in souls, but also in inanimate natures. Lor what else ingenerates in these a sympathy with other powers, but the symbols which they are allotted by nature, some of which are allied to éhis, but others to that series of Gods? For nature being supernally suspended from the Gods, and distributed from their orders, inserts also in bodies impressions of their alliance to the divinities. In some indeed, inserting solar, but in others lunar impressions, and in others again, the symbol] of some other God. And these indeed, convert themselves to the Gods; some, as to the Gods simply, but others as to particular Gods ; nature thus perfecting her progeny according to different peculiarities of * For παρ᾽ core here, read xapeore. Tim. Plat. ; Vou. ἢ Z the divinities. The Demiurgus of the universe therefore, by a much greater priority, impressed these symbols in souls, by which they might be able to abide in themselves, and again convert themselves to the sources of their being. And through the symbol of unity indeed he conferred on them stability ; but through intellect, he imparted to them the power of conversion,

But to this conversion prayer is of the greatest utility. For it attracts to itself the bencticence of the Gods, through those incflable symbols which the father of souls has disseminated in them. ΠῚ likewise unites those who pray with those to whom prayer is addressed ; conjoins the intellect of the Gods with the words of those who pray ; excites the will of those who perfectly comprehend good to the abundant communication of its is the fabricator of divine persuasion; and establishes in the Gods all that we possess. Toa perfect and trae prayer however, there is required in the first place, a knowledee of all the divine orders to which he who prays approaches. For no one will accede τὸ the Gods ina proper manner, unless he has a knowledge of their peculiarities. Hence also the oracle admonishes, that a fire-heated conception has the prst order in sacred worship. But in the second place, there is required a conformation of our life with that which is divine ; and this accompanied with all purity, chastity, discipline, and order, through which our concerns being introduced to the Gods, we shall attract their beneficence, and our souls will become subject to them. (In the third place, contact is necessary, according to which we touch the divine essence with the sumimitof our soul, and verge to a union with it.) Bat there is vet farther required, an approximating adhesion Σ for thus the oracle calls it, whenit says, he mortal approvimating to fire τὶ il possess alight from the Gods.

For this imparts to us a greater communion with, and a more muantifest. participation of the light of the Gods. In the last place, union succeeds establishing the one of the soul in the one of the Gods, and causing our energy to hecome one with divine energy ; according to which we are no longer ourselves, but are absorbed as it were ia the Gods, abiding in’ divine ieht, and cireukarly comprehended by it. And this is the best end of true prayer, in order that the conversion of the soul may be"conjoined with its permanency, and that every thing which proceeds from dhe one of the Gods, may aga.n be established in ¢he one, and the light which is inus may be comprehended in the light of the Gods.

Prayer therefore, is no small part of the whole ascent of souls. / Nor is he who possesses virtue superior to the want of the ood which proceeds from prayer 5 but on the contrary the ascent of the soul is effected through it, and together with this, piety to the Gods, which is the summit of virtue, ΔῸΣ δὲ short, ought any other to pray than he who is transcendently good, as the Athenian guest {in Plato} says. For to such aone, converse with the Gods becomes most efficacious lo the attainment ofa happy life. But the contrary is naturally adapted to befal the vicious. For it isnot lawful for the pure to be touched by the impure. Hence, it is necessary that he who generously enters on the exercise of prayer, should render the Gods propitions to him, and should excite in himself conceptions full of intellectual light. For the faver and benignity of more exalted beings, is the most eflectual incentive to their communication with ournatures, And it is requisite to continue without mtermission in the worship of divinity. For [according to the oracle} the rapid ' Gods perfect the mortal constantly employed ino prayer. It is also necessary to. observe a stable order in the performance of divine works ;

to exert those virtues which purify and elevate the soul from generation, together, 7.0)" with faith, truth, and love ; to preserve this triad and hope of good, this immutable : reception of divine light, and segregation from every other pursuit, that thus becoming alone, we may associate with solitary deity, and not * endeavour to conjoin ourselves with multitude to (he one. For he who attempts this, efleets the very contrary, and separates himself from the Gods. For as it is not lawful in conjunction with non-entity to associate with being ; so neither is it possible with multitude to be conjoined with theone. Such therefore are the particulars which ought lirst to be known concerning prayer; viz. that the essence of it congregates and binds souls to the Gods, or rather, that it unites all secondary to primary natures. - For as the great Theodorus says, all things pray except the first. The perfection however of prayer, beginning from more common ἡ goods, ends in divine union, and gradually accustoms the soul to divine light. But its eflicacious energy both replenishes us with good, and) causes our concerns to be common with those of the Gods. With respect to the causes of prayer too, we may infer, that so faras they are efectice, they are the efficacious powers of the Gods, converting and calling upwards the soul to the Gods themselves, But that so far as they are final or pertective, they are the immaculate goods of the soul, which they derive as the fruits of being established in the Gods. That so far also as they are paradigmatical, they are the primordial causes of beings, which proceed from the good, and are united to it, according to one ineffable union. πὶ that so far as they are formal, they assimilate souls to the Gods, and ‘give perfection to the whole of their life. And that so far as they are material, they are the imprese

Tie. The intelligible Gods. * Forcar pera πληθους here, it is necessary to read καὶ μὴ μέτα πληθουν. * For κοιλογερων in this place, itis requisite to read κοεγοτέμων. 150 PROCLUS ΟΝ ‘THE [MOOK Ut sions or symbols inserted by the Demiurgus in the essences of souls, in order that they may be excited to a reminiscence of the Gods who produced them, and whatever else exists. Moreover, we may likewise define the modes of prayer which are various, according to the genera and species of the Gods. Por prayer is cither demiurgic, or cathartic, or vivitie, And the demiurgic is suchas that which is offered for the sake of showers and winds. For the demturgi are the causes of the generation of these. And the prayers of the Athenians for winds procuring serenity of weather are addressed to these Gods. But the cathartic prayer is that which is offered forthe purpose of averting diseases originating from) pestilence, and other contagious distempers ; such as we have written ino our temples. And the vieyie prayer is that with whieh we worship the Gods, who are the causes of vivifieation, on vecount of the origin and maturity of fruits, Henee prayers are of a perfective nature, because they clevate us to these orders of the Gods. And he who considers such prayers in a different manner, fails ino properly apprehending: the nature and eflicacy of prayer. Bat again, with reference to the things for which we pray;

those prayers, which regard the salvation of the soul, obtain the first place: those whieh pertain to the rood temperament of the body, the second 5 and those rank in the third) place, which are offered for the sake of external concerns. And lastly, with respect to the division: of the times in which we offer up prayers, it is either according to the seasons of the year, or the centers of the solar revolution; or we establish niultiforim prayers according to other such-like conceptions.

Tra. “ But, O Socrates, all such as participate but in the least degree of temperance, Oi. e. wisdom] in the impulse to every undertaking, whether small or great, always invoke divinity.” Do you see what kind ofan hypothesis Plato refers to the Timwus; what kind of an auditor of it he introduces, viz. Socrates ;and what a beginning of the discussion he has described? For the hy pothesis indeed, refers to the whole fabrication of things ; but the auditor is prepared to be led to it contormably to the one intellect ‘and onetheory of wholes. Hence also heexcites ‘Pimiwus to prayer, But the bezinning of the discussion, beingimpelled from the invocation of the Gods, thus imitates the progressionofbeings, which first abiding in the Gods, arethus allotted a generation fromthem. Since however, it is said, that “alliho in the least degree participate of temperance always invoke divinity in the impulse to every undertaking, whether if be small or great, let us see from what kind of conception they make this invocation of the Gods in every thing in which they engage. For it is not probable that these who are temperate will not make real bemg the scope to which they tend. And those who establish a pure intellect as the leader of their theory; who deposit the beautiful and the good in the prerogatives of the soul, and not in human afiairs, nor in external fortunes; and who perceive ἡ the power of providence extending through all beings, and = harmonizing all things to the universe, so that both the whole and the parts may subsist most) beautifully, and that nothing may be destitute of the providence which proceeds from deity to all things ;

these will genuinely apprehend the science concerning the Gods. But again, perceiving this to be the case, they will very properiy in each action, aud according to each energy, call on divinity as the co-adjutor of their impulse, introducing their productions to the universe in conjunction with wholes, and establishing themselves in the goodness of the Gods. For things which appear to be small, enjoy the providence of the Gods, and are great so far as they are suspended from them ; just again, as things which are great in their own nature, when they separate themselves from divinity, areseento be perfectly small, and of no worth.

These things therefore, temperance imparts to souls, not being a certain human habit, nor approaching to what is called continence, but a divinely inspired energy of the soul, converting herself to herself and to divinity, perceiving the causes of all things in the Gods, and from thence surveying both other things, and such as proceed [into a visible subsistence], through which as auniliaries, * we also may be able to reenr to the Gods, by means of the gifts which they insert inus, The soul also, when thus converted to herself, finds symbols of the Gods in each even of the smallest things, and through these renders every thing familiar and allied to the Gods. Since however, the Gods produced the | whole of our essence and gave us a selfmotive nature in order to the choice | of good, their producing power is particularly manifested in our external ener- | cies; though when we consult, we require their providential attention ; (which the Athemans manifest by honoring Jupiter the Counsellor) and when we choose, we are in want of their assistance; in’ order that by consulting, we may discover what is advantageous; and that in choosing, we may not through passion verge to that which is worse; butrather, that both when acting, and when

' For καθαρ τε here, read καθόρωσι. * For agoopew tv this place, it is necessary to read agoppwr. impelled, we may perceive that the sclfmotive nature possesses the smallest power, and that the whole of it is suspended from the providence of the Gods. Hence Timieus also says, that those who are temperate always invoke the Gods, in the nnpulse to every undertaking. Por in our elections indeed, we are more able to separate providence from that which is in ear power, Hut Weare ted pable of doing this in our imprilses | heeatise in these we have tess of the self motive enerey. Por that which is in our power iy not se extended us the providence of the Gods; but as we have frequently said, superior energize prior to secondary matures, and together with and posterior to them, and on all sides comprehend the energies of subordinate beimes. But, says the Epicurean Eurimachus, how can we avoid proceeding to infinity, * if in the impulse to every small thing, we require prayer: for though we should) pray, we shall be in want of another prayer, and we shall no where stop? And) Porphyry dissolves the doubt as follows: that it) is mot said it is necessary to pray on account: of every thing, but in the impulse to every thing, We are impelled: therefore: to things, but we are notimpelled to impulses, so that there is not a progression to infinity.

Or does not the doubt still remain? Por we are impelled to prayer, so that in this we shall again require prayer, and an impulse to this again to imfinity, Hence it is better to say, that he who prays respecting any thing, prior to this, acknowledges to the Gods, that he is allotted a power from them of conversion to them, and that to other things indeed good is imparted through prayer, but to prayer through itself, Tt does not therefore require another prayer, since it com-

prehends good in itself, and procures communion with a divine mature, “Tt is necessary therefore, that we should do this, who are about to speak in a certain respect: concerning the universe, whether it was generated, or is without generation, unless we are perfectly unwise.” Timzus evinces how very admirable the hypothesis is, but elegantly preserves himself in the order of a pradent man, pursuing the medium between irony and arrozance. For having before said, that those who in the smallest degree partici pate of temperance, invoke divinity in the impulse to every great or small under- : Instead of διακριναι yup επι μεν Των aipediws’, THY προνοιαν aro Tov ey ἡμιν αδυγάτουμεν, επι δε Των ὅρμων, μαλλὸν δυνάμεθα in this place, it is necessary to read, ccaxporae yap ἐπὶ μὲν των ἀμεέσιων, τὴν προνοιαν aro tov ey’ ἡμιν μαλλον δυνάμεθα, ἐπι δε των ὁρμων, αδυνατουμεν. * For axopuy here, read ἀπειρον. wooK 11. TIM.EUS OF PLATO. 183 taking, he very much exalts his proposed subject of discussion, by opposing a discourse about the wnaiverse to a small thing. But he cautiously says, not that he has himself arrived αὐ the summit of temperance (i. ον of wisdom]; for this is the contrary, to the participation of temperance in the smallest decree; but that he is net perfectly unwise. And this he says from the hypothesis, in order that he may have to show, that the power and science which he possesses, are from the work itself, but not from his own discussions.

His theory therefore, will be concerning the universe, so far as it is: produced by the Gods. For the world may be multifariously surveyed ; etiher according to its corporeal-formed nature, orso far as it is full of partial and total souls," or so far as it participates of intellect. “Fimiwus however, considers the nature of the universe, not according to these modes only, but particularly according to its progression from: the Demiurgus ; where also physiology appears to be acertain’ theology ; because things Which have a natural subsistence, have ina certain respeet a divine hyparxis, so far as they are generated from the Gods. And thus this must be determined,

It is usual however to doubt, why Plato here adds ina certain respect: for he says, “© Those who are about to speak ina certam respect concerning the universe.” And the more superficial indeed of the interpreters say, that the universe is δὲ a certain respect unbegotten, and in a certain respect generated. TTence the discussion of it is very properly in a certain respect, as of that which is unbegotten, and in a certain respect as of that which is generated. Though Plato does not coarrange ἡ τὸ πὴ ina certain respect, with the words unbegotten and gencrated, but with the words about to speak. But the divine Tamblichus says that the discussion is ina certain respect about the universe, and ina certain respect not; for matter, as being indefinite in the world, may be variously considered. To this interpretation however, it mat be said, that ry, is co-arranged with something else, and not with the universe. Will it not therefore, be better to say with our preceptor, that words are multifariousty enunciated, For the demiurgic words proceeding from intellect are of one kind, such as the Demiurgus utters to the junior. Gods: for Plato says, “ that the soul speaks, being moved to itself.” Those words which are surveyed in science, are of another kind, And those are of another kind which are allotted the third hypostasis from intellect, and which proceed externally for the sake of discipline and communication with others. Hence Timaus knowing that those

' Instead of καθ᾿ οσον πληρες ἐστι ψνχίκὼν re καὶ ολιζων in this place, itis necessary to read, caf evo πληρεν ἐστι ψυχων μερικων re καὶ ολικων, : > For καὶ τε γε ο [lAarwy ev τῳ ἀγένει here, it is requisite to read και τοι γε o Πλατων μη ev, «. 2d. 184 PROCLUS ON THE [BOOK τι. are demiurgic words which the Demiurgus employs, but that those are scientific which he is now about to generate, but which he pre-assumes in himself, and that he makes use of external words for the sake of Socrates alone, on this account he says that he shall employ words in a certain respect about the universe. For it is one thing to use them intellectually, another scientifically, and another, for the sake of discipline; and xy indicates these differences of words, Again therefore, with respect to the words, “whether it was generated, or is without generation,” those interpreters read the former with an aspirate, but) the latter with a soft breathing, who say that) Plato speaks about the universe, so far as it mR? Was generated from a cause, or is unbegotten, inorder that survecing it as generated, we may perceive the nature which it contains. And the Platonic Albinus thinks, that according to: Plato the world being perpetual, δ has a beginning of generation, by which also it is more redundant than being; sinee this indeed always is, but the world in addition to existing always, has a beginning of generation, in order that it may exist always, and be generated.

Not that it is generated after such a manner as to be so according to time; for im this case it would not always exist; butin short, it has the relation of generation, on account of its composition from things many and dissimilar, And it is necessary to refer its hypostasis to another cause more ancient than itself, through which always existing primarily, the world is ia certain respect, and always is, and is not only generated, but is also unbegotten. [This therefore is asserted by Albinus], thenueh Plato no where in what follows says, that the universe is ina certain respect generated, and ina certain respect unbegotten. Others again, read both the parts with an aspirate, in order that Timawus may say, de rs about to speak concerning the universe so far as itis generated, and so far asit is unbegotten serving in the same way as those prior to them; unless indeed they assert that the universe was generated according to forin, but unbegotten according to Is nurse (matter). For thus also Timiwus says, hat its nurse is unbegotten, but that the world was generated, as receiving form from divinity. But Porphyry and Tamblichus read both the parts with a soft breathing, in order that what is said may be whether the universe was generated or is unikcgotten. For this is to be considered, prior to all other things; since it contributes in the highest degree to the consummation of the whole of physiology, rightly to admit that the world was generated or is unbegotten, Por from this hypothesis we shall be able to see what the nature is of

* For ayeryroy here, Lead αἰδιον. its essence and powers, as will be manifest to us shortly after, The discussion | therefore, concerning the universe, will be for the sake of discipline, and will pro- ὦ ceed from this principle, whether the world was generated, or is without generation; and from this, other things must be woven together in a consequent order. “ΤῸ is necessary, therefore, that invoking all the Gods and Goddesses, we should pray that what we assert may especially be agreeable to their divinities, and that in the ensuing discourse we may be consistent with ourselves.” The division of male and female comprchends in itself all the plenitudes of the divine orders. For the cause of stable power and sameness, the supplier of being. and that which ts the first principle of conversion to all things, are comprehended in the male. But that which emits from itself all-various progressions and separations, measures of life and prolific powers, is contained in the female. Hence, Timirus, elevating himself to all the Gods, very properly comprehends the whole orders of them, in a division into these genera. Such a division, likewise, 1s most adapted to the proposed theory. For this universe is full of these twofold divine genera. For heaven has to earth (that we may assume the extremes) the order of the male to the female; becanse the motion of heaven imparts productive principles and powers to every thing [sublunary];

and earth receiving the effluxions thence proceeding, is parturient with and generates all-various animals and plants. Of the Gods also in the heavens, some are distinguished according to the male, but others according to the female. And of those powers that govern generation in an unbegotten manner, some are of the former, but others of the latter co-ordination. In short, the demiurgic choir is abundant in the universe, and there are many rivers of life, some of which exhibit the form of the male, but others of the female characteristic. And what occasion is there to say much on this subject? For from the liberated unities," both masculine and feminine, various orders proceed into the universe. Hence, he who is entering on the discussion of the universe, very properly invokes the Gods and Goddesses, from both which the universe receives its completion, and beseeches them that what he asserts may be consistent, and particularly that it may be agreeable to their divinities. For this is the sublimest end of theory, to run upward to a divine intellect ; and as all

* For efadwy here, it is necessary to read πα ᾿ς ‘Tim. Plat. Vou. 1. 2A 136 PROCLUsS ON THE [Βοοκ 11. things are unifurmly comprehended in it, to arrange the discussion of things agreeably to this causal comprehension. Βαϊ that whichis the second end, and is consequent to this is, for the whole theory to receive its completion conformably to human intellect and the light of science. For the whole, the perfect, and the uniform, pre-exist ina divine ‘ntelleet; but that which is partial and falls short of divine simplicity, subsists about a mortal intellect. Why however, does Timwus say, that itis necessary to pray, and magnificently proclaim that the Gods and Goddesses should be invoked, yet does not pray, though an opportunity for so doing presents itself, but immediately converts himself to the proposed discussion? We reply, itis because some things have theirend comprehended inthe very will itself; bat others, distuibute! another enerzy after the will, and through action accomplish that which was the object ofthe will. And a life indecd, conformable to philosophy, depends on our wall, and a deficiency init, is contrary to the will [But the consequences resulting from a life conversant with external actions, are not dependent ou our will;] for the end of thems not placed in us. We may tustly, therefore, rank prayer among the number of things which have all their perfection in the will Dor the wish to pray, isa desire of conversion to the Gods.

And Us desire itself conducts: the desiring soul, and conjoins it to divinity, which as the first: work of prayer." Hence it is not proper first to wish, and afterwards to pray, but he that wishes to pray, will at the same time have prayer as the measure of his wish, one person indeed in a greater, but another ina less degree. Parther still, this also is: the work of a true prayer, for those things for which we pray to be common to the Gods, both according to powers and energies, and for us to eflect them im con-

junction with the Gods.—-Thus if some one should pray to the powers that ampu- tate matter, and obliterate the stains arising from generation, but should himself particularly endeavour to effect this, through the cathartic virtues; such a one in conjunction with the Gods, would entirely accomplish a dissolution of his material bonds. ‘This therefore Timaus here effects. For those things which he prays to the Gods to accomplish, he himsclf completes, disposing the whole discourse according to human intellect, but so as to be in conformity to the intellect of the And such is my prayer to the Gods with reference to mysclf; but as ' Por axovecec in this place, we must read ἀπονέμει, > For ψνχὴν bere, itis obviously necessary to τὰ ad euyyp. to what respects you, it is requisite to pray that you may easily learn, and that I may be able to exhibit what I scientifically conceive, in the clearest manner about the proposed subjects of discussion. [According to my opinion therefore, the following division must first be made. ]""’ The exhortation of the auditors, is a thing consequent to the prayers* {of Timrus]. For it is necessary that the replenishing source being suspended from its proper causes, should previously excite its recipients, and convert them to itself, prior’ to the plenitude which it confers; in order that becoming more adapted, they may happily receive the intellectual conceptions which it imparts. For thus the participation will become more perfect to them,’ and the gift will be rendered more easy to the giver.

Moreover, this very circumstance of facility, is adapted to those that imitate the whole fabrication ; from which abiding and rejoicing in itself, all things proceed to the effects which it excites. Farther still, to produce one series, through the contact of secondary with prior natures, adumbrates the demiurgic series, which proceeds as far as to the last of things. For if the anditors receive what is said conformably to the intellect of Timaus, but Timeus disposes the whole discussion conformably to the intellect of the Gods, it will happen that the whole conference will in reality be referred to one intellect, and one intellectual conception. Besides this also, the self-motive nature of souls is sufficiently indicated, that being moved by the Gods, they also move themselves, and produce from themselves sciences. For the words, “ what [screntifical'y conceive,” exhibit the energy which is impelled from a life whose power is free.

According to my opinion therefore, these things are first to be considered ; that Timeus being a Pythagorean, and preserving the form of Pythagorie discussions, is immediately exhibited to us as such, from the very beginning. For Socrates does not enunciatively declare his opinions to -others, but having dialectically purified their conceptions, unfolds trath into light; who also said to them, that he knew nothing except to make an assertion for give a reason] aud receive one. But Timaus, as also addressing his discourse to men, says that he shall enunciate his own dogmas, not at all busying himself with foreign opi- * The original of the words within the brackets belongs to the text, but is not to be found in the commentaries of Proclus, though as the reader may see, he comments on these words. * For yvyxars here also, it is necessary to read evyass. 2. Instead of xpos τῆς πληρώτεωε in this place, we must read πρὸ rns πληρωσεωε. 4 For ro yap avrow, read rows yap avruss. 188 PROCLUS ON THE τς [poox πὶ nions, but pursuing one path of science. Moreover, the word ἐδοξα,' i.e. Lam of opinion, is assumed here very aptly, and appropriately to what has been before suid. For of the whole rational soul, one part ts intellect, another ts dianoia, and a third is opinion. And the first of these indeed, ts conjoined to the Gods, the second produces the sciences, and the third imparts them toothers.

This man therefore, knowing these things, through prayer adapts his own intellect to the intellect of the Gods. For this is manifested by the words, “ that what we assert may especially be agreeable to their divinities, and that in the ensuing discourse we may be consistent with ourselves.” But through exhortations, he excites the dianoetic part of the souls of his auditors, For the words, what I scientifically concerve, have an indication of this kind. The doxastic part therefore remains, which receiving a scientific division from dianoia, delivers the streams of it to others. This however is not ambiguous, nur divided about sensibles, nor does the formal distinction of it consist in hypolepsis * alone ; but itis filled from intellect and dianoia, surveys the demiurgic reason, and distinguishes the nature of things. These particulars also, are sufliciently assimilated to the paradigm?’ of the speaker. For there, a royal intellect precedes, according to which the paradigm is united to intelligibles; a dianota, containing in itself the plenitudes of forms ; and the first and uniform cause of opimon. Hence, the paradigm contains intelligibles in intellect, but mtroduces sense to the worlds, as the Oracle says; or as Plato, “ such ideas therefore, as intellect perceived to be inherent in animal itself, so many he diancetically saw this universe ought to possess.” Moreover, the distinction between beings and things generated, Is consentaneous to what has been before said. For after the Gods and Goddesses, and the ineffable peculiarity which is in them, the separation of thesetwo genera, 1.

δὲ of being and generation, takes place. Por being is allied to the more excellent order of divine natures, Which is always established in invariable sameness, and is intelligible. But veneration is alhed to the inferior order, from which, infinite progression, and all-various mutation, derive their subsistence. What then is this division, and after what manner was it produced? Was it nade as if it were the section of a certain whole inty parts, or as genus is divided into species, or as the division of one word into many significations, or as that of essence Into accidents, Or vice versa,

'-This word is not to be found in any edition of the ‘Timus of Plato; but from this comment of Proclus, it appears that it originally belonged to it. > viz. Inu the apprehension of each of the terms of which a syllogism Consists. + i. εἰ To Jupiter the Demiurgus of the world. that of accident into essences; for these are the species of division which some persons are accustomed to applaud. It is ridiculous therefore, to divide being and generation, cither as accident into essences, or as essence into accidents. For accident by no means pertains to perpetual being. Nor again must they be divided as a word into its significations. For what word is there which Plato assuming as common, divides into perpetual being, and that which is generated ; unless some one should say that τι, 1. e. α certain thing, is thus divided by him? This division however, is not Platonic, but is derived from the Stoic custom. Is the division therefore, as that of a whole into parts?) But what is that whole which consists of perpetual being, and that which is generated? Or how can paradigm and image give completion to one composition! How likewise can perpetual being be a part of a certain thing, since it is impartible, united, and simple? For the impartible is not a part of any thing which does not consist of all impartibles. But that which is generated is not impartible.