Commentary on the Timaeus of Plato

That Plato however, affords us these auxiliaries, he clearly shows shortly after, whenhe says, “ that hewho constituted the world composed itfromall fire water, airand earth, leaving nopartnor power ofany oncof them externally.” For he does not sa y from “ae appears.that the words τῆς ἕε deurepas τον υποσεληνὴῆν τόπον, are wanting in this place, in the orginal. ; tire or water simply, but from a// fire and all water, through which he indicates that there is much fire in the universe, and of a different nature, and also much water, and which is essentially different. Moreover, the theology of the Assyrians hich was unfolded into light from divinity, delivers the same Wangs. For in that theology, the Demiurgus is said to have made the whole world from fire, water, carth, and all-nourishing ether or air; and the artificer is said to liave fashioned the world as it were withhis own hands. For it says,“ there was a certain other inass of fire.” But he fashioned, as it were manually, all things, in order that he might conglomerate the mundane body, “ that the world might) become manifest, and might not appear membrancous ;” which is the same thing as to say, that it might not alone bear the obscure and imbecile vestiges of forms. For the word membrancous signifies the ladistinct subsistence of reasons (or forms). As we have said therefore, the Oracles also bear witness to what is asserted by Plato, since they too generate the world from the four elements. And thus much concerning the concord of philosophers about this particular: for we shall see in what follows, if there is any difference respecting it in the doctrine of Plato,

It is manifest however, that the elements are every where bound to each other by analogy." For analogy, as we lave said, imitates divine union, and is a demiurgic bond. And the analogy indeed in mathematics, possesses the accurate and the scientific: for the ratios there are immaterial. Bat in physies this is no longer similarly the case. For the analogy which is in’ the heavenly bodies participates of a certain accuracy 3 but in sublunary natures the analogy is less accurate, because it is Conversant with matter. Again therefore, the order of the elements becomes apparent, and we see that Plato very properly procures from the mathematics belief in. physical reasons. For they are causes, and the demiurgic progression is effected through soul. The veneration also of physical essences appropriately proceeds through media; and celestial matures are ina certain respect more allied to accurate reasons, but sublunary natures have an obscure truth. Plato therefore knowing these things, adds, * as much as possible,” in order that you may not entirely require in’ physical reasons a mathematical accuracy. For if you are willing to evamine each of the elements, you will perceive an abundant mirturein it. Thus, for instance, air is not simply a thing of attenuated parts. Furit has also sumcthing gross, nebulous, and aqueous. Nor ts water simply casily moved. And the part of fire itself which is mingled with air, resembles the

1 Instead of ors de avadoyia δεδεικται ἰὼ this place, it is necessary to read, ore δε avaduyeg δεδησεται. noow it] TIM.EUS OF PLATO. 429 obtuseness of air; and this necessarily. For it is requisite to conjoin the summits of secondary with the dregs of primary natures. Farther stall, we ought also to understand the manner in which Plato constitutes the analogy. Hor he begins from the media, and preserves the order of the terms, just as the Demiurgus made all things to be in each other,’ together with preserving the distinction of them; and he denominates all this contexture a bond and composition, For it is a bond indeed, as imparting union and analogy from the demiurgic cause 5 but it is a composition, as being thence produced according to essence itself Por some one may bind things which he did not compose. ‘This however, is not the case with the Demiurgus, but he is the father, he is the unifying cause, and he is the guardian of all his own works. In addition to these things also, it must be observed that Plato assumes here, as we have said, the geometric mean, and indicates that this is analogy, For it is the peculiarity of this middle to have the same ratio, Tlence some persons properly call. it analogy, The other media therefore, appear to be the suppliers of more partial goods to the world, and not to be the sources: of the order which proceeds through all things, and of uninterrupted connexion, For in the generation of the soul the other* media are assumed for the sake of binding together the geometric ratios, and are comprehended in the whole geometric middle, as in that which is alone analogy.

“Hence from these and things of this kind, which are four in number, the body of the world was generated, being concordant through analogy, and possessing friendship through these, so as to conspire into union with itself, and to be indissoluble by any other nature than by him through whom it was bound.” That the tetrad itself of the elements, primarily proceeded from all-perfeect animal, (or it was the intelligible tetrad) and that on this account. all things enist _tetradically, becomes 1 think evident through the words before us + and also that generation proceeds to the tetrad from the monad through the duad. For the world is only-begotten and one. Afterwards we find it is nec essary that there should be the visible and tangible in it; in the next place, we find that these being much separated from each other, are in want of a certain third thing; and in the " For ev ἀλλοις here, it is necessary to read ey αλληλοι». * There is an owission in this place of at adda. 420 PROCLUS ON THE [ποοκ 11, third place, that the medium is biformed, and thus we arrive at the tetrad. This therefore, is what the Pythagoric hymn says about number: That it proceeds from the secret recesses of the monad, until it arrives at the divine tetrad. And this generates the decad, which is the mother of all things. TVius also the father of the Golden Verses, celebrates the tetractys itself, as the fountain of perennial nature.

For the world being adorned by the tetrad, which proceeds fromthe monad and triad, is terminated by the decad, as being comprehensive of all things, That the world likewise is one through analogy, subsisting from these elements, and from such like things according to powers, and from so many according to quantity, Plato clearly manifests by saying, that not the sublunary region, but the body of the universe, Was venerated from the four elements. But the friendship of the world is the end of the analogy, through which also the world is) saved by itself Por every thing which is friendly, wishes to be preservative of that to which it is friendly : but every thing foreign turns from, and does not even wish that to exist to which it is abhorrent; 50 that the nature which is friendly to, is preservative of itself. The world however, is friendly to itself through analogy and) sympathy, and therefore it preserves itself! Butat is also preserved by the fabrication of things, receiving from it an ineflable guard. Tfence also, the theologist denominates the bond derived from the Demiurgus strong, as Night is represented saying to the Demiurgus,

But when your power around the whole has spread A strong coercive bond. Analogy however, imparts this friendship to the world, by connecting and comprehending the powers of the elements that are init. Total nature likewise imparts it, producing the sympathy and harmony of contraries. But prior to nature, soul imparts it, weaving the one life of the world, and co-adapting all the parts of it to the whole. And still much prior to these, it is imparted by intellect, which produces in all things, order, perfection, and one connexion. And even prior to an intellectual essence, the one divinity of the universe, and all the Gods that are allotted the world, are the primordial causes of the union that is init. But much prior to this, the one Demiurgus imparts this friendship to the world. This greatest however, and most perfect of bonds, which the father on all sides throws round the world, as being eflective of the friendslip and harmonious communion init, is denominated by the [Chaldean] Oracles, the bond of love heavily-laden with fire. For they say, “ The paternal selfbegotten intellect understanding bis works, BOOK 111.} TIM.LUS OF PLATO. 43h disseminated in all things, the bond of love heavy with fire.” And they add the cause why he did this, “ That all things might remain' loving for an infinite time, woven together intellectaally in all the light of the father.” For on account of this Jove, all things are adapted to each other, “That the elements of the world might remain running in love.” Hence, the mundane elements are bound together, possess friendship, and this indissoluble for an infinite time, through the will of

the father. If also together with these,” you are willing to survey the supermundane cause of fhendship, you will find this likewise celebrated by theologists. For the Demiurgus produced Venus, in order that she might beautifully illuminate all mundane natures, with order, harmony, and communion. And he also produced Love as her attendant, who is the unifying cause of wholes. The Demiurcus however, likewise possesses in himself the cause of Love. For he is “ Metis the first generator, and much-pleasing Love.” Hence he is very properly the cause of friendship and concord to his fabrications. And perhaps looking to this Pherecydes said, that Jupiter when he was about to fabricate, was changed into Love. Because however, he constituted the world from contraries, he led it to concord and friendship, and disseminated in all things sameness and union which pervade through wholes. Through these things therefore, the world is indissoluble, and it is likewise so from its maker. For how can that which generates all things by its very existence, be the cause of corruption to all things? Besides, every thing which i8 corrupted is corrupted either from = matter, or from form, or from its maker; and from each of these in a two-fold respect. For it is corrupted from the maker, either being imbecile, as a partial nature; or changing its intention, as ἃ partial sou]. Itis also corrupted from form, either not being well constituted at first, or being dissolved in the course of time. And it is corrupted from matter, either being inwardly deprived of symmetry, or sustaining violence externally. As corruption therefore, is produced in a sixfold manner, Plato subverts all the modes of it. For the world is not in either way corrupted from its maker. Not from his want of power, because the Demiurgus is the best of causes, and imbecility has no place with him, since he governs the universe by inflexible powers.

* For Mn ée here, read Mnyyy δε. * In the original πρὸ rovrey, but as Venus is posterior to the Demiurgus, who has previously been said to be the cause of friendship to the world, it appears to me that we should read wpos rovrwy, oF rather πρὸς rovrocs, as xpes seldom signifies wilh, when it governs the genitive, 432 PROCLUS ON THE [RooK 11. Nor from his will, becanse he does not at different times will different things ; and because, to be willing to dissolve that which 15 beautifully harmonized, and © well constituted, is the province of an evil nature. But he is good, and the universe is beautifully harmonized. It is a similar thing therefore, for the Demiurgus to be willing that the universe should not exist, and for him not to be good. Nor is the world corrupted from form; for itis harmonized according to analogy, and is perfect and one. And through harmony indeed, form vanquishes; but through wholeness and onlyness, the world will never be deprived of congruity, Nor is it corrupted from matter. For its inherent analogy subverts the pnvation of symmetry. But its onlyness removes it from the reach of external viclence, By no means therefore, is it possible tor the universe to be corrupted. Why then does Plato add, that it cannot be corrupted, except by him by whom it was bound? Itis evident indeed, that it every where belongs to him who binds, to dissolve.

And you may assume from this, that the world is generated in such ἃ way,' as alone subsisting from another cause. For as it is not dissoluble by any thing else than its generator; so it is not generated by any other than by him who bound it, which is, as we have said, through his possessing the cause of the dissolution of that whichis bound. What is here said also has another indication. For the universe is indissoluble by every thing, except by him who bound v. For it is not indissoluble by him; since this is a small thing to assert. But on the contrary, itis eternally bound by him. As if therefore it should be said, that he who possesses scientific Knowledge, ts meapable of being deceived by all things except by intellect; for he is not incapable of being deceived by intellect ; since it is not sufficient to intellect that the soul is not deceived, but that it possesses wisdom; thus also the world is not indissoluble by hitn who bound it, but is rather bound by him. For by other things it is indissoluble ; bat to him it rather belongs to bind, and not to dissolve. Just as it belongs to the sun to Huminate, and not to darken. For this is the province of certain other things.

* But the composition of the world received one whole of each of the fourelements. For it was constituted by him who composed it, from ald fire, water, airand earth; and he did not leave externally any part or power of any one of the clements.” * Instead of euros here, it s requisite to read ovrws. πθοκ 111] TIM/EUS OF PLATO. 133 Plato knew, as we have before observed, that there are many differences of fire, of water, and of each ofthe other elements; from all which, he says, the worid derives its completion; and he confers this as the thira demiurgic gift on the world. So that we must not wonderif he leaves the summits of the four elements in the heavens, but the middle progressions of them in the sublunary regions, and the last dregs of them in the subterranean realms, distributing the elements analogous to the three demiurgi Jupiter, Neptune, and Pluto. For each whole of them is assumed, and the universe consists of all of each; whether you speak of that which is primarily fire, and is celestial, or of that which has a middle rank, or of that which is the last, which is disorderly and confused, and is coloured over with certain fiery qualities. Kor such as we suppose the confused and inordinate to be, such especially appears to be each of the subterranean elements ; because fabrication in proceeding, ends gradually in that which is unadorned, and which participates in the smallest degree of order. These things, therefore, are manifest.

We say, however, that part and power differ; so far as a part of each of the elements, Is of a similar essence with the whole of which it is a part, but power gives completion to each of the elements, For a part of fire is fire; Sut power is one of the many peculiarities in fire, such as motion, acuteness, and tenuity. Itis evident, therefore, that all tire, and all the powers of fire, and of the other elements, are comprehended in the world. What then, some one may say who is impelled by the divine wisdom which is beyond the confines of common philosophy ;' who divides all things, into the empyrean, the etherial, and the material;* and who calls the visible alone the material world, what shall we assert of the firmaments that are above the world, whether it be requisite to call them Olympus, or empyrean, or ethers? May we not say, that though those firmaments should not consist of the four elements, again it is true, that no part of the four, is external to the universe, or rather, as Plato says, is erternally. For the term ectlernally, is more emphatical, because it manifests, that the violence which these clements bring with them, is not within the universe, but externally invades it. For those lirmaments are fiery, and are comprehended in the whole world. And again it

* Proclus means by this, the wisdom of the Chaldeans, as delivered in their Oracles. > According to the Chaldeans there are seven corporeal worlds, one empyrean and the first; after Wis, three ethereal; and then three material worlds, which consist of the inerratic sphere, the seven planetary spheres, and the sublunary region. 434 PROCLUS ON THE [ϑοοκ "17. is true, that there is no fire out of the universe, but the universe comprehends the whole of it, such as the universe is, and such as is the amplitude of its bulk. So that the assertion of Tiinwus 15. perfectly true. But why then, some one may say, does he give subsistence to the universe, beginning from the inerratic sphere? Is it net because it belongs to a natural philosopher to discourse about visible, and in short, sensible natures? Perhaps, too, he very properly alone makes mention of these, as pertaining to the fabrication of Jupiter. For of those [10 e. the empyrean, etherial, and material worlds] the etherial is most vivific, but the empyrean is paternal, and the material is demiurgic. For the fire which is the first beyond, did not englose its’ power in works, but in intellect : for the artificer of the fiery (i.e. the empyrean) world ts an intellect * of intellect, says the Oracle. Unless it be requisite to say this, that Plato produces soul analogous to the etheral worlds, but intellect, to the empyrean world. Ifence also he says, that soul was mingled from three parts, but that intellect is impartible. For the etherial is triple, and the Psychocrator, or mingler of soul, who ascends into the cetherial worlds, is a Teletarch. " We Jearn, alsu, that the empyrean world is one, and is essentially intellectual. These things therefore must hereafter be considered : for itis very dubious how they accord with the dogmas of Plato. Now, however, let us pass on to the words that follow.

“ For by a dianoetic or reasoning process he concluded, that it would thus be a whole animal in the highest degree perfect from perfect parts. And besides this, that it would be one, as nothing would be left from which any other such nature might be produced. And further still, that it would neither be obnoxious to old age, nor disease. For he intellectually perceived, that the heat and cold which meet in body, and all such things as have strong and vigorous powers, when they surround bodies externally, and fall on them unseasonably, dissolve their union, and introducing diseases and old age, cause them to perish through decay.” ’ For ex buvapuy here, read env δνναμιν. * Instead of γον yap ws, it is necessary to read νὸν yap vous. Ὁ The Teletarchs subsist at the extremity of that order of Gods which is called intelligible and at the same time intellectual. See the 4th Book of wy translation of Proclus on the Theology of Plato. Book 111} TIMJEUS OF PLATO. 430 Plato assigns three causes, that I may speak summarily, through which no element is left externally to the universe, viz. perfection, unity, and perpetuity. But all these reciprocate in the subject of them. For if the universe is perfect, there is nothing external to it. For another world might be generated from that which is external; since why should one thing be generated from these elements (which are within the worldJ, but nothing from those (which are external to it}?

And if there is nothing external to the world, the world is one. Again, if the world is perpetual, there is no body external to the universe, homogeneous to the elements which are init. For if any thing should invade it, it would injure, and dissolve the universe. For being external, it would be foreign to the world, and being foreign it would molest the universe. And if nothing is external to the world, the world is perpetual. For it will not have that which is corruptive of it. If also the admonition respecting the onlyness, perpetuity, and perfection of the universe, is true, it was before assumed from the paradigm. For that was allperfect, uniform {or having the form of one], and eternal ; the second of these, on account of the one being, from which the only-begotten is derived; but the third, through eternity, from which perpetuity is derived ; and the first, through comprehending all the forms of intelligible animals. For this is the peculiarity of allperfect animal. But the all-perfect, indeed, is the cause of pertect natures ; the uniform, of monadic; and the eternal, of perpetual natures 3 since every producing cause, produces that which is second similar to itself, and especially when it produces according to essence, and has an essence inenergy. At the same time, also, each of these is demonstrated from these as material causes. For if there is nothing external to the universe, and if it comprehends all appropriate parts, it is one, perfect, and perpetual, Some one however may doubt, how Plato arguing from perpetuity, says that nothing is left external to the universe, For there are other perpetual natures, such as the celestial bodies, and yet something is external to them.

But may you not say of these, that other things are external to them, and yet not external? For as naturally separated from other things, there is something external to them ; but as being co-passive with them, and comprehended together with them as most principal parts of the universe by one nature, there is notany thing external to them. But if any thing was external to the universe, it would be external alone, having no sympathy with the world. It would also be a thing of a foreign nature, would be destitute of the life which is in the world, and would be cut off from it, by the intervening vacuum.

If, likewise, some one should doubt concerning the psychical vehicles, how they 436 PROCLUS ON THE : [ROOK ae are not passively affected by these elements, since they do not vanquish them in the same manner as divine bodies, it must be said that they would suffer from them, if they consisted of things similar to the elements. But now being composed of other things, they remain according to hypostasis ' indissoluble. Αἱ the same time, however, they are not entirely impassive ; but material bodies being agglutinated to them, they are hindered from their natural motion, and are moved in an inordinate manner; neither being able to be moved circularly, on account of the connexion with them of the material bodies, nor to proceed ina right line, on account of their own nature. Hence also Plato calls the periods of our souls, disorderly and confused ; not only on account of the psychical motions, but hkewise on account of the motions of our vehicles, in consequence of such ἃ conglutination taking place from these sublunary bodies. Tf therefore the universe is perpetual, and always subsists according to nature, it will be requisite that there should be nothing external toit. Por this being perfectly foreign trom it, and fallIng on it externally, would become the cause of its corruption, You may also say conversely, that the words, “ar order that the universe may be perpetual,” are the conclusion; but thatthe middle term and the cause of the conclusion Is this, that there ts nothing external to the universe.

For because there is nothing external to the universe, nothing can introduce corruption to it, as something foreign; so that itis perpetual. To the universe therefore this is the cause of perpetuity ; but to the parts init, not this, but other things are the cause of incorruptibility ; such for instance as, the being constituted by the one Demiurgus. For he is simply the cause of immortality to all things; so that the universe is ina greater degree incorruptible. For it is incorruptible on account of the Demiurgus, and because there is nothing external to it. Thus, likewise, it is possible to convert the other parts of the text, as, that because there is nothing external to the universe, the universe ts ouly-begotten ; that the only-begotten may be threefold, viz. on account of the paradigm, on account of all matter being comprehended im it, and on account of the Demiurgus being one. And, also, that the universe is a/l-perfect, hecause It is comprehensive of all things. Each of these assertions therefore is evident. But with respect to the things which are the converse of these, such as that, if the universe is only-begotten it has nothing external to it, this is immediately true of the universe alone; and the demonstrations will be as follow: The universe Is only-begotten ; but if itis onty-begotten, it will have nothing external

For uxcOcow here, it seems necessary toread vrooraay. book 111. TIMEUS OF PLATO. 437 to itself, from which another thing of the like kind may be generated. The universe is indissoluble; but if indissoluble nothing foreign to the natures of which it consists, will be external to it. The universe is all-perfect. For the allperfect is that which is not defective in any thing. Hence Aristotle also says, that the universe alone is perfect; but all things in it are imperfect, as being parts of the universe. These therefore, that I may speak summarily, are the particulars which are discussed by Plato. If, however, you are willing, we will recur to the words themselves. Through the words therefore, “by a dianoetic or reasoning process,” he evolves the intellectual perception in the Demiurgus, calling it dianoia; since he apprchends it dianoetically and not through simple projection. For a various evolution of cause, ts the work of dianoia ; but a uniform apprehension, and the comprehension of all things inone intellectual perception, are the employment of intellect. Pjato therefore, making himself the promulgator of the causes antecedently comprehended in the Demiurgus, refers his own discursive energy to the uniform intellectual perception of the fabricator of the world. ‘Thus also the oracles call the partible intellection of the Demiurgus, dianoia. For they say, “I soul being hot and animating all things dwell after the paternal dianoias.” But the words, ‘ a whole animal in the hichest degree perfect from perfect parts,” assimilate the world to the intellectual wholeness, and the intelligible allness.

For parts sabsist with a reference to whole, and are not perfect from themselves ; but they have indeed the perfection of parts, yet are simply destitute of perfection. "The universe, however, is properly awhole. Jor a whole totally ts one thing ; a part totally is another ; a whole partially is another ; and a part partially ranks in the third place. And the unrerse, indeed, is a whole totally, as being a whole of wholes. But each of the spheres is a part totally, according to the second Jorm of wholeness. And partial animals, are wholes partially. For the third wholeness is in these, but with a partial peculiarity. And the parts of these are parts partially ; for they are parts alone.

Moreover the words “as nothing would be left from which any other such nature might be produced,” is an explanation of the cause through which the world is one ; but it is an explanation ofthe material cause. For if there was any thing of this kind external to the world, another world greater or less might be generated from it. For the Demiurgus would not leave it unadorned; because he wishes ’ In the original ro ray apa παντελες, but apa is evitlently superfluous, For that the universe is all- perfect, is now about to be proved, 4838 PROCLUS ON THE | [ποοκ int. all things to be good, and nothing to be bad, But if the world is one, nothing of such a nature as the things from which it is generated, is left external to it. Perhaps, too, Plato adds this, on account of the celestial bodies, and in short, on account of monadic natures. For the celestial bodies are monadic, no other things being left external tothem from which such like bodies could be generated. For each of them consists of those things, which im magnitude, power, and multitude, are constitutive of them alone, but of no other thing.’ //ence also they are called monadic, because they alone consist of these things alone. Nor is any one of the simple bodies (1. ον of the four elements], such τὰ ἈΠ respects as the clement? of each of these [eelestial bodies}, From = the elevated conceptions therefore of Plato, it follows, that then alone a thing is corrupted by the natures that surround it, When it Consists of the same things as those by which itis surrounded ;

so that there are as many diflerenees of fire, and of each of the elements, as there are monadie natures from whieh) the universe consists 3 and: the Dc miurgcus coustttuted asimany ideas of simple bodies, as of the composite natures, whieh he in tended to produce, Hence, all of them give completion to oue certain thing, and nothing else is generated from: them,

Bat the words, πω" obuovious to old age, nor disease, Wave ἃ manifest Cause. For disease arises from the want of symmetry inthe things that enter into the body, some of the parts nus being augmented by others, and dissoleing the analogy with the remaining parts of which we consist, through which a superabundance and deficiency of the humours are secretly introduced, and old age accedes, nature becoming imbecile, as Plato says further on, through contending against many things that externally attack it, and enduring a numerous succession of labours. For the concoction and management of the food, purgation, and all such things as are the works of nature, are not without labour. And trom this you may assume, that the Deminrgus who renders the world free from old age and disease, possesses the fountain of the Pwonian series. Por it’ is necessary that the truly existing cause, and which is alone the cause of health, should subsist prior to the generated cause, or the cause of health which the world contains. For, in short, if the cause of symmetry is the health of the cloments, it is necessary that this should exist in the most beautiful manner in the universe, in which there is mn the most

* Tustead of ἀλλ᾽ οὐδε ovSevos here, it is requisite to read αλλὸν δὲ οἱδενος, * For owy τὸ ἐκάστου τουτων στοιχείων, | read cior τὸ ἕκαστον τουτων στοιχέιον. The eclestial bodies consist of, what Aristotle calls, a fifth element, and which is essentially different from cach of the four elements, eminent degree a symmetry of all the elements; so. that the fountain of this is primarily with the Demiurgus. And it seems that there is one concurrence with each constitution of composite natures, and which is a certain demiurgic health ; but another which renovates the existing state of being, or the state of being, which is still preserved, or is in a perishing condition; which is preserved, indeed, in the natures that are connected by indissolable bonds, but is in a perishing condition in those whose connecting bonds are dissoluble. For indissoluble natures, as being finite, and having a finite power, are in want of renovating causes: for they are renovated from things which possess infinite power. And here indeed (1. e. in what Plato now says] the providence of divinity about the universe, in order that it may be free from disease, concurs with the composition of the universe. But the providence mentioned in the Politicus, according to which divinity coming into contact with the helm of the universe, corrects what was vitiated in a former period, is the paradigm of the second kind of health, which is of a renovating nature, [ence also theologists refer one kind of health to E:sculapius, this being all the medicine of things preternatural, whether it perpetually or sometimes only represses a preternatural subsistence.

But they generate another prior to Esculapius, which is consubsistent with the fabrication of things, and which they produce from Persuasion and Love. Uence, as Plato says, the universe is from intellect: and necessity, intellect’ persuading necessity; but necessity being converted to intellect, in order that it may lead all things to that which is best. For it is evident from these things, that the universe subsists according to nature, from its first composition, through the persuasion proceeding from intellect, and the conversion of necessity to intellect. lence, it is manifest that. the Demiurgus comprehends the fountain of health, both that) which is Esculapian, and that whichis Demiurgic. And thus much for this particular,

But the constituted body, is a composite, and alter-motive. That which is selfmotive therefore, is preservative of itself; but that which is alter-motive, in a particular manner requires not to be disturbed by other things, The universe, however, so far as itis a body is alter-motive. But Plato assumes heat and cold as things ofan eflicacions nature, and as possessing strong and vigorous powers; the former producing corruption through section, but the latter through violent congelation, But the word unscasonably manifests the privation of symmetry, and the ‘inaptitude arising from the want of symmetry, and besides these, the incursions * For τὸν τὸν here, read τὸν you. 440 PROCLUS ON THE [poox 111. from chance. For it appeared to those who leave something external to the universe, that it was proper to commit the accidents of bodies to fortune and chance. Plato, however, in saying that heat and cold by surrounding and falling on the world, would introduce disease and corruption, may seem to grant that the world is in short both hot and cold. For if it did not suffer something of this kind, though the natures which surround it should be hot and cold, it would suffer nothing from them. For he says that the world would suffer by the things which would surround it. And if indeed it consisted of things some of which are hot and others cold, it would suffer by these; but if of others, which have strong and vigorous powers, it would suffer from them, For whether these surrounding natures should happen to be contrary to the things of which the world consists, because contrary, they would cause the composite on which they fall, to decay ;

or whether they were similar, they would dissolve the proportion according to which the world was constituted, through being mingled with the similar natures that are in it. As he speaks, therefore, of every composite, he very properly makes mention of heat and cold, as of things universally known. For there 3a certain composite, and it consists of these, and is known to all. Tlenece, because it is known, he mentions these. Since, however, every composite does not consist of these, he adds, in what he afterwards says, universally, ‘ and all such things as have strong and vigorous powers,” though they should not be heats and colds. For it is necessary that every physical body should have a physical power, through which it may be able to act according to nature, If, therefore, any body should surround the world, whether similar or dissimilar to certain things contained in it; if dissimilar, indecd, it would disturb the world; but itis necessary that what is impassive should not be disturbed by that which is foreign, and by something which is situated ia a certain place; and if similar, In consequence of being mingled with what is similar to it, it would dissolve the ratio of the elements in the world, from which it is constituted according to the most beautiful Lond. Such therefore is the explanation of the particulars of the text.

Let us, however, survey itself by itself, how there is nothing external to the universe. For why did not the Demiurgus who constituted matter, fabricate many kinds of matter, and many worlds?) May we not say, that he constituted matter, and always constitutes it, according to the unity which he contains, so that on this account, he very properly produces but one matter ; and that the multitude of sensible forms possess differences, which distinguish them from each other, but that matter is without difference and without quality? Por though we should orant that there are many kinds of matter in this universe, yet we must say that there is one matter which proceeds from on high through diminution, as far as to the last dregs of things, which last sediment also is truly formless, the summit of matter having a great alliance to forms. For all things according to their summit are most allied to the natures prior tothem. So that there is one, and vet not one matter, which proceeds through all things, itself subsiding into itself. Onaccount of this matter, therefore, the Demiurgus produced one world having itselfa diminution with reference to itself.’ | Every thing likewise which makes by its very existence, being one in itself, makes one image of itself, and one whole form; and especially when it remains immoveable. For being moved, it is possible for it to make other and other images of itself.

Farther still it may be said, that to divide production into multitude, is no lonzer the effect of power, but of imbecility. But to comprehend multitude in unity, and to connect thewhole number of things through the monad, is the province of admirable abundance. Vf, therefore, total powéris in the Demiurgus, if he is an immoveable cause, if he fabricates by his very being, and if he generates that which is similar to himself, he generates the world one, Whole, and perfect. What then, it may be said, is not the Demiurgus able to

govern many and infinite worlds? We reply, that multitude and the infinite (in quan- tty} are not the prerogatives of power, but that it pertains to power to congregate things that are divided, and to give bound to infinites. For this assimilates things to the good, 0 which also the Demiurgus extends all his productions. "This, therefore, is demonstrated through many other arguments. That Plato however, in an admirable manner informs us, that nothing is left external to the universe, from which any thing else of the like kind could be generated, and that each of the things that are monadic alone consists of the simple | natures of which it is composed, and there are not other? things external to it of a similar kind, from which any other such nature could be produced, we may learn by observing that he says, an all-various inequality exists in the seeds of bodies. And also, that on account of this inequality, the differences of fire, and ofeach of the elements, are incomprehensible. Hence, all fire is not ’ similar to all fire, though visibility is common to all. On this account likewise, there is a certain fire which burns, and this is all-various from the smallness and magni-

{ For aura εἰς eavrny here, it seems necessary to read αὐτὸν εἰς eavroy. I * Instead of καὶ μὴ εἰναι exros avrov, adda rovros ὁμοία, it is necessary to al και μὴ εἰναι eKTos “avrov ἄλλα κ. ds ἡ Οὐχ is omitted here in the original. Tim. Plat. Vou. I. aK 442 PROCLUS ON THE [Βοοκ rit; tude of the elements of which it consists. And the same thing is true of all the elements. Each of the monadic natures therefore, consists of all such things, as are contained in it alone, but in no other thing whatever. Hence it is not externally mingled with them nor is connascent with them. But you may also assume this from these sublunary bodies. For not every one is nourished by every one, but different bodies by ditlerent things, because all of them are not similar to the elements of which they consist. But each body becomes greater through those things by which itis able to be nourished, the things that enter into it receiving the places of those that depart from it. On this account, therefore, corruptible natures perish, because there are external to them things of a kind similar to those of which they consist, and which are contraries some to one thing, and others to another. Each of these also, being added to their appropriate natures, introduce corruption to composites, by dissolving the symmetry which is in them. In things that are corruptible therefore, the reason or productive principle, especially effects a difference, since itis very different from that of simple natures.

But in things that are indissoluble, the difference, and tbe reasons of the composition cf them, pertain to the same things. Hence, they are indissoluble, and in short monadic, alone existing from elements alone, according to one reason, and one symmetry. These things, therefore, should be examined more fully. Por we shall find that they subsistin a beautiful manner,’ if we look to things, and do not restin words alone, as is the case with many who meddle with the theory of these particulars. Let us, however, proceed to what

ux next said by Plato. “ Through this cause, therefore, and this reasoning, he fabricated the world one whole, perfect from containing in itself all wholes, and free from old age and disease.” Cause indeed, uniformly comprehends every thing which proceeds from it, but reasoning comprehends its productions ina divided manner, as we have before observed. So that the universe as one whole is comprehended by its cause, and is generated according to cause ; but as consisting of all wholes, it is generated by a reasoning process.’ And itis generated one indeed, by the demiurgic deity, MInstead of evpyooper yap ov καλως ἐχόντα, it js obviously necessary to read ἐυρησομεν yap καλως €yorvra. * A reasoning process in the Demiurgus signifies, as has been before observed, a distributed or divid- ed cause of things. and according to divine union; but a whole according to the wholeness which is connective of intellectuals." For this producing totally renders the universe a whole. And it isa whole containing in itself all wholes, according to the divided causes of forms. For the monad possesses with itself the whole number [of which it is the cause.] The universe also is perfect, as being always converted to its principles, and imitating the demiurgic conversion. But it is free from old age and disease, as having a flourishing, vigorous, and ever vigilant life, and as participating of admirable powers. For from the causes which renovate the world a pure and unwearicd life is imparted to it, and from the inflexible * Gods, undefiled power. And through the former indeed the world is free from old age, always becoming new ; but through the latter, it is free from disease, being puritied from every thing preternatural. The Demiurgus, however, comprehends the cause of both these.

“Βαϊ he gave to it a figure adapted and ailied to its nature. For to the animal which was to comprehend all animals in itself, that figure will be adapted, which contains within its ambit all figures of every kind. Hence he fashioned it as with a wheel of a spheriform shape, every where (or fromall the parts} equally distant from the middle to the bounding extremities; this being the most perfect of all figures, and the most similar to itself. For he conceived that the similar is infinitely more beautiful than the dissimilar.” After the total causes of the world, the whole composition of it, and its essence consisting of total plenitudes, Timaus speaks concerning the figure of the universe ; the most similar of all figures, being essentially imparted to it by the Demiurgus. And this is the fourth demiurgic gift conferred on the universe. There are therefore, other demonstrations both physical and mathematical, that the world is spherical, which we shall afterwards discuss. Now, however, let us first direct our attention to the Platonic demonstration, which is truly a demonstration, and together with ¢hat itis, showing why it is. The demonstration therefore, is ' The wholeness which is connective of intellectuals, constitutes the middle trad of the order of Gods which is denominated intelligible and at the same time intellectual. See Book iv. of my translation

of Proclus on the Theology of Plato. * These are the Amilicti or Curetes of the Grecks, and form the a triad of the intellectual 444 PROCLUS ON THE [Book 1. triple, the first being derived from ¢he one, the second from intelligible beauty, and the third from intellectual production. Or rather each of these is manifold, and at least triple. We may say then, immediately with respect to the demonstration from the one, that the Demiurgus is one, and you may also say that the paradigm is one, and that the good is one, From these things likewise, you may assume, that in figures that which is especially one is more divine and more perfect: than that which is not one. For that which ¢he ove is in the Gods, that which the one intelligible animal itself, is in intelligible animals, and that which the one maker and father is among the Demiurgi, that the sphere is among solid: figures, For the one is comprehensive of many unitics, animal itself, of mtelligible animals, the one Demiurgus, of many causes, and the one spherical figure, of all figures. The second demonstration therefore, is from the beautiful and the becoming. For the spherical figure’ is becoming to the receiver, to the giver, and to the paradigm. To the receiver indeed, because he being perfect, is friendly to the most perfect of firures, and he who is comprehensive of all things, is friendly to that which comprebends all things in itself.

But it is becoming to the giver, because he being intellect, and converted to himself, generated a becoming figure, and most similar to himself. For as Plato says in the Laws, intellect possesses intelligence similar to the motion of a sphere fashioned by a wheel; being extended according to the same things, after the same manner, in the same, and about the same. And itis becoming to the paradigm, because the intelligible universe is a thing of this kind, converging on all sides to itself,

On all sides like a sphere’s revolving bulk, Well from the middle pois’d with equal force, And round its stable centre glad to run : says Parmenides. The same things also are asserted by Empedocles. For he makes a two-fold sphere, the one being sensible, in which strife predominates, but the other intelligible, which is connected by Venus. Ie likewise calls the one the image of the other; but it is evident which of the two he denominates the mage. The third demonstration therefore, is from the allied. For a spherical figure is allied to the universe; since it is allied to the one, to the Demiurgus, and to allperfect animal. To the one indeed, because of the oneness of a spherical figure. “ Yor ro rperoy here, it is necessary to read ro σφαιρικον. noox it] TIMEZUS OF PLATO. — 415 For as the world is one, so likewise the figure of it is uniform. Buta spherical figure is allied to the Demiurgus, because he contains all things intellectually in himself. And it is allied to the paradigm, because it first proceeds from it. Hence this figure, is primogeniat to the world. It also presents itself to the view, in the occult order itself.'’ For (what is said in the Orphic verse ]

Unwearied in a boundless orb it moves, is asserted of that order, But itis more clearly seen in’ all- -perfect animal, For itis said of this divinity by the theologist, that he is excited in an ineffable circle. And it is still more clearly visible in the [intelligible and at the same time] intellectual Gods. For there, intellectual figure, the rectilinear, and the circular subsist, as it is asserted in the Parmenides. Farther still, after these Gods, this figure is seen in the Demiurgus. For ashe is intellectual intellect, the universe subsists appropriately in him, and he receives demiurgic powers from the Gods that are prior to him. Hence also he is the Demiurgus of all mundane figures. But what shall we say after the Demiurgus of much-honoured Vulean? Does he not fashion all mundane natures, elaborating all heaven and generation, and making Bracelets and chains, and necklaces and rings.* For how is it possible, since he produces the essence of the mundane body, that he should not impart a figure adapted to each of the bodies contained in the world? He however gives figure to the universe as it were with his own hands; but the Demiurgus by his will alone. For manual operation with him is will, and production is intellection. And thus much we have inferred from these particulars. Because, however, the spherical figure is allied and adapted to the universe, it is necessary that the universe should have a figure of this kind. Perhaps, indeed, because’ a sphere, as those who are skilled in mathematics say, is the most capacious of all solids that have equal perimeters, and as we shall shortly after show by collecting what they have asserted. Perhaps also because every polygonous figure of εὐθεῖ sides may be inscribed in ἃ sphere ;* but it is not possole to

th At the extremity of the first triad of the intelligible order. ἢ iad XVIIL. v. 402. - Tustead of εἰς αλλο σχῆμα duvaroy εγγραφεσθαι, it is necessary to read, εἰς σφαιραν δυνατὸν eyypae φεσθαι. f { ! { | { “48 PROCLUS ON THE [Rook 111. inscribe-every polygonous figure of equal sides in another figure. Hence a sphere is most adapted to that which is to contain all things in itself: for the five regular figures may be inscribed in it. If therefore, you look to corporeal masses, all inasses of equal perimeters will be comprehended in the sphere. Not that they will be so contained in as to have their surfaces equal to the spherical superficies : for they will be less than it. But if all figures may be inseribed in the spherica! superficies, which is not true in other figures, this also is more appropriate to the things proposed. For Plato likewise says that this figure is adapted to that which is to comprehend in itself all figures. For intending to fabricate the body of the universe, through the five regular figures, he very properly looks to all the figures which are about to be comprehended by the universe. So that he evidently directs his attention, not to corporeal masses, but to the inscription of figures.

Farther still, you may also say in a more perfect manner, that the nature which is to comprehend all things in itself, ought to have dominion over all that it contains: for it will not otherwise be comprehensive of them. But that which has dominion over all things, assimilates all things to itself, For nothing has domnion over things foreign and dissimilar. That, however, which assimilates all things to itself, will be by a much greater priority most similar to itself; in order that it may impart similitude to other things. But that which being a body is most similar to itself, is spherical. Hence the body which comprehends all things in itself, is spherical. This figure, therefore, is adapted to the world: for it is most perfect, and most similar. It is most perfect, indeed, as being comprehensive of all things, and as having an unceasing motion. Fora right line is imperfect, as always capable of being extended ; but a circle and a sphere are most perfect, as not receiving increase, and as making the end of their motion the beginning. Such therefore is the meaning of what is here said by Plato. Let us, however, consider the dogma by itself, conformably to the intellectual conesptions of lamblichus. Since, therefore, it is necessary that the world should be assimilated to the whole soul which rides as it were in it, itis also necessary that it should become similar to the vivilic body of that soul. Hence, as the Demiurgus constituted the mundane soul, according to two circles, thus also he fashioned the universe of aspherical figure, assimilating it to the self-motion of soul. fence too, our vehicle is rendered spherical, and is moved circularly, when the

\ soul isin a remarkable degree assimilated to intellect. For the intellection of soul, and \ . . . . . . . . “he . . . the circulation of bodies, imitate intellectual energy, just as rectilinear motion imitates the ascent and descent of souls. Vor these motions pertain to bodics, which are not in their proper places. Farther still, the unceasing motion of the universe, is similar to infinite power; its uniform circulation, to simplicity of essence ; and the circulation of wholes, after the same manner, and about the same centre, to eternal permanency. Again, as the one motion of the world comprehends all motions, one wholeness, all wholes, and corporeal parts; and as one nature, comprehends all second and third natures, thus also it is necessary that the one mundane figure, should be comprehensive of all figures. This figure, however, is spherical, at the same time being one, and capable of containing multitude ; which is a circumstance truly divine, to have dominion over every thing multitudinous: without departing from unity. In addition also to these things, as intelligible animal itself comprehends all intelligible animals, according to one union, thus also the world being assimilated to its paradigm, comprehends all mundane figures, according to the spherical figure. Fora sphere alone is able to comprehend all the elements. As therefore the world by its onlyness adumbrates the intelligible universe, thus also by its spherical figure, it imitates the comprehension of wholes in that universe. Farther still, the world through this fizure is assimilated to intelligible beauty. For how is it possible that a thing which is perfectly equable, commensurate, and similar, should not be in a remarkable degree beautiful? If, therefore, it is necessary that the world should be the most beautiful of sensibles, it is requisite that it should have a figure of this kind, on all sides equal, definite, and accurate.

sides the same, pertains to the cause of bound. Farther still, that which is cole lective of many things into one, and likewise the generative, and the spermatic, rejoice in a figure of this kind. But this is manifest in seeds, and in the more ptincipal parts of animals: for nature renders these as much as possible, spherical. Again, the immutable, the unbroken, and the perpetual, are most adapted! and allied to a spherical figure; since in consequence of every where verging to itself, it is most powerful. For the centre is unific and connective of the whole sphere. Very properly, therefore, did the Demiurgus constitute the universe, which is connective of itself, of a spherical figure. These things, therefore, may be philosophically said concerning this particular. * Yor owecora here, read οἰκειοτατα. 448 PROCLUS ON THE [Βοοκ ut, After another manner, however, the same thing may be syllogistically inferred, physically in the way in which Aristotle endeavoured to prove it. For since the universe is moved in a circle, and it has been demonstrated by him that there is nothing external to the extreme circumference of the world, neither vacuum, nor place, it is necessary that the figure of the universe should be spherical, and not rectilinear. For if it was rectilinear, there would be a vacuum. For as the universe revolves in acircle, it would never have the same place through the alternate mutation ofthe angles and superticies.

For since of every other figure besides a sphere, the lines from the middle are unequal, there will be a vacuum according to the less interval, where the bulk of the body is not. Whether therefore it be according to length, or according to breadth, there will be, during the revolution, a less interval, For a vacuum is perfectly equidistant; bat where there is no body nor figure, there will be a deficiency, In Consequence of the magnitude being less than the vacuum.’ Farther still, from secondary natures also, you: may assuine physically, that the universe is spherical. For the earth Is spherical, as is evident from all things every way tending to the middle of it. But water is dilfused round the earth, and itis spherical. For there is a contlux of it into the concavity, till it comes into contact with the central part of the earth, The ar also surrounds the water and the earth, and the fire surrounds the air. It, however, this be the case, the heavens likewise will be spherical. For there will be a vacuum within them, unless they also spherically comprehend tire.

Again, nature distributes to the first of bodies, the first of figures, and a simple figure, to a simple body. For in each genus of things, ¢#e one is prior to the many, and the simple, to the composite. As, therefore, we distribute motions in a way adapted to their works, to simple works indeed, simple notions, but to composite works, Composite motions; thus also there is an allotinent of appropriate figures, one kind to simple, but another to composite bodies. Ligure, however, ts, as tt were, the visible resemblance of form, the morphe of morphe, and as it were anafiation of the peculiar hyparcis of each particular thing. Hence, that which is essentially simple, proceeds into a simple figure, but that which is variously mingled, has also a co-mingled idea of figure. Farther still, the celestial motion is the measure of notions ; but the measure in each thing is that which is least. The least motion, however, is the swiftest. But circulation is the swiftest of motions. If, however, "Tustead of over ro σχημα ἐλλείψει, δια τὸ peyeNus, ἐλαττον ον τὸν KEVoU in this place, it is necessary to read, ονὲς ro σχημα, ἐλλείψει, δια ro peyeOus ἔλαττον ον τὸν κενὸν.

this be the care, the heavens are spherical. For the sphencal is the swiftest of motions, IN consequence, as the Elean guest says, of proceeding on the smallest foot. Again, of bodies, some consist of similar, but others of dissimilar parts. "To bodies, therefore, of dissimilar parts, dissimilar figures are necessarily distributed by nature. For polygonous and, in short, angular figures, are of this kind, and wiso those that consist ofmany superticies. But to bodies of similar parts, similar fizures are adapted contermably to their excellence. For the sphere alone among solids is a similar figure; since all the rest have dissimilar ficures. For some have two superficies, ἂς ibe cone, others three, as the cylinder, others four, others five, and others more than five, as pyramids on polygonous bases arranged in suecession. If, therefore, ether consists of similar parts, but the figure of that which consists of similar parts is similar, and the similar is spherical, ether is spherical. After this manner, therefore, we may physically prove that the world is spherical, If, however, it be requisite to elucidate what is said, by mathematical demons strations, let us summarily relate what appears to be the truth to those who are skilled in these particulars, In the first place, therefore, they endeavour to prove {that the universe is spherical] from the stars being moved in parallel circles, both the fixed stars, and the planets, the sections always becoming unequal, as we approach to the north;

so that some of the circles touch the horizon; but others which are less than these, do not touch it. And, at last, there is a certain immoveable point, about which all the circulation is moved. In the next place, they infer this from the nights and days becoming unequal, conformably to the solar motions to the north or south. In the third place, from shadows. For whence is it that the sun when he begins to rise," and also when he sets, is more northerr. to us, and appears to pass beyond the crab, but when he is in the meridian, he sends the shadow to the north; unless from the universe being moved in acircle, which inclines to our motion? Farther still, they prove that the universe is spherical, from the stars which are not moved according to depth, always appearing to have an equal magnitude. For if the heavens were not spherical but cylindrical, or some other such like figure, it would be requisite that the sun, when he becoines more southern to us, should appear to be less, oir account of the inequalily of the interval.*| Nothing of this kind, however, is seen to take place. From these things, therefore, astronomers, in short, endeavonr te prove that the universe is splirical.

* For encyec here, it is necessary to read ἀνίσχει». ἢ For vrocracews in this place, it is necessary (o read arorrasews. Tim. Plat. γον i. af 450 ; PROCLUS ON THE {Book 411. But that a sphere is the most capacious of all bodies that have equal perimeters, is also demonstrated by them. Likewise that all bodies of equal sides may be inscribed ina sphere, but not all of them in any one of the polyedra. Nor is there any occasion that we should transcribe what is demonstrated by them. For we write to him who has been sufficiently instructed in these particulars. At the same time, however, thus much must be related, that they demonstrate the superficies of the sphere to be more capacious than that of all other solid bodies of equal ambits, and they particularly demonstrate that it is more capacious than the bodies which are called by Plato, equilateral and equiangular polyedra; partly employing the propositions of Euclid, and partly those of Archimedes. As I have said, therefore, the demonstrations of this may be obtained from their writings. Ttais our intention, also, after we have commented on the whole of the Titmeus, to discuss more fully in a collection of the Mathematical Theorems in the Timieus, such mathematical particulars as are disseminated in the Commentaries; in order that the lovers of truth, by having a collection of these things, may be assisted in the all-various comprehension of the mathematical parts of the dialogue, But enough of mathematics.

Tet us therefore return to the words of Plato, and survey after what manner each of them is delivered. That in intellectuals! then, figure is after whole, and that Plato having demonstrated the universe to be a whole, very properly in what follows teaches us concerning the figure of it, we have before observed. Since, however, this proceeds into-the universe fruin the demiurgic cause, on this account he says that figure was given to it from thence. But the giver evidently possesses by a much greater priority that which he gives. The spherical figure, therefore, is in the Demiurgus, but mitellectually ; so that it is in all-perfect animal intelligibly, and in that which is still prior to the latter of these,* occultly. For if it be requisite to speak what appears to me to be the truth, where intellect is, there also the spherical peculiarity exists. For intellectual energy has an essence of such a kind as that to which the Athenian stranger or guest assimilates it.? But in one place, this peculiarity subsists unitedly and intelligibly, as those say who are divinely wise. In another place, it subsists intelligibly, indeed, but with a * i.e. In first intellectuals, or in other words, in that divine order which is denominated intelligible and at the same time intellectual. 2

i.e. In being itself, or the summit of the intelligible triad. ὁ Τὰ the Luth book of the Laws, he assimilates it to the revolution of a spnere fashioned by a wheel. more abundant intelligible division. In another intellectually, but accompanied with an all-various diversity. And in another sens:bly, accompanied with separa- tion and interval, And _ this last, indeed, is not simply called by Plato spherical (σφαιρικοην), but spheriform (σφαιροειδές), as being an imitation of the intellectual or intelligible sphere. For the universe also is moved in a circle, because it imitates intellect. Bul either the intellectual or the intelligible universe, will be most principally spherical ; and that which ts truly astronomy, will be conversant with these. For this ἐξ fo astronomize above the heavens." Moreover, to be from all the parts equally distant from the middle to the bounding extremities, pertains indeed, to the sensible sphere, because all the lines from the centre of the earth to the extremities of the sphere are equal. For from all the parts is significant of distance according to the three intervals (of length, breadth, and depth}. It also pertains to the mathematical sphere. For there there is a middle, and the intervals are from all the parts equal. After another manner likewise it pertains to intellect. For to converge to ilsclf, and to be as it were of the same colour acoording to every part of étsclf, and to have all the powers in it conjoined to the one of itself, ἐδ the spherical peculiarity in intellect.

Proceeding also still higher, it will no longer be possible to separate the centre from the sphere, on account of the ineflable and united nature of the intelligible* peculiarity. Le says, therefore, that it is the property of the sphere to have all the right lines every way equal from the middle, in order to distinguish it from the circle. For the term every way, or from all parts, does not pertain to this, since it has only two intcrvals.

Plato likewise uses the expression lo fashion as with a wheel, because bodies with us are rendered more accurately round throngh a wheel which cuts off the inequalities of the bodies. And that the simi/ar and the perfect especially pertain to the spherical peculiarity, is evident. The similar, therefore, is analogous to the one, but the perfect to the good, so that through both he refers the spherical peculiarity to the first principle of things, by saying that itis most similar to itself, and most perfect ; equallizing that which is most unical and most boniform. For neither the mixed perfect or similar, nor the right line, which always receives an addition and may become angular; but the spherical peculiarity alone, is most similar and most perfect. After this, he adds, which is evident, “ that the similar ts better than the dissimilar.” For similitude is of an uniting, but dissimilitude of a * Which the Coryphean philosopher mentioned by Plato in the Thextetus, is said to do. * Instead of rns voepas cSuorgros in this place, it is neccssary to read ras voqrys ἐδιστητοε. 452 PROCLUS ON THE {[nooK 111. dividing nature. And the former belongs to the co-ordination of sameness, but the latter to that of difference. And the former is the cause of simplicity, but the fatter of variety to things. As the artiticer therefore of the universe found, that among things naturally visible, the intellectual is more beaatifal than that whieh is desttute of intellect, thus also he thought that the similar is better than the dissimilar.

For in intelligibles, similitude is better than dissimilitude, in powers, πὶ intellectual perceptions, and in productions. Whenee also some one may wonder at those Platonists, who admit that difference is better than) sameness, though Plato says that the similar is infinitely more beautiful than the dissimilar, At the same time, also, dissimilitade is ima certain respect secretly introduced into beings from matter, but similitade accedes from forms alone, and intellizible causes. Sinilitude, therefore, is infinitely better than dissimilitude ; 50 that sameness is also more excellent than difference. ‘This is the judgment of Jupiter. Through this, also, in the universe the similar is better than the dissimilar, in essences, in motions, in figures, and in all other things. For the progression of things Is very properly effected through the similitude of productions to the cause of the production; and again, conversion is the primary leader of another similitude. Very properly therefore is the world, on account of these things, under the dominion of similitude, being a God according to form itself. Hence Plato also endeavours to show what the figure of the world is, from similitude, and the Py thagoric Timeus himself, assigns this as the first cause of its fisure, in conjunction with making a physical mention of it. “ For a sphere alone, says he, both when it is quiescent, and when it is moved, is capable of bem co-adapted in the same place; so as never to fail nor receive another place.” Aristotle likewise after finn, well knew, that with whatever other figure you may surround the universe, you will make a vacuum, through the alternate mutation of the angles, and the unequal distance of the extremes from the middle.

“He also accurately elaborated the external circumference of the universe, and rendered it smooth, for the sake of many things.” Some one may think that the same thing which was before asserted, is again here repeated. For in what docs this smouthness differ from rotundity, or what mutation is there of similitude? In acertain respect, therefore, this universe comprehends what has been said about similitude; but at the same time, there isa difference between surveying what the nature is of the whole figure which per- vades as far as to the centre of the earth, and alone considering itself by itself, the most external superficies of the universe. And what is here said about smoothness, conteads as it appears to one thing, viz. to show that the universe is neither in want of gnostic, nor of partible motive organs, for the purpose of acting upon, orsuflering from other things ; introdaciny this as the fifth deminreie cilt to the world. What is said, therefore, about the sindothness, is a medium between what is asserted respecting the bulk, and the soul of the universe. For the proximate boundary of body is smoothness 3 but the exempt boundary is soul, and prior to soul, intellect. For this is the boundary of soul itself. And prior to intellect, the one deity which connects the whole mundane multitude, is the boundary of the body of the world. You may therefore speak after this manner.

But you may also say, according to a more perfect mode, that. the universe being a luminous whole, it is most Juminous according to its external superticies, and is full of divine splendour. For on this account also poets place Olympus on the summit of the world, being wholly luminous, and light itself. Nor clouds, nor rain, nor winter there are found," But dazziing spleodour spreads its radiance round. Of this luminous subsistence, smoothness is a symbol. Why therefore are the summits of the universe smooth? Plato says, for the sake of many things. For they are so, in order that it may be spontaneously conjoined with soul and intellect, and may be adapted to supermundane lights, through a similitude to them, Smoothness, therefore, is sixnificant * of the highest aptitude, through which the universe is able to receive the illaminations from iniclicca and soul ; in the same manner as mirrors receive the representations of things by their smoothness. Formerly also by theologists, a mirror was assumed as a symbol of aptitude, to the intellectual completion of the universe. Hence they say, Vulean made a mirror for Dionysius, or Bacehus, into which the God looking, and beholding the image of himself, proceeded: into the whole partuble fabrication of things. You may say therefore, that Plato reminds os of this catoptnc apparatus, ino what he now says of the sniouthness of the external superiicies of the world, Hence the corporeal

* fom, Odyss. vi, v. 45. Butin Proclus for ava bad \or aibon, read a\\a μαλ᾽ αιθρη. ἢ For συμμακτικη here, read σημαντικη. ie, PROCLUS ON THE [βοοκ 111. universe is a thing of this kind, externally smooth, according to which also, it ix connascent with its own intellect, and with the Demiurgus, Henee tov, pocts establish the Demiurgus on the highest summit of the world; it being allotted so great an aptitude from him, to the participation of intelligible causes, If you are willing, also, according to another mode, smoothness itselfis a symbol of the divine and simple life in the world. We, therefore, since we havea partible life, have also the parts of the body multiform, and variously mixed, because different things are prepared by nature for a different life, But the universe has one and asimple Jife. For it is purified from those things of which terrestrial animals are in want, through a material: and partible life. Menee it is. the reeipient of one life, butis exempt from a various life. Itis also prepared for one, but is unreceptive of a divided life. On this account, it is said τὸ be accurately elaborated eaternally, and rendered smooth, because it is fitly adapted by the demiurgic cause, to the reception of one life, being constructed as the orzan of such a life. What follows, however, is shgmiticant of this,

“Nor was the addition of eyes requisite to the universe: for nothing visible was left external to it. Nor was hearing necessary : for there was nothing externally audible, Nor was itinvested with surrounding air, that it might be in want of respiration,” Through these things, Plato appears to do nothing clse, than to take away a partible life from the universe, and the partible organs, which are suspended from us, when we descend intu generation, For while we abide on high, we are not at ail in want of these multiform lives, and partible organs. But the luciform vehicle is sufficient, which possesses all the senses unitedly. If, therefore, we are purified from every !ife of this hind, when we are liberated from generation, what ought we to think respecting the universe? Ts it not, thatit has one simple life, thatitis wholly vigihintly excited to it, and is equally in every part prepared for the completion of one Lite? Or taust we not in a much greater degree admit) hese things of the universe! Por wholes are more divine than parts, and comprehending than comprehended natures, And thas much as to the cotmmon conception of the things proposed, Since, however, in whatis now said, and in what follows, Plato takes away

nooK 111. TIM-EUS OF PLATO. 455 all sense from the world, viz. sceing, hearing, smelling, tasting, and touching, let ug in the first place consider this, whether the universe is sensitive or not. For of the ancients, some were led to one, and others to another opinion on this subject. We indced hear theologists speaking of the fountain of sense, and asserting of the father [i. ον of the Demiurgus] that he possesses intelligibles through intellect, but introduces sense to the worlds."| And again, we hear from the Greeks, Sun who see’st all things, and dost all things hear,” Seeing and hearing not existing in him partibly, as in us, but according to one life, and one subject. Since in us also, Aristotle proclaims, that there is principally one sense, and one principal sensorium. Nor were the wise men among the Greeks ignorant that there are divine senses, nor did they refuse to assert of the Demiurgus himself, The undecaying royal ether forms Hlis intellect from falsehood free; by which He all things indicates and knows; nor voice, ! Nor sound, wor rumor can Jove's cars clude. And why do I speak of theologists, when Plato himself says that the universe is an animal, and that animal is characterized by sense? So that asserting likewise that a plant is an animal, he immediately imparts to it a certain other sense. On hearing therefore, as [have said, these things, we are unwilling to admit that the universe is without sensation.

For in the Theetetus, sense is said to be the frustration of truth ; and it is universally agreed that its knowledge is passive, and conversant with the images of things. lence, it is better, in order that we may be in the middle of both these, to take away from the universe every sense of this kind, and to give to it another more excellent than this, and more adapied to the Gods. What, therefore, is this sense, and after what manner may it be assumed? That the universe, indeed, is sensitive, we may render manifest from its being an animal, and from the soul of it being dianoetic and doxastic, and imparting to the mundane body a participation of both these, which participation is an image of dia-

Ὁ This is asserted in the Chaldean Oracles. * Cayss. XT. v. 108. * Foravéa here, read avéq; nod for mAvOer im the foliowing line, ἡ ληθει. These verses are Orphic. 456 PROCLUS ON THE [Boox 11}. ποῖα and opinion ; and this we say is the mundane phantasy itself, adumbrating intelligence, and possessing invisible sensations * of the sensibles which exist in every period. It is possible, therefore, from these and many other arguments, to be persuaded that the universe possesses sensation. Batit requires an appropriate inspection, to know what sense it possesses. Tsay then, that of sense, the first and most principal kind, is that which imitates intellect. For every where things | that rank as first, have an imitation of the natures prior to them. Hence, this sense is conjoined to things that are first, comprehending in itself the sensible object of its perception, and neither passing from some things to others; for this is the province of sense distributed into various parts; nor proceeding outwardly 5 for this is imperfect ; but it possesses the whole of what is sensible in itself, and 13, as it were, rather consciousness than sense. The second kind of sense after this, 1s that which proceeds indeed outwardly, but according to a perfect energy, which every where always apprehends the whole object of its knowledge with invariable

sameness, and is purified from all passion, and from all the imbecility which 18 adapted to partible and material organs. But the third kind of sense is that, which suffers from externals, and is mingled from passion and knowledge; beginning indeed from passion, but ending in knowledge. And the last kind of sense is that with which the most obscure knowledge is present, which ts full of passion, and proximate to physical sympathy, so as not to have a kuowledge of the forms of sensibles. Thus, for instance, it does not know that the thing which acts on it is hot or cold, but alone perceives that what falls on it is pleasant or painful, Por Timzus farther on informs us that the sense of plants is a thing of this kind, being an apprehension alone of the pleasing and the painful from sensible objects. Sense, therefore, thus procceding supernally, the world, indced, 1s sensitive according to the first kind of sense. For according to the whole of itself itis the thing seen, and the eve [by which it is seen]; since we also say that the sun, and each of the stars, is aneye. Phe whole world therefore is sight and that which 15 visible, and is truly comprehensible by sense and opinion, Hence the knowledge in itis all-perfect, its sense is tudivisible, and itis itself all things, viz. that which is sensible, the senusorium, and sense; just as the Demiurgus of it, 15. intellect, intelligence, and the intelligible. As, likewise, it comprehends in its whole body partial bodies, so inits fofal sense it contains many senses. And it does not

» αισθησεις is omitted in the original. know the colorrs and the sounds of sensibles, but the essence of all of them, so far as it ® material and undivided. Hence also it has a sensible essence, and essentialty, but not according to accident, sensible. For as that which is always intelligible, is not in a certain respect intelligible, and ina certain respect not, but is wholly intelligible, though not to those beings whose intellectual perception is partible, but to a divine intellect; after the same manner the venerated sensible nature, is not in a certain respect sensible, and in a certain respect deprived of sense, but is wholly sensible, not to us whose sensible perception is partible, but to ¢o¢al animal, in which also there is a total sense. For as the intellectual perception of the Gods is of one kind, but that of men of another, thus also the sense of Gods is different from that of partible animals; the former having a knowledge of partial essences, but the latter of things alone pertaining to essences. The world therefore, has the first sense, Which is immutable, united to the object of knowledge, and all-perfect according to energy. But total animals, which are purified from generation, are allotted the second form of sense. For because indeed, they are parts of the universe, the sense of them proceeds to the whole ; for there is also something of them which is external, But because they are exempt from generation, they comprehend that which is sensible impassively and energetically. And such partial animals as have communication with generation, and employ as organs, luciform vehicles, possess sense mingled from passion and knowledge. But there are also certain iast animals, such as plants, which participate of a vestige only of life and sense; one kind of sense being total, another partible, another knowing the essences, and another the images of sensibles.

It is not proper, therefore, to be disturbed, because Plate takes away from the world, all partible organs. For hearing is not divided in it from sight 3 since neither, as we say, is the one divided from the other, in our spirit, but there are init, as Aristotle says, one sense which is truly so called, and one principal sensorium. Hence the world is neither in want of eyes extended to things out of itself, nor of ears,’ to receive information externally, but it is itself both eye, and that which is visible, ear, and that which is audible ; and the one sense in it knows all sensible natures. For whence also is the one sense in us which is prior to the many senses derived except from the universe? The world therefore, knows all the beauty that is in itself, through sight; and through the hearing all the har- * Instead of ovrey here, it is obviously necessary to read wre. Tim. Plat. Vou. I. 3M 458 PROCLUS ON THE [Boom 111. mony which pervades through wholes. Hence it neither requires eyes in order to see, nor ears in order to hear. It possesses also this eyeless peculiarity according to the image of the intelligible God,’ to which it is assimilated. For Orpheus says that this God has eyeless Love,

In his breast feeding eycless, rapid Love. Thus therefore, the universe is conjuined through fove to the natures prior to itself, and beholds the beauty which is in them through that which is in itself; and this not by perceiving with paruble senses. “Nor was it invested with surrounding air, that it might be in want of respiration. Nor again, was itin want of any organ, through which it might receive nutriment into itself, and discharge it when concocted. For there was no possibility that any thing could either accede to, or depart from its nature, since there was nothing through which such changes could be produced. For indeed, the universe affords nutriment to itself through its own consumption; and being artificially fabricated, suffers and acts all things in itself, and from its own peculiar operations. For its composing artificer thought that it would be much more excellent, if sufficient to itself, than if in want of other things.” Through what is here said, Plato takes away two other senses from the universe, the smell and the taste. The former indeed because it is without respiration, For not every thing which respires isin want of smell, though every thing which has smell respives.” But that which respires is more perfect. Phis therefore, he takes away from the universe, Hle also takes away the taste, because the universe is not nourished, Por the animal which is nourished, is in want of the taste. Again therefore, how shall we say? Must it not be thus, that these partible senses are notin the universe, but that it contains one simple sense in itself, which has a knowledge of all colours, sounds, juices, spirits, and qualities, the sensivle essences themsclyes existing in the universe as in a subject. For if the one

* i. δ. Phanes, or animal itself, the exemplar of the universe. * Tnstead of ro yap avaxveur δειται rns cogonoews, εἰ καὶ μὴ παν TO EXOY οσῴρησιν, ἀαναπνένστικον ἐστι, in this place, it seems requisite to read, ov yap παν αϑαπνγεον δειται rns oogpnoems, εἰ και παν TO ἐχον κι Δ. [common] sense which is in us, uses all the partible senses, and knows all things according to the same, how much more must the world know at once all the variety of sensibles, according to one reason, and one sense? As therefore, it is one in essence, and as it is allotted a uniform figure, thus also it has one sense, comprehending in itself all sensibles. For it likewise contains one nature, which connects and vivifies all bodies. And these are the dogmas respecting the universe. Let us however, discuss the particulars of what is here said by Plato. In the first place therefore, he admirably refers the use of the smell to respiration, but not to the discrimination of fragrances ; giving us the more comprehensive cause, as existing in respiring natures. For when we have a sensible perception of fragrant or fetid substances, we respire; but when we respire, we have not entirely a sensation of them. For respiration is more natural, and more comprehensive than the proper subjects of the smell; since such animals as have the sense of smelling, but do not respire, in consequence of not having lungs, are more imperfect than those that do respire.

Very properly therefore, does he frame his argument from more perfect animals, that if the universe had the sense of smelling, it would be requisite that it should have it accompanied with respiration, in the same manner as the more perfect of smelling animals. But in the second place, he refers the use of the taste, to nutriment. For nature formed this as a criterion of juices, through which nutriment and increase snbsist. For that which is without moisture has the power of manifesting this. The world however, is not in want of nutriment externally, but imparts it to itself, increases itself, and is the cause of its own consumption. And in the first place, if you are willing, it effects this, according toa division into two; the heavens augmenting and changing all things, but the sublunary regions being increased and consumed. For the generation of one thing is the corruption of another. But of each of these,’ the motion of the heavens is the cause. In the second place, the world eflects this from the heavenly bodies themselves, receiving by their motions an analogous increase and consumption, according to their risings and settings, their visibilities and occultations, their elevations and depressions, their illuminations, and mutations of light; through which the celestial bodies receive and lose a certain thing, in the same manner as sublunary natures. For from these, generation also is changed.

' For exarepas here, it is requisite to read ecarepwes. 460 PROCLUS ΟΝ THE [βοοκ 111. And again you see that the natures which are above the moon, have increase and consumption according to analogy only; but that sublunary natures are essentially the recipients of both these. But the moon is between these, and is truly an isthmus, exrhibiting in herself the beginning of mutation according to an increase and diminution of lisht. For in the bodies prior to it the same form perfectly remains, in their increase and consumption; and in the bodics posterior to it, their very existence is naturally adapted to reciprocate. But in the moon the essence remains, but the light is changed evternally according to daninution and increase, which is not the case with the luminaries that are above it. WWence it is not proper to say, that the heavenly bodies are nourished from exhalations, as some fancy they are. For things which are in want of an intlux externally, and receive addition and ablation, have not indissoluble bonds. Hence the celestial bodies remain immutable ; as of the ancients Proclus, Mulotes, and Philonides assert, and of those that are more modern, al! the Platonists from DPlotinus. For as Plato has not yet delivered to us the generation of the heavens and stars, how could he speak about the nutriment of them? And it seems, that now gencrating the elements alone, and perceiving that these proceed through each other, and that all are in all, he calls this mutual transition, the nutriment of the universe, of itself by itself;

since it both acts upon anid suffers in itself, by imparting to all things, all the things of whieh it consists. Hence When he likewise constitutes the other natures (i. 6. the celestial), then he introduces their iluminations, and the communion of all of them with each other, through these. Alone therefore, directing his attention to the composition of the four elements of the universe, and perceiving that in these, there are certain communications with each other, he says, that the consumption of some, is the nutriiment of other parts of the universe. But it is not yet manifest what each of these may be. Now however, thus much is evident, that all the parts confer something on each other, in order that the universe may become one, and are in each other, so as to nourish each other, and this without any diminution of themselves. For all things of which the universe consists, are in the earth, and ἃ} of them are hkewise in the middle elements; and thus the whole world is nourished by itself, from its own parts, having all things in all.

Farther sull, this also may be said, that if nothing proceeds to the universe, there is no body external to it, and that if nothing departs from it, there is no vacuum out of the world. For it would be in vain not being the recipient of any thing, as that is which receives the world: which things were particularly em- braced by Aristotle, who subverts the existence of a vacuum in energy, and preserves the world only-begotten, But that nothing departs froin, or accedes to the universe, Plato infers, the latter indeed, becanse there is nothing external to it, and the former, from the universe making the consumption of itself, its proper nutriment. As therefore, not having the organs of nutrient in itself, it has nutriment, and is that which itself nourishes itself, and is at the same time nourished ; thus also, not having senses extended outwardly, it possesses sense in itself, and is itself sensible to itself. And that Plato intended the latter should be inferred as well as the tormer, I think he clearly manifests by saying, that “ the universe suffers and acts all things tn itself, and from its own peculiar operations.” But if all that is gencrated, is the consequence of the universe acting on and suffering from itself, it must not be said, that either consumptions or corruptions are simply evils. For neither does a worthy man, and much less the universe, do any evil to himself. And this indeed, is a divine corollary, which is to be assumed from what Plato says.

Again however, he recurs to the true cause of all mundane effects, viz. the demiurgie art, and the principle which is perfective of wholes. For from thence art also proceeds into the demiurgic order. Hence the Oracles call the Demiurgus of the universe ove who produces works by art; which expression Plato divides, at one time calling the things contained in the world, the works of the Demiurgus, [as when he represents the maker of the world saying] “ ofwhom Iam the Demiurgus and father of works ;° just as the Oracles also when they say; for understanding the works of the paternal self-begotten intellect ; but at another denominating the energy of the Demiurgus art, which in the end becomes the cause of the sufficiency of the universe to itsclf, For the Demiurgus being good, raade all things simitar to himself; i. e. he made all things perfect and selfsufficient. For self-sufficiency is an element of the good. By no means however is the world, as possessing the power of beng sufficient to itself, diculsed through this selfsufficiency from its maker, but is ina greater degrec united tohim. For by how niuch the more self-sufficient it is, by so much the more is it constituted ina similitude to him. And by how much the more it is assimilated, by so much the more perfictly is it united, to the deniurgic.gooduess. The universe therefore is self-sufficient, as being the object of sense to itself," and as not being in want of other sensibles. For to these the appellation of indigence belongs. But it is in want of the Gods, as being

" Eavry is omitted in the origiual. . always filled by them. Or rather neither is it in want of these, for divinity is every where present, and the universe is always prepared for the reception of divine goods.» And as the similar is better than the dissimilar according to the judgenent of Jupiter; so likewise, the self-suflicient is more divine than that which is indigent. For the self-suflicient has dominion in the Gods, and similitude in beings. And this is another dogma of the mighty Jupiter. “ But he neither thought that hands were necessary to the world, as there was nothing for it either to receive or resist ; nor yet feet, nor any other members which are subservient to progression and rest.” The touch is the last of the senses, and of this an animal especially participates according to the whole body, but particularly according to the hands. For these have the greatest power of touching, as may be seen in the operations of them. Since however, the hands afford us a twofold use; for through them we receive things that delight us, and repel such as pain us; but the universe cannot receive anything, for it has every thing which it wishes; nor repel any thing, because there is nothing foreign to it ;—this being the case, itis not at all in want of hands. For as Aristotle says, neither nature, nor God, does any thing in vain.

So that the Demiurgus did not make hands to adhere to the world, because they would have been added in vain. Since however, that which is motive 1s suspended from that which is sensitive, but [mean that which is maturally motive, the discussion of Timwus, appropriately and at the same time reasonably proceeds, froin the sensitive to the progressive organs. For the feet were formed as instruments for rectilinear motion, as likewise were the other parts subservient to progression, such as the leg, the knee, the thigh, and any other such-like part. Its impossible however, for the universe to be moved ia a right line: for, as we have before shown, there is no vacuum external to the universe. Through these things therefore, he takes away the progressive and sensitive parts. And here again it may be said, that in taking away the motive organs, he alone takes away feet, but not wings; because feet are suflicient to more perfect animals for the purposes of motion ; doing the same thing here as he did respecting smelling and respiration,

Again however, it must be said, that these organs are by no means in the universe, but that sense and motion after another manner are. For since every * For opowrnre in this place, itis obviously necessary to read. 9 opovorns. thing sensible of whatever kind it may be is comprehended in it, and it is itself the first sensible, it has also one sense conjoined to a sensible of this kind, just as the intelligence of the Demiurgus is conjoined to the whole of the intelligible, and is said to absorb the universe in itself. After the same manner therefore, the universe absorbs itself by the sense of itself, and comprehends the object of knowledze, by a connascent knowledge, Besides, it has indeed powers: which apprehend and are the guardians of all things, and these are its hands. It possesses likewise perfective orders, and these are analogous to nutritive parts. And it exhibits vivilic causes, which correspond to the parts of respiration. Besides these also, it has other powers, some of which fill it with invisible causes, and others conjoin it to intelligible light; of which the latter are analogous to seeing, but the former to hearing. By those also who survey it physically and theologically, it will be found, that it has a motion analogous to this sense. For as it has a sense of itself with itself, so likewise it has a motion in itself, and circulating about itself, and both these, according to the similitude of its paradigm. For in this there was intelligence converging to itself, life converted to itself, and know- ᾿ ledge not subsisting according to transition, nor according to a distribution into parts, but selperfect, and united to intelligibles themselves. For such is the intellect which is there, energizing prior to cnergy, because {according to the Oracle] it has not proceeded, but abides in the paternal profundity, and in theadytum according to the God-nourished silence.

* For from among the seven species of local motion, he distributed to it that which especially subsists about intellect and wisdom, and which is adapted and allied to its body.” Of the ancients, some converting the world to intellect, and imparting to it motion through love about the first appetible, say that nothing proceeds into it from intellect, thus depriving intellect of fecundity," and giving it an arrangement equivalent to that of lovely sensible objects, which have nothing generative in their own nature, Others on the contrary, acknowledge that intellect, or soul, or whatever that may be which is above the world, operates on it, yet they do not give to the world a spontaneous and proper motion, but only say that it is externally convolved inacircle. These however, Aristotle blames, as subverting the * For povipow here, it is necessary toread γονιμον, 464 PROCLUS ON THE [Book its. perpetuity of the universe. For that which is violent ts not perpetual.’ But Plato guarding against the oversights of both these, assigns to the world a proper and spontaneous motion, and shows that the Demiurgus is the cause of this motion. And this is the sixth demiurgic gift imparted to the world; as imitating * the motion of intellect, which the world possesses both from itself, and from the father, For the expression he distributed, refers us to the paternal cause. For from that trom which essence, from that also motion according to nature, is imparted to the universe.

But the words, “ adapted and allied to its body,” refer us to the peculiar nature of the world, through which it is excited by itself to a motion of this kind. For it possesses symething adapted and allied to the motion ina circle, both according to the self-motive nature, and to its figure, whichis spheneal. Perhaps also, ifhe had asserted one of these things only, the other might have been inferred. For [πὸ had said, that the motion of the universe was adapted and allied to it, whence did it possess this except from the father, from whom also its essence is derived?) But if this motion was imparted to it by the Demiurgus, he entirely gave to the recipient an appropriate motion, he being intellect, and assigning to all things that which is according to desert. The Philosopher however, combines both these in order that you may see thessimilitude of the world to the Demiurgus. For as he himself intellectually perceives himself, 1s converted to himself, and surveys intelligibles through energizing about them, which become the centres of the demiurgic intelligence ; thus also the world is moved about itself, verges to itself, and harmoniously revolves about the middle, which becomes the centre of the mundane motion, And as the Demiurgus is said to absorb the intelligible, by * proceeding to it, thus also the world is said to comprehend initself, the centre of itself, Lor the absorptions which are celebrated by theologists, are certain comprehenstons, Bat the absorptions by grandfathers comprehend intellectuals intellizibly, and those by sons, intelligibles intellectually.

' ifthe principal parts of the universe therefore are perpetual, and that they are so is most fully demoustrated in these commentaries, it necessarily follows that the modern system of astronomy, which fills the heavens with violent motions, is false. 1 Instead of exuir μιμονμεένὴ KU NOLS in this place, f read are vou μιμουμενὴ κινησι». 8 For εἰς ἐαντὸν χωρέειν here, read Tp €ls €QVTOV χωρειν- 4 Instead of αλλ᾽ ae μὲν xpoyoraae τὰ voyra περιλαμβανουσι voepus, ac δε τῶν παιδων, τα νοερὰ vonrws in this place, it is necessary to read, αλλ᾽ ac per προγονίκαι ra veepa Keprappavovar sonrws, αἱ ὃς Tw παιδω», Τα μλύητα bOEPWS, e κεν γι ἢ TIM-EUS OF PLA‘TO. “ὦ For thes: ding, the generators of them again convert them to themsclves, and er min their own allness. Theuniverse therefore linitates bob thes mdeed, as it revolves about the centre, and comprehends the centre in tating the progonic ἃ absorption ; but so far as it comprehends its owa imitself, affording nutriment to itself by its own consumption, and again Ag initself the natures distributed from itself,—-so far it imitates the comsension of children in their fathers. And these τ things indeed, are asserted

“τ the sake of the analogy of the universe to the two fathers. Again, however, you may see, how the Aristotelie axiom is here pre-assumed, that the riotion is simple ofa simple body, In the first place, therefore, the body inthe world whichis more simple than other bodies, is moved with a circular motion, as being adapted to it; and inthe next place, the whole universe is thug woved. For the body which is posterior to it, is as much as possible convolved inacircle. For what else is the meaning ef the word adapted, than that the motion ina circle is natural to the essence of the universe? For as it was allotted a spherical figure, so likewise a circular motion according to nature. And farthor sull another Aristotelian axiom is also here pre-assumed] that a circular motion has nothing contrary to it. For as there are seven Jocal motions, that which is in acircle,the upward, the downward, that which is to the right hand, and that which is to the left, that which is anterior, and that which is to the posterior parts, you will find that six of these havea contrary. For the motions are coutrary, which are from contrary to contrary places. But the motion in a circle is exempt from all contraricty. For since the motions in a right line are generated and contamed by the motion ina circle, as Mechanics demonstrate, how can it be said that any one of these is contrary to it?

For the contrary is corruptive and not generative of the contrary. Nor does Plato stop here, but having mentioned the peculiarity of the circular motion, he shows its admirable transcendency above the other notions, For he denominates it to be that which subsists about intellect and wisdom, and this not simply, but he also adds especially. For of these seven motions, the circular imitates intellect, and the intellectual life, being established in the same, and about the same, according to one reason and one order, and possessing a motion which is vanquished by permanency. But all the

"i.e. "Phe absorption of Phanes, the paradigm of the world hy Jupiter. Ὁ For ra:rys here read ravra. : Ton. Plat. | Ἷ Vou..1, 3.N remaining ἡ motion pertains to soul. For in this, Srom whence, and whither, and fFansition first subsist. In her also the intelligible is the upward, but the sensible downward. And the circle of sameness, indeed, is the right hand, bot the circle of ditlerence, the left. Intellect likewise is before her, but nature behind. Por thus she was constituted at first. And circulation, indeed, is adapted to intelicet, according to buth numbers, whether you wish to adduce the monad itself, or tie heptad, enumerating it the first’ or the seventh motion. Jur the monad and the heptad, are certain intellectual numbers ; the monad tndeed being directly intellect, but the heptad, the light according to indedlect. dnd on this account also the mundane intellect $s, as Orpheus says, both monadic, and hebdomadic. Farther suil, the monad is Apulloniacal, but the heptad Minerval. Again therefore it is intellect and wisdom. So that circulation through the alliance of numbers, shows that itis suspended from intellect and wisdom. Bet rectidmear motion, demenstrates through the Aerad its alliance to the psychical peculiarity. For the number six is allied to the soul, and this will be manifest as we proceed. Let us however pass on to what

is next said by Plato, “ Tence by a circumduction according to saineness, in the same, and in itself, he caused it to be moved convolving in a circle. But he separated from it all the six motions, and framed it’ void of their wandernng progiessions, And as feet were not requisite to this persodical motion, he generated the universe without legs and fect.” We have before observed that intellect and wisdom are the paradigms of circu- ‘ation. But what this is, and how it is assimilated to intellect, is delivered in the words befure us. For circulation is a motion which is led round according to sameness, and in the same, and in itself, as Timeus here says, and the Athenian guest in the Laws, Of which definition indeed, the words * accerding to sameness,” signify according to one reason, and one order. For what if the universe should be moved circularly indeed, but should be differently changed at different times, by rising or setting, as the fable says in the Politicus. That we may not therefore apprehend this to be the case, the words * according to sameyess are placed respecting it, before the rest. The Platonic Severus therefore, for we shall here speak frecly against: hirn,) is not right in admitting fabulous eirentations. and thus making the world to be both generated: and unbegotter.

' Yor ἡ &e λοιπή, πασαν τὴν a }read, ἡ δε λειπὴ πασα, τὴν yey. mI EN Oe SY emer The universe indeed, Plato says, is moved according to sameness, and after a similar manner; and according to one reason and one order. But such a eireulation as Severus speaks of, subverts the one order of motion, The mode, however, in Which such ἃ motion is fabulously introduced, is shown by our preceptor in his Commentaries on that dialogue, ' conformably to the meanine of Plato. Bat the words ‘in the same,” manifest the immutable in transition, and that the motion is vanquished by permanency. For because there is not a vacuum external to the universe, but it is necessary that the universe should be moved, being a physical body; for nature is a principle of motion; it is moved convolved about itself, and in the same place. For the bulk of the universe occupies the wholof place, and possesses by its parts the parts of interval; and asa whole being iminutable, it is locally moved in its parts. But the words “ in itself,” inanifest Mat itis moved on account of this very transition of its parts. For it does not require the transition of another thing, in order to the motion of ttself, but itsel: yields to itself, aud itself is transferred into the place of itself’; so that itis moved mitself, the parts of it being transferred by their motions into the places of each other.

Llence, through the words “ according (0 sameness,” you have tire perpetual ; but through the words “ in the same,” the immutable; and through the words “ in itself,” the form of the transition. And from all these you have, that circulation is a Motion unceasing, remaining in one place, and eflected by the transition of the parts into the places of each other. But being such it is evident, that it is most similar to intellect. For intellect eternall energizes intellectually, is established in the same order, and all things in it are intellectual, most energetic, and Possess an ever-vigilant lite. And this indeed is evident.

It is however worthy of admiration in Plato, that when discoursing essence of the universe, he assimilates it to itellizible animal; but that now teaching us concerning the motion of it, he refers the similitude of it to intellect; delivering to us from these things, the analogy which is in them, viz. that the intelligible has the relation of essence, but intellect of energy. When, likewise, he says that the universe is spherical, he at the same times cives it to be moved in a circle, and to be convolved. For it appears to be moved in a circle according to the greatest circle which is in it. Because however ἃ cylinder is moved in 3 "siz. On the Pobticus, ta which dialogue it is fabulously asserted that the sun and stare pox sefon the place from whence they formeily rose, See this fable explained in the notes to my transtation of that dialo ue. 408 PROCLUS ΟΝ 'THE | [βοοκ itt. circle when it is rolled along, he adds, for the sake of accuracy, the word convolving.’ Itis also admirable in hiro, that he takes away the six motions from the universe. For this is most peculiar to the world, there being in the stars an advancing motion, The world, therefore, is truly inerratic, not only because the summit of itis a thing of this hind, but because itis moved with one and the same simple motion.

It is necessary however to observe, how the turm of motion which exists in the most principal part of the universe, is said to have been given, as appropriate’ to the whole world, by the father. For all the other parts, participate of the circulation of the world; and the inerratic is present with some of them more manifestly, but with others mure obscurely. Por the streams under the earth being moved in a disorderly manner, and differently at. different times, are especially said to wander. But the sublunary elements being naturally moved from one place to another, participate of less wandering than the subterranean effluxions. For those things wander which are transferred from one place to another. And the divine bodies in the heavens, wander still less than these. For so far as they are moved according to length, and also according to breadth they are wanderers; but so far as they are moved according to the equable and orderly, and according to one reason of motion, they are inerratic. But the world itself may most properly and principally be called inerratic, as not receiving the representation of any other motion. If also you are willing to make a division im incorporoal natures, the irrational life wanders in a remarkable degree, not having the measure of its energies from itself. The soul that opines rightly wanders, but less than the irrational life. For this soul also participates in a certain respect of wandering, through being ignorant of cause.

But the soul that possesses scientific knowledge, wanders still less than this. For in such a soul, the transitive form of life alone produces the wandering; because it Is not arranged to one intelligible, but becomes a different intelligible m different forms. And intellect alone is inerratie amoug beings, always intellectually perceiving the same thing, and energizing towards and about the same thing. The world, therefore, which imitates intellect in its mouon, is deservedly truly inerratic, always making the same uniform period after the same manner. That however which is thus moved, has no need whatever of the addition of feet, or in short, of progressive organs. And hence the universe Was generated without fect and legs. Theoloyists also wishing im @ coral

' Yor rpepopyeroy here, it is obviou.tly necessary to read erpeooperer. respect to indicate this to us, are accustomed to call the God who is the Demiurgus of the corporcal nature, lame in both feet, as constituting the universe without legs and feet. They say too that the Gods laugh at him with inertinguishable laughter, and by their laughing incessantly attend with providential care to mundane natures. “All this reasoning, therefore, being employed by the eternally exist. ing God, about the God that would αὐ a certain time or once exist; in consequence of this reasoning, he made his body smooth and even, every where from the middle equal and whole, and perfect from perfect bodies.” What is here said, imitating the one intellect, and the united intellection of wholes, collects all things into the same, and refers them to one summit, the fabrication of the corporeal system. It is necessary, therefore, that we should recollect What has been before said. It was said then, that the elements rendered all things in the world concordant through analogy ; that the universe was gencrated a whole consisting of wholes; and that it is spherical and smooth, and has a knowledge of itself, and a motion in itself. But this being the case, it is evident that the whole world itself, is assimilated to all-perfect animal. The orderly distribution of it, however, according to wholes, proceeds analogous to second and third causes.

And the number of the elements, indeed, and the unifying bond of them through analogy, proceeds conformably to the e-sence which is uncoloured, unfigured, and without contact ;' for there number subsists. But the first wholeness Which adorns all things, and which consists of the whole elemen:s, is assimiJated to the intellectual wholeness.* The sphericity of the universe is analogous to the intellectual figure. Its sel@sufficiency, intellectual motion, and convolution* in sameness, are assimilated to the God who absorbs in himself all bis progeny [i.e. to Saturn]. Its possession of soul, is analogous to the vivific cause [i. 6. to Rhea]. And its participation of intellect, is analogous to the Demiurgic intellect ; though all these proceed from this, and from the natures prior to it, to which these are respectively analogous. And the more excellent natures, indeed, are the

' This essence forms the summit of that order of Gods which is called intelligible, aud at the same lime intellectual. * This forms the middle of the above-mentioned orders 2 And this forms the extremity of that order. * For τροφὴ here, it is necessary to read στροφη. 470 PROCLUS ON THE {[BooK tit. causes of all the things of which secondary natures are the causes; but the latter are the causes of fewer effects than the former. For the Demiurgos himself, so . far, indeed, 5 he is intellectual, makes all things to be intellectual; butso far as he is being, he is the father of all bodies, and incorporeal natures; and so far as he is a God, he constitutes matter itself. In what is here said, therefore, Plato makes a summary repetition of all such particulars as the universe derives from the intellectual Gods. And thus much concerning the whole theory, It is requisite, however, that we should understand the truth pertaining to each of the words. Directly, therefore, the words “all this,” imply that you should survey in one the whole cause of the corporeal-formed nature, and know the division of forms. For wholeness is assimilated to one thing, figure to another, and motion to another. And the word ¢/és indeed indicates union ; but the word al the number of causes. Moreover, the words "ἢ reasoning employed by the eternally eristing God,” make the essence, and at the same me the intelligence of the Demiurgus to be eternal, through which the world ts perpetual.

[tis necessary likewise to observe, that Plato by arranging the Demiurzus among eternal beings, gives to him an eternal order, so that he will not faccording to Plato} be soul. For in the Laws he says, that soul is immortal, indeed, and indestructible, bat is not eternal. Hence every one who fancies that soul is the Demiurgus, seems to he ignorant of the diflerence between the eternal and the indestructible. But the word “reasoning” is significant of a distributed fabrication. And the words “that would ata certain time erist” are not slguificant of a beginning according to time, as Atticus fancied they were, but that the world has an essence conjoined with time. For time was generated together with heaven [or the universe, } and the world is temporal, and time is mundane, Jor they were co-produced with each other, and are consubsistent from one fabrication. ‘Phe words therefore a¢ a certain time or once do not signify a part of time, but reason Is time as compared with eternal being. For that is truly always being ; but the temporal always is once as With reference to the eternal, justas that which is being, after a venerated manner, is non-being with reference to that whieh as intelligibly being. Hence thouch the world exists through the whole of time, yet the existence of it consistyin becoming to be, and is ina part oftime. ᾿ΕΝ. however is once, and is not simultaneously in alltime, buat Is always once, For the eternal is always in the whole of eternity; bat) the temporal, In a certain time, is always ata different time in another time, As with reference therefore, to the eternally existing God, the world is very properly called, © the God that would once erist.” For as with re-

ference to that God who is intellectual, this is sensible. Hence, the consible world isindecd generated, or becoming to be, always, but is once. For it has its existence partly, always advancing to being from eternal being. For since, as we have Letore observed, it las an eternal power of existing derived from a cause dierent trow itself, and the power which it possesses it possesses terminated, but by always receiving, it always is, having the power in that which is terminated numbered to infinity ;—this being the case, it is evident that it is once, from the once always acquiring existence, and always becoming to be, in consequence of that which gives it to exist, never ceasing.’ According to its own nature, however, it is once, and has a renovated immortality, as Plato says in the Politicus, possessing its being in advancing into existence, and on this account participating not at once wholly of the whole (of time} but once ; and this again and again, existing in generation, and not being without an extension [of existence]. Unless, therefore, the word once signifies with Plato the whole of time. For the transitive subsistence of time, as compared with eternal energy, is once, and the whole of time has the same vatio to eternity, as ihe part of time the once to the whole of time.

If yon are willing also to consider what is said after another manner, since Plato has hitherto fashioned a corporeal nature, bat has not in words constituted soul and intellect, he denominates the God that would exist, and who subsists in discourse according to a part, once. For divinity indeed constitutes collectively parts and the whole, but language divides things which are consubsistent, generates things which are unbegotten, and distributes according to time, eternal natures, “The God therefore, that would once exist, is the God that would exist in the discourse, in which there is a distribation into parts, and composition, For. ihe Pythagoric Timaus likewise, indicating this in his treatise to those who are aie to understand him, says ‘ that before heaven (or the universe] was generated - in words, there were idea and matter, and God the Demiurgus.” For that he fashions the generation of the universe in words, he clearly manifests in what he says. Moreover, with respect to (he smooth and the even, they manifest, as we have before observed, the one comprehension in the world, and the greatest aptitude to the participation of a divine soul. But the words, “every where from the midave equal,” define the peculiarity of the spherical figure, For this is every Where equidistant, according to all intervals. And the words “ whole, ang

ἡ Instead of και δια το μὴ λεγειν, τὸ διδον aes γινόμενος in this place, it is necessary to read, καὶ δια τὸ μὴ ληγειν τὸ διδεν, ace ywopercs. 472 PROCLUS ON THE {pook if. perfect yrom perfect bodies,” establish the world in the highest degree of similitude to all-perfect animal ; for that was in all respects perfect 5 and, likewise, to the Deimiurgus himself. For as he is the father of fathers, and the supreme of rulers, thus also the world is the most perfect of perfect natures, and the most total of wholes. You may likewise say that the world is smooth, as not being in want of any motive, or nutritive, or sensitive organs. For this was proximately demon. strated. But “it is every where equal from the middle,” as having a spherical figure, and ‘a while and perfect,” as being all-perfect, and leaving nothing external to itself: for this is properly a whole and perfect. And it consists of perfect bodies, as being composed from the four elements. It is also said to be in the And thus Plato beginning from singular number a body, as being only-begotten. rfection, he again converts it the only-begotten, and proceeding as far as to pe through the above-mentioned particulars to the same thing [1. ὁ. to the onlybegotten}; imitating the progression of the world from its paradigm, and its