Commentary on the Timaeus of Plato

* See this explained further on, in one of the notes on the 4th book; sameness of subsistence, because every thing which is generated from an immoveable cause, is always suspended from its cause. “ For the relation subsisting among you, that Phaeton the offspring of the Sun, on a certain time attempting to drive the chariot of his father, and not being able to keep the track observed by his parent, burnt up the natures belonging to the earth, and perished himself blasted by thunder, is indeed said to have. the form of a fable.” That the first principles of beings comprehend! indeed things which are moved, stably, things multiplied, unitedly, partial natures, totally, and such as are divided according to time, eternally, is evident. And it is likewise well known, that theologists refer the causes of periods, and of the psychical ascents and descents, and of all multiplied and divided life, to the principles that are proximately established above the world. Hence it appears to me, that what is now said, refers the mythology about Phaeton to the Greeks, and the knowledge of Solon, For all such-like corruptions and generations derive their completion from the junior fabrication, [or the fabrication of the junior, or mundane Gods,]} from which also the circulation of forms, and the variety of corporeal and psychical periods, is perfected. As, however, in divine natures, things secondary remaining, perfection is imparted to them from such as are first;

thus also, the Egyptian pre- . serving what is related by the Greeks, teaches Solon from this concerning things of which he had a knowledge prior to Solon. What therefore does this narration obscurely signify ? That psychical lives, and the nature of bodies, have still multiform mutations. And over these, indeed, the supermundane powers preside; but they are connectedly comprehended by the intelligible orders of the Gods. And of the former, indeed, the apparent meaning of the narration being historically delivered by the Greeks, is a symbol; but of the latter, the priest investigating the real meaning of the history, and unfolding it into light, to Solon. And thus much has been said by us for the sake of the whole theory, and in order to show that the narration is not discordant with the things proposed to be discussed.

The fable respecting Phaeton, however, requires a manifold discussion. For in the first place, it is necessary to consider it historically; in the second place, physically; and in the third place, philosophically. Llistory therefore says, that * For παρέχουσι here, it is necessary to read περιέχουσι. 92 PROCLUS ON THE {noox 1. Phaeton was the offspring of the Sun, and of Clymene the daughter of Ocean, and that driving the chariot of his father, he deviated from the proper track. That Jupiter also fearing for the safety of the universe, destroyed him by thnnder; but he being blasted by thunder, fell about Eridanus, The fire likewise proceeding from him burnt every thing that was nourished by the earth: and his sisters, the Heliades, lamented his fall, And such is the historical account of the fable. Tt is, however, necessary to adinit thata conflagration took place; for the whole narration is introduced for the sake of this; and, also, that the cause of it is neither an impossibility, nor a certain thing which may easily happen. But at will be impossible if some one fancies that the Sunat one time drives his own chariot, and at another time being changed ceases to drive it, and) commits his proper employment to another. And ait will be among the number of things which may be easily accomplished, if itis supposed that this Phacton wasa comet, which being dissolved produced an intolerable dryness trom:

vehement heat. Por this sup. position is generally adopted. Porphyry therefore says, that certain signs may be assumed from the motion of comets. For when this motion ts towards the southern parts, it ts indicative of tempests, towards the north, of dryness from excessive heat, towards the east, of pestilence, and towards the west, of fertility. The disappearance likewise of the comet, is said τὸ be the destruction by thunder. If, however, it be requisite to dissolve the fable ina more physical way, it is better to adopt the explanation of our associate: Dommninus, that sometimes so great a quantity of dry exhalation is collected together, as to be easily enkindled by the solar heat. But this being enkindled, itis not at all wonderful, that it should burn all that part of the earth which is situated under it, and produce such a conflagration as that of which the fable speaks. In consequence, therefore, of the inflammation being produced by the San, the authors of fables were induced to call Phaeton the offspring of the Sun; denominating this offspring amale, on account of the efheacy of the power of fire, and because likewise it is usual to call fire a male, in the same manner as earth a female; and to denominate the one matter, but the other form. But because this exhalation did not proceed ina path parallel to that of the San, Mythologists assert, that Phaeton did not drive the chariot conformably to the track of his father. Phe dissolution of the cloud about the earth, was called by them, the fall! of Phaeton ; and the extinction of this cloud, the thundering of Jupiter, But the abundance of rain after the extinction of the cloud, (for this takes place after great conflagras tions) is the lamentation of the sisters, or the wet exhalations, inasmuch as

those that weep, pour forth moisture. And the exhalations, both the dry and the wet, have one cause, the Sun. But to the latter the female pertains, and to the former the male, These explanations, therefore, are more physical. It is however possible, that the fable may indicate something more sublime; that partial souls proceed indeed from the father of wholes, but are disseminated about the mundane Gods, in order that they may not only be intellectual, come into contact with intelligibies, and recede from bodies, but also that they may have a mundane hypostasis. As, therefore, divine and demoniacal souls are arranged under secondary leaders ; some indeed under the divinity of the Earth, others under the Moon, and others under the Sun; some, under the government of Jupiter, but others under that of Mars; that which is disseminated being of divine origin, every where receives something from the nature of that in which it is sown: just as things sown in the earth, receive something from the earth; but those sown in an animal, receive something from the nature of the animal: so that of offspring, some express the peculiarity of places, but others the similitude of the mother, Tlence also, sonls that are disseminated about their kindred stars, receive a certain peculiarity of life, from their leaders; so that each is not only soul, but a soul of a certain kind, such for instance as Martial, or Jovian, or Lunar.

For whether the God is of an immutable characteristic, or is demiurgic, or vivific, a certain representation of the peculiarity of the allotted deity accedes to' the souls that are arranged under it. And why is this wonderful, since the peculiarity of presiding Gods extends as far as to herbs and stones? And there is a stone, and also a herb suspended from the solar power, whether you are willing to call them heliotropes, or by any other name. A similar reasoning likewise must be extended to the other Gods,

Of these souls therefore, those indeed that are undefiled, remain always suspended from the Gods to whom they are allied, and govern the universe in conjunction with them. But others descend, yet are not filled with genesiurgic vice [or the depravity which is offspring of the realms of generation]. And others receive a certain defilement from the subjects of their government. Vor this is the last form of life. The first of these souls, therefore, are truly sons of the Gods, as not proceeding out of their fathers, being, as it were, fashioned by and remaining within them, running before the Gods, and having the order of guards or attendants. The souls that have the middle rank, are indeed called sons of the * For νπὸ rus vrorerayperas αὐτῳ Yuxas, it is requisite to read ewe ras vworeraypesas, κ᾿ Xr. PY PROCLUS ON 'THE [noox » Gods, but receive also a secondary life, and become the sons of Gods and men. And souls of the third rank, are also sons of the Gods, but are not called genuine sons, as not preserving the form of their proper God, but verge to matter, and become oblivious of their genuine fathers. Whether, therefore, the authors of fables call Tityus the son of Earth, or Phaeton the offspring of the San, or Musiweus the son of the Moon, they thus denominate them after this manner, and others difttrently conformably to the before-mentioned causes. With respeet) to other sons of the Gods, however, we shall elsewhere speak,

But again, Phaeton is indeed the offspring of the Sun, as being of the solar series. Ifence also he has a solar name. Since however, abiding on high, he revolved and governed the universe in conjunction with his father, he is said to have driven the chariot of his father. For the velncle of Phacton belongs to the solar chariots; since that also is entirely solar form. Bat when he fell into generation, for he did not rank among the first of souls, he is suid τὸ have been destruyed by the thunder of Jupiter. Por thander fi. e. lizhtning} is a symbol of fabrication, proceeding through all things without contact,’ and vivifying all things; but is not the cause of the dissolution of the spirit: in which the soul is) carried, But there are: many transpositions of souls into different polites, and from one clement into anothers; some being transferred from earth to the sphere of fire; but others from the sphere of fire to earth ; and some inorder; but others heaped tovether, and accompanied with mach tumult and disorderly motion, such as Phacton is said to have suffered. Mor being borne alone on high collectively, and attracting empyrean vestients, he was moved throneh these ina disorderly manner, When he proceeded to earth, and produced in certain parts of ita contlaeration. For souls in descending become invested with many garments acrial or aquatic; and some have empyrean vestments, ΟἹ these also, some have the vigorous,’ but others the vehement and the percussive, from:

fire. And some indeed, when they become situated in air, lay aside these garments, and assume others that are more gross, but others preserve them even as far as to the earth. I know, therefore, that the Chwronean Platareh relates, that in one of the islands of Britain, which appears to be sacred, and on this account is considered by the rulers of it as an asylum, the inhabitants frequently assert, when prodigtuus rains or thunder and lightning take place, that some one of the more excellent natures

* Por avagws here, itis necessary to read avagys. 2 frstead of ἀμυδρὸν in this place, read axpatore ποοκ 1. . TiIMAUS OF PLATO. 95 fails, they being accustomed to passions of this kind. But they denominate souls that are transferred into bodies, and that relinquish a certain generation, more excellent natures." Tt ust not, however, be denied that such-like circumstances befall souls descending into bodies, and especially those that ave magnilicent, and are allotted a more diemoniacal essence, such as the fable obscurely sicnities the soulof Phacton to have been, But it is not at all wonderful, that descending souls should be in a greater degree co-passive with those elements which are analogous to their presiding Gods, and should attract and become invested with a greater number of such-like elementary garments; so that Saturnian souls should ina greater degree rejoice in humid and aqueous vestments, and solar souls in such as are empyrean, each being desirous of obtaining a material and ponderous body, instead of immaterial garments; the Gods also employing these as organs, in the same manner as they use material demons, int heir productions about the earth. Through these souls likewise the Gods produce conflagrations, or pestilence, or intlict certain other calamities on those who deserve to suffer them, and employing souls that are allied to them as ministrant to the causes of the eflects that take place in the heavens, they accomplish that which they effect.

Por it is nothing wonderful, that there should be many causes of the same things, some producing in one, and others in another way. Phaeton therefore, being borne along about the earth, and after a certain dwmoniacal manner, burning those places to which he approached, through the stream of fire (for partial souls effect many things out of the body, being then the instruments of avenging or punfying demons); he was lamented by the Heliades, who were certain solar souls, whence also they were said to be the sisters of Phaeton. But they lamented him, not as alone commiserating him on account of his descent into generation, but providentially inspecting him, in order that they might in an undefiled manner pay attention to things which are generated and corrupted. For the river Eridanus, and the falling into it, indicate the lapse of the soul into the river of generation; in which being situated, she requires the providential care of the genera allied to herself, and the aid of souls that are in a permanent condition. Theologists also signify the extension of the solar providence to mortal natures through tears.

The much-enduring race of men thy tears - Excite. * Plutarch relates this, in his treatise On the Failure of the Oracles. 96 PROCLUS ON THE [noox 1. So that the fable very properly manifests through tears, in a symbolical manner, the providential attention to Phacton of souls that are of the solar order. Again, therefore, this corollary may be assumed from the fable, that the descents of souls are effected through impotency. And that not only souls, but likewise their vehicles participate of the peculiarity of their leading Gods ; so that from these divinities, some of them are denominated Solar, others Martial, and others receive an appellation from some other God. It may also be inferred that destructions are effected by the providence of the Gods. For Jupiter was the cause of the conflagration, by hurling the thunder at Phaeton, And lkewise, that the descents of souls are suspended from the one fabrication of things. ° Ilence Timieus teaches us not only about the essence, but also about the ascents and descents, the lives and all-various elections of souls. “ But the truth is, that it indicates the mutation of the bodies τὸ volving in the heavens about the carth ; and signifies that through long periods of time, a destruction of terrestrial natures ensucs from the devastations of fire.”

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

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

Why, however, do copious destructions of the human race happen through long periods of time; is it because a concurrence of many things is necessary in order that such a destruction may take place? For it is requisite that there should be both the peculiar and common habit of the things that suffer, and a conspiration of the agents. For what if that which is corruptive of one thing, should be preservative of another? Itis also necessary that there should be an aptitude of matter, and a preparation of instruments and times. For these also take place in partial destructions, but more rarely in such as are common; and this reasonably. ΕΓ is necessary that the progression from an incorruptible nature to one that is easily corruptible, should be through things which are corrupted with difficulty. If, therefore, wholes are always incorruptible, but more partial natures are easily corrupted, the media between these may be very properly arranged among things which are corrupted with difliculty, and which become destroyed in long periods of times For wholes which remain during the Tim. Plat. Vou. I, N 98 PROCLUS ON THE {woox 1, mundane period, are incorruptible and indestructible. For no configuration of the stars is destructive of them, since all things are evolved in the whole period of the universe. But partial natures and individuals receive an easy dissolution. Copious destructions, however, of partial natures are eflected through long periods of time; but such natures are nevertheless dissolved. For there is a life of a certain genus, as there is of one man, and of a city, and a nation. And as Aristotle says, there are periods of these, of some, more, but of others, less extended.

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

est NATE TERA IASI IIIT Hence the air that surrounds them is not wet but dry, and becomes fuel to fire, which naturally tends upward. But the contrary takes place in deluges. For those that dwell in hollow situations, are more abundantly destroyed, since all heavy substances naturally tend downward. “To us, indeed, the Nile is a saviour in other respects, and also because it liberates us from this destruction.” According to the apparent signification of what is here said, the Nile is the cause to the Egyptians of many and all-various goods, viz. of geometry, of the generation of fruits, and likewise of avoiding conflagrations. Its water also preserves their bodies, and the divinity that connectedly contains this body, clevates their souls. But from these things you may assume, that first causes, being full of life and prolitic power, connect themselves, and remain eternally, and also think fit to impart connexion from themselves to other things, which are in a flowing and dissipated condition; so thatthe name of saviour, adumbrates divine and exempt providence; from which also the light that is in the intelligible’ Gods, illuminates all the intellectual and demiurgic causes. “ἢ But when the Gods, purifying the earth by water, deluge its surface, then the herdsmen and shepherds inhabiting the mountains are preserved, while those that dwell in your cities are hurried away to the sea, by the Hypetuous inundation of the rivers.”

In what is here said, the efficient cause is clearly ascribed to the Gods. And this also may be asserted of contlagrations. For purification is at one time effected through water, and at another through fire. But every where purification to secondary is from piimary natures. Hence likewise in Orpheus, Jupiter is exhorted to bring purifications from Crete. For it is usual with theologists to arrange Crete for the intelligible. But the material cause of purification is here ascribed to the incursion of water. For each of these {t. e. fire and water] produces without deliberation and involuntarily, being borne along according to its own natural tendency. It is necessary, therefore, that there should be a pre-existent cause which employs them to beneficial purposes, and operates for * The words νοητοῖς φως are wanting in the original. 100 PROCLUS ON THE [Βοοκ |. the sake of good; which cause is beautifully ascribed to the Gods. But if there are certain purifications in wholes, there are also powers that preside over these purifications, operating as purifiers on wholes priorto partial natures. There are likewise divine mysteries, some powers initiating, and others being initiated ; nor will these ever desert the universe. The Egyptian priest likewise knowing this to be the case, calls the destructions through water and fire by a sacerdotal name, purifications, but not corruptions, as he would have done if he alone physiologized.

“On the contrary, in our region, neither then, nor at any other time, did the water descending from on high pour with desolation on the plains ; but, the whole of it is capable of returning from the bosom of the earth. And hence, and through these causes, the traditions which are preserved here, are said to be most ancient.” Though rain may sometimes happen in Egypt, yet it does not happen in the whole of it, but usually takes place about the lower parts. This, however, says Aristotle, is evidently the work of the river. But the upper parts do not receive an afflux of this kind. Whence, therefore, does the Nile return?) Porphyry indeed says, it was an ancient opinion of the Egyptians, that the water issued upward from beneath, by the ascent of the Nile; on which account also they called the Nile, the waterer of the earth; and that it returned from beneath; manifesting by this, that what is dissolved in Egypt preserves the Nile. Not that the snow being dissolved produces the quantity of its water; but that it is loosened from its own fountains, and proceeds so as to become visible, being prior to this impeded and detained. We however understand the term dissolved, with reference to doubt : for speaking Attically, the Nile is dissolved, because it liberates us from doubt. For it is not true that from snow being dissolved the Nile is increased. for where in southern places, such as those through which the Nile flows, is there «1 collection of snow?) = Nor does this river emerze from rarefied earth. Tor the rarity of the earth, does not give to the water a motion upward, — But itis entirely necessary that there should be something else, which impels it from cavities to lofty places. And thus much with respect to the Exyptian opinion,

Others, however, say, that the Nile is increased from certain rains that are poured into it, as is clearly asserted by Eratosthenes. Hence to return does not now signify tu spring from beneath, but for the water, being elsewhere increased, to μοοκ 1. TIMEUS OF PLATO. 101 proceed above the earth ; streams of water being poured into the Nile from other places. But Tamblichus says, it is not requisite to investigate a thing of this kind, but to understand in a more simple way the return of the water from beneath, as equivalent to what is usually called the ascent of water; and he assigns a two-fold cause, through which the Egyptians avoid dryness, from excessive heat, and deluges. And this is manifest from what he says when examining the increase from rains. For he says, that the first cause of the salvation of the Ezyptians, is the will of their presiding Gods, and the boundary from the first of fabrication. But the second cause is the temperature of the air. For the seasons there are contrary to those in the antarctic " regions, from which the Nile flows to these places ; and in them the generation of dryness from violent heat, and of great rains, reciprocates. If, however, some one should blame this explanation, because the rains being increased the increase is not regular, it must be said, that rain frequently happens when there is no descent for disappearance} of the Nile.

At the same tine, the uninterrupted succession of rain, and the magnitude of the mountains in which the fountains of the Nile are contained, are the causes of the unceasing increase ofthe water. For these mountains, receiving in all their sides the rain impelled against them from the annual clouds, pour it incessantly into the fountains of the Nile. But these fountains becoming exuberant increase the river. For this, says Theophrastus, is one cause of rain, viz. the pressure of clouds against a mountain. Moreover, it ix not at all wonderful, if clouds are not seen about the cataracts. Lor the stream of the Nile is not first poured from these, but from the Lunar mountains, which are thus denominated from their altitude. And the clouds when present being collected about the mountains, impede the cataracts by their superior magnitude. And thus much against the Egyptian oration of Anistides,

Eratosthenes, however, says, it is no longer requisite to investigate the cause of the increase of the Nile, when we direct our attention to certain waters and rains that run into it, so as to corroborate what is said by Aristotle. These things, therefore, we have concisely indicated on this subject. But from these particulars the Egyptians infer, that their land will never experience either a deluge or a conflagration. That it should however fail from other causes, is not at all wonderful ; since, as Aristotle rightly observes, every part of the earth becomes sea in the infinity of time, and the same place is at one time continent, and at another, sea. * For avricoss here, it is necessary to read avraperecoss. | 102 PROCLUS ON THE [Βοοκ 1. And looking to the infinity of time, it must not be denied that the water of the Nile may fail. For what if the annual winds, blowing less vehemently, should not impel the clouds against the mountains ? What also, if the mountains should fall, in which there is a collection of clouds; the wind from subterranean places bursting them, through which, likewise, the oracles say, that succeeding cittes shall be destroyed? And the clouds not being collected, the stream always becoming less and less, will be absorbed by the earth which is dry.

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

But according to our associate (Domninus), Plito means, that every place his always a greater or less number of men, whichis not excessively cold, or immoderately dry through heat. Por mathematicians say, Chat there are certain places Which are uninhabitable through excess of heat or cold, Every place, therefore, which is adapted to the habitation of men, and every climate, has a greater or Jess number of men, And this interpretation is reasonable, and conformable to ‘ oo. . . . . Tu my copy of the original of these Commentaries, a certain annotator observes in the margin, that * Proclus alludes, in what he here says, to the Christian religion,” > ee NEN STI ΝῊ nook 1 TIMEUS OF PLATO. 103 the words of the text. For the words, “where neither intense cold, nor immoderate heat prevails,” appear to signify, where nether of the contrarics being excessive, impedes habitation, And, in short, since Plato had before observed, that the transactions of the Egyptians were said to be most ancient, he very properly adds, that in reality, every climate which is commensurate to the habitation of men, has always men more or less numerous. For not only mathematicians assert that not every climate of the earth has men, but Orpheus also, who says:

The Demiurgus for th’ abode of men, A seat apart from the immortals gave, Where turns the Sun's mid axis stretching wide ; Between excessive cold and heat a mean. And this likewise Plato now asserts, when he says, “where neither intense cold, nor immoderate heat prevails, the race of men iy always preserved, though it is somedimes more, and at other times less numerous.” With other nations, however, there is an oblivion of ancient transactions, not through the failure of men, but in consequence of frequent destructions taking place, certain illiterate and rustic persons alone remain. But with us [says the priest] many most ancient transactions are said to be preserved, in consequence of every thing being committed to writing in our temples. * But Vhatever has been transacted either by us, or by you, or in any other place, beautiful or great, or containing any thing uncommon, of which we have heard the report,—every thing of this kind is to be found described in our temples, and preserved to the present day.” As the situation of the country and its guardian Goddess impart safety to the Egyptians, thus also the preservation of past transactions is effected by their own eare and attention, through which they apply a remedy to the oblivion produced by time. But they are assisted in this by their temples, in which ali great and wonderful actions are recorded, both of their own people and of others, and also paradoxical events of things. For this is the meaning of the words, “or containing any thing uncommon.” The history, however, of these things contributes to their knowledge of similar events; from which the reminiscence of wholes is produced, and also to the knowledge of futurity. For through observations of this kind, they discover the effective powers of the ¢clestial configurations. For assuming that certain

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

“ While on the contrary, you and other nations, commit only recent transactions to writing, and to other contrivances which cities have employed for transmitting information to posterity.” Contrivance is a symbol of the cause which always fabricates new things, produces things which are not yet in existence, and co-adapts all things to the one perfection of the world. For in our domestic concerns, we call the preparation . of every thing necessary, contrivance. And such also in cities, are literature and arts, forums and baths, and the like. But in the universe, coutrivances are such things as receive a temporal and partial composition. As, therefore, temples signify the receptacles of perpetual productive powers, and also of such as are of a connective and guardian nature ; thus likewise cities manifest hypostases convist- nook 1. TIM.EUS OF PLATO. 105 ing of many, dissimilar, and mortal powers. But recent transactions only being committed to writing, evinces that the existence of such writings and arts, is of a more recent nature, ᾿ “And so again in accustomed years,a celestial efluxion rushes on them like a disease.” This also is evidentin men. For deluges destroy their race, being excited indeed from the celestial periods, but having water for their matter, Tlence the whole of this is called a celestial edlusxion, and, as it were, a disease, because it is corruptive of other things. ‘That, however, which is corruptive, is indeed to a partial nature evil, but to the whole of things good.

But Plato says, “in accustomed ycars,” because such like destructions are accomplished conformably to certain circulations, Which also have themselves a certain consecutive order with reference to. the whole period of a divinely generated [or perpetually circulating] nature. This also seems to be manifested through these particulars, that such things as are alone generated from wholes are necessarily consummated according to mundane petiods, which are detined by the same number; but that such things as happen from certain partial causes, will not entirely happen to be the same, though the configurations of the period are the same. In the universe, however, you may survey the same thing, by understanding that all generated natures are corrupted, and yield to the mundane periods, and to the circulations of the whole life [of the world, and that the periods are conjoined to each other, and accomplish one continued lite.

Tenee those among you who survive, are illiterate and unacquainted with the Muses. And thus it happens that you become juvenile again, and ignorant of the transactions of ancient times, as well of those among us, as of those in the regions which you inhabit.” - For from a deluge, Plato says, that herdsmen and shepherds are left, but that the inhabitants of cities are destroyed. Hence those that remain are illiterate and without the Muses, And on account of the former, indecd, they are unable through writing to transmit: memorials of the pre-existent period 5 but on account of the latter, they are not sufliciently capable of preserving in verse or melody the events that happened prior to the deluge, Lence they become oblivious of all Tim. Plat. Vou. I. . O 106 PROCLUS ON ΗΒ. [Book τ. things. But through oblivion they return to the life of children, For an ignorant old man, says Aristotle, does not at all differ from a child in understanding. A thing of this kind, however, happens to souls that have recently descended into generation. For having exchanged for the former period, which was intellectual, " ἃ certain, secondary and genesiurgic condition of being, they become oblivious of intelligibles, through the deluge arising from matter, Such representations also of intelligibles, as they once had from the vision of them they lose in the progressions of time. Thus, therefore, every thing in the world returns to juvenility from juvenility through regeneration being borne along differently at diflerent:

times, in consequence of the form of it naturally subsisting in motion. Moreover, the assertion that mutations taking place, those that remain, are illiterate and unacquainted with the Muses, Indicates to those who consider it physically, that) the analysis of bodies takes place as far as to that which is formless and without morphe; and also that in this mutation, the destruction of the elements happens, wich is manifested through the word με αἰ, and the dissolution of harmony, which again the Gods who are the inspective guardians of renovation, easily

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

* Por seapas here, it is necessary to read soepus. “Tor, in the first place, you only mention one deluge of the earth, though in former times there have been many.” Por the deluge of Deucalion is much celebrated by the Greeks, though as the Egyptian says, there were many others prior to it. Thus also in wholes, the junior fabrication gives completion to wholes partially, and multitudinously, and renders that which is present in a good condition through regeneration. But in intelligibles, the causes of the first subsistence and of the circulation of forms, are antecedently comprehended unically Cor according to the nature of the one]. “ And,in the next place, you are ignorant of a most beautiful and excellent race of men, who once inhabited your country ; from whence you and the whole of your city descended, though a small seed only of this adimirable people once remained. But your ignorance in this atfair is owing to the posterity of this people, who for many ages were destitute of literature, and became as it were dumb.” The Egyptian wishes to conjoin the second to the former period, and to show that there is one connexion and life of the first Athenians, and of those that now exist, through a small seed, as he says, remaining. For thus also in’ the world the seeds of a former period conjoin that which succeeds it to its principles, throuch the essence of causes, the unceasing motion of the universe, and as some one says, its immutable inutation.

We must not, however, wonder if the priest now indeed says, that Solon is the offspring of those excellent men. For we must again direct our attention to the cause of all mundane contrariety. For Solon, so far as he is an animal, possesses from them the genus; but 50 far as he is ἃ partial intellect, receiving the narration of a war, he is analogous to the divinity, who transports the productive principle of mundane contrariety, supernally from intelligibles to the sensible region. — Nor is it proper to be disturbed by such like objections, but to know the nature of analogies ; and that the same things through analogy, become first, middle, and last.

“ or prior to that greatest destruction by water, there was a most excellent city of Athenians, which surpassed all others in war, and was in every respect governed by the most equitable laws, and whose deeds and polities are said to have becn the most beautitul of all that we have received the knowledge of by the hearing, under the heavens.” 108 PROCLUS ON THE [Book 1. Plato does not perhaps mean by the greatest destruction, the deluge of Deucalion, but some one of the deluges prior to it. But he calls the city of the Athenians most warlike, and governed by the most equitable laws, as being an imitation of its guardian Goddess, whom he afterwards says, is both philosophic and philopolemic. For the Athenians partake of the warlike from the philopolemic, and of equitable legislation from the philosophic. By the most beautiful deeds he means the victory over the Atlanties. But by the most beautiful polities he does not intend to signify that they changed many of them, but he thus speaks, because one polity may be called the number of many polities ; just as one world is connective of many worlds. Por if the lite ofeach maividual is a certain polity, but the common life is the communion of many partial lives, the one polity will consist of many polities, the beauty of it depending on its union, Tle also adds, the most beautiful of all that we lnovw under the heavens, Weeause itis the first initation of the polity of the world; so that you may say, itis the best of those under the heavens; for the paradigm of it is inthe heavens. And thus much forparticulars,

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

Ug yptians also, who, as Plato says, were the fathers of this relation, obscurely signified the arcana of nature through fable. So that the developement of this narration * Plato says this in the Phwdrus of the man who does uot adapt the eapliations of fables to divine concerns, but interprets them plysically, nooKx 1} TIM.EUS OF PLATO. 109 will be adapted to him, who speaks in the person of the Egyptians. For as Timwus himself, contormably to the philosophy of the Pythagoreans, makes his discussion from numbers and figures, as interpreting nature throuch images ; thus, also, the Egyptian priest will teach the trath of things through symbols adapted to himself. Po which may be added, that Plato himself elsewhere accuses those who speak every thing from what is at hand, in order, says he, that they may render their wisdom manifest, even to shoemakers. So that he who delivers true assertions through enigmas, is not foreign from the mind of Plato. And such are the arguments of each. We however, say, that all these particulars are a history, and also an indication of the mundane contrariety, and the whole order of things; the history, indeed, narrating the past transactions of men, but symbolically comprehending in itself those things which are comprehended in the universe, and the mundane contrariety. For the progression according to opposition, commencing from the first intelligibles, divides the world by powers that are eppositely arranged.

And if you are willing, we will divide the universe according to the divine orders, which are In uninterrupted succession, and survey, conformably to the Pythagoreans, the co-ordinations that it contains. From the two principles, therefore, it is divided into bound and infinity, or rather into things allied to bound and_ the infinite. Tor of things that are mixed, some pertain to the former, but others to the latter principle. But from that which is unfolded into light as the third after these principles, the universe is divided into the united and the multiplied." For there multitude first subsists unitedly. From the triad that is next to this, it is divided into things perpetual, and things corruptible.? For the measure of existence to all things is derived from thence, From the third triad it is divided into the male and female:! for in this each of these primarily subsists: But from the first triad of the next order, itis divided according to the even and the odd; for number characterized by unity — there.4 From the second triad, it is divided into the partial and the total.’ And from the third,’ into the straight and the cireular. Again, of the intellectual triads, it is divided, according to the first, into things that are

This third thing, after the two principles bound and infinity, is being ilself. > This triad constitutes intelligible life, or eternity itself, This triad forms intelligible intellect, or [avro2wor] animal itself. This tnad is the summit of the order which is called intelligible, and at the same time intellectual. > The second triad of the above order is denominated [Jeaven, by Plato in the Phadrus. ® Aud the third triad of this order, is called by Plato in the Phadrus, the eub-celestial arch. 110 PROCLUS ON THE [nook τ. in themselves, and things that are in others. According to the second, into things animated and things inanimate, into things stable and things which are moved. But according to the third, into things that are the same and things * indeed, it as divided into that are diflerent.'” And from the order of Rulers, things which rejoice in similitude, and things allied to dissimilitude., But) from the liberated? order, it receives a division into the separate and the inseparable. These things, therefore, which have an arrangement elsewhere, have now also been as it were explored by us. For according to each division, the goodness of better natures, desiring to fill things subordinate, and to take away depravity, produces war, But the desire of less excellent matures, τὸ. divalse a certain portion of beings, of amore excellent condition, excites the apparent opposition of things; since in war, also, those that contend against each other, wish to reduce into their own power the property of their opponents, and entirely destroy them, These things, therefore, are evident,

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

* The intellectual triad consists of Saturn, Rhea, aud Jupiter. > The order of Rulers, is (he supermundane order of Gods. > ‘The liberated which immediately follows the supermundane order, is itself immediately followed by the mundane order of Gods. See my translation of Proclus on the Theology of Plato, 3 i SNP ORES the descent is far as to these. Moreover, the celestial bodies must be divided into. the inerratic and erratic. And these, into such as are moved with a simple, and such as are moved with a various motion. The latter, also, must be divided into the peculiarities of powers. And universally the division in all the above mentioned orders, is into that which adorns, and that which is adorned, that which fills, and that which is filled. If, however, 1 be requisite, not to look to apart, but to adhere to the intellectual conception of wholes, it must be admitted that this opposition subsists every where. For it is in Gods, and in intellects, in souls, and in bodies. For in the first of these, there is bound and infinity 5 in intellects, sameness and difference ; in souls, the circle of the same, and the circle of the diflerent ; and in bodies, heaven and generation. But) secondary natures are always arranged with reference to' such as are more excellent. Tence, also, we say that this narration ix useful to the whole theory of nature, as indicating to us the mundane contrariety from energies and = motions.

For all the teachers of physiology begin from contraries, and make these to be principles; which Plato also knowing, delivers to us, through symbols and enigmas, what the contrariety is of the genera in the universe, and how less are subjugated to more excellent natures, through the intellectual energy of Minerva. Farther still, Plato very properly calls the polity the work of the Athenians, because it is requisite that such an analogy as this which the junior fabrication connects, should proceed through all things ; but that total powers should by a much greater priority eflect this, from which also the junior fabrication being filled, gives subsistence to mundane intellects, to souls andbodies, conformably to the pec ularity of itself.

* Solon, therefore, on hearing tais, said that he was astonished, and burning with the most ardent desire, entreated the priests to narrate every thing pertaining to his ancient fellow citizens.” This, likewise, is the peculiarity of divine natures, viz. for such as are secondary, genuinely to adhere to such as are first, and to be established in their undefiled intellectual perceptions ; but for such as are first, to impart by illumination their own plenitude to such as are secondary, through * unenvying exuberant ' For πρὸ τῶν ἀμεινόνων, it is necessary to read xpos τῶν ἀμεινονων. > Instead of ra Se xpwra, ἕνναμεων αφθονων, cat ἀγαθότητι, rows Sevreps επιλαμπειν τὴν ag’ cavTw, 112 PROCLUS ON THE (Boo 5. power and goodness. Wonder, therefore, precedes, because in us, also, this is the beginning of the knowledge of wholes. But in divine natures, it conjoins that which wonders with the object of wonder, Hence, likewise, those who are wise in divine concerns celebrate 7hawnas, (whose name is derived from = thawna, wonder,] as one of the greatest of the Gods, who through wonder inclines secondary to primary natures. But ardent request follows, rendering that which ought to partake of more perfect goods, adapted to the participation of them.

«That afterwards, one of the priests said :—Nothing of envy, Ὁ Solon, prevents us from complying with your request. But tor your sake and that of your city, I will relate the whole; and especially on account of the Goddess.” Solon being an Athenian, has a resemblance to the Tutelar Goddess Minerva, so faras he adheres to more perfect intellectual pereeptions. And the priest resembles one speaking, as 1 were, from a certain adytam, For he teaches what Was committed to writing in the temples 5 and) presents to us an Imitation of the middle orders of the junior fabrication, and of the whole paternal cause 5 which orders transmitting the gifts of a more elevated to a subordinate cause, fill from that as froma certain fountain the divine order. All things, likewise, are clegantly effected by the speaker. For Solon is perfected, the city is praised, and the Goddess is celebrated. Phe ascent also is from Solon to the Goddess through the city as a medium; imitating the convertive power of the Goddess, And. this, likewise, is indeed beneticent; viz. to energize for the sake of the perfection of secondary natures: for it imitates ‘ providence, and the superplenary power of divine beings. But it is in a still greater degree beneficent, to energize for the sake of the city: for the energy is more ample, and embraces a greater power. Besides this, it is stl more divine to extend all the narration to the Goddess, and to terminate the whole energy in her; all) which, the unenvying communication of the priest genuinely represents to us, not only indicating the privation of envy, but the divine and prompt generation of good.

Again, however, we must not be ignorantly disturbed, if now indeed the priest as being the dispensator of the narration, is said to adumbrate a greater and more divine cause; bat at another time, the Athenians being the ancestors of Solon, πληρωσιν in this place, it is necessary to read ra de rpwra δια δυναμεων agOorwr, καὶ ayabornros, κ. ἃ. * For ποίρίγαι here, it is necessary to read pupecrac, nook 1. TIMEUS OF PLATO. 113 are more ancient than the inhabitants of Sais; the Athenians being arranged according to the mundane causes of the whole contrariety of things. For so far as pertains to the narration, they have this order; but so far as pertains to physical progression, they bring with them an image of certain more elevated and divine orders, And if you are willing so to speak, since all fabrication, and the mundane contraricty, are antecedently comprehended in the father of wholes, together with adorning causes, and things which are adorned, you may there also assume according to analogy, the paradigmatic cause of the Athenians in intellectual lives, For again, the veil (of Minerva] is the last image of the whole contrariety of things. But in the universe, the true works of the Gods have a precedency, and likewise in the productive and primary causes of them; where also it is said, Minerva became apparent, invested with armour. Or rather, the veil is the last work of the weaving art, containing in itself an image of the mundane war, and of the demiurgic order proceeding from the Goddess into the universe;

which veil she wove in conjunction with her father. A better image however of this, is that which in the narration of Plato, and in enigmas, represents to us the whole contrariety of things, and of the works of Minerva; which narration contributes to the whole (deseriptive) fabrication of the world, in the same manner as the veil to the splendid precession of the Goddess, and the whole of the solemnity. Fur the Panathenaa is aninage of the Minerval fabrication in the universe. The veil, however, is superior to both these, which is woven in the universe, in the intellectual dight of Minerva. For contrariety is spread under the one life of the world, and the war is apart of the fabrication of things, which the ruling art of Minerva arranges in a becoming manner. And prior to all these, is the veil, Which is pre-established in paradigmatic causes and the intelligible, and is comprehended in the one intellectual perception of Minerva, — For,

In weaving, all th’ immortals she excels, says Orpheus, Hence, the weaving art is there primarily, and the vetl of the essence of this Goddess, which essence is all things intellectually, that the uni- _ Verse is according to a mundane eharacteristic. For in ruling over the war of the universe, she does not look any where else than into herself. That we may however recur to the thing proposed to be considered, ‘the Egyplian priest directly imitates the unenvying providence of the Demiurgus, about which Plato a litde farther on says, “ FHe was good, but envy never subsists in him who ts good, about any thing.” For the orders which exist proximately with him, Tim. Plat. νοις 1, ᾿ 114 PROCLUS ON THE [poox τ. have from him, and on account of him, an unenvying participation of good. And through this privation of envy, the priest fills indeed the mind of Solon, but praises the city, and celebrates the tutelar Goddess ; conjoining partial and total’ natures, uniting things contained to the things that contain them, and suspending all things from the Goddess, according to one bond and one series. “Who is allotted the guardianship both of your city and ours, and by whom they have been nourished and educated.”

The Egyptian, after a certain admirable manner, converts all things to the Goddess, and produces them from, and again converts them to her. For recurring froma citizen through the city to the power who presides over it, he makes this conversion. But again proceeding from the Goddess to the natures that primarily, and also to those that secondarily participate of her, he imitates the progression of things from her divinity, Again also asserting that the participants are nourished and disciplined by the Goddess, he likewise converts these to her. How is it possible, therefore, that these particulars should notin an admirable manner imitate demiurgic powers, which are established in natures prior to themselves, and generate those posterior to, and convert them to the causes of themselves? And thus much concerning these particulars. What, however, is the meaning of this allotment? And how are the Gods said to be distributed into the universe? Of allotments therefore, some are those of partial souls, and others, of the undefiled genera. Some are diemoniacal, others angelic, and others, of the Gods themselves. Porat the father of the universe was one alone, and there was only one providence and one law, there would be no need of allotments, nor of divine distribution. Since, however, after the one father there is a triad, after the uniform a multiform providence, and after one law a multitude of fatal laws, it is also necessary that there should be a division of the subjects of government, and another providence and order about other things. Through this cause therefore the universe is divided by demiurgic numbers, viz. by the duad, triad, tetrad, pentad, ebdomad, and dodecad. — For after the one fabrication, the section ofthe universe into two, heaven and generation, constitutes two-fold allotments, the celestialand genesinrgic. After this, the triad divides the universe, about which Neptune in [Lomer* says,

‘To me by lot belongs the hoary deep, ‘The spacious heaven to Jove, to Pluto, Hades dark. * For v\usa here, it is necessary to read oda. * iad av, vs. 190, δ, The tetradic distribution follows the tiple order; giving a four-fold) arranzement to the elements in the universe, as the Pythagoreans say, celestially and ethereatiy, above the earth, and under the earth. Next to this is the five-fold division. For the world is one, consists of five parts, and is appropriately divided by celes- ὁ tial, empyreal, aerial, aquatic, and terrestrial figures, and presiding Gods. After this allotment, the division into seven parts follows. For the heptad beginning supernally from the inerratic sphere, proceeds through all the elements. And after all these, is the allotment of the universe defined in the dodecad. From the divine allotments, however, the allotments of anzels and dimons are suspended and have more various distributions. For one divine allotment is comprehensive of many angelical, and of a still greater number of demoniacal allotments. For every angel rules over a multitude of daemons, and every angelical allotment has about itself many dawmoniacalallotments. For what a monad is in the Gods, that a tribe is to each allotmentin daemons. Instead of atriad, therefore, we must assume

three companies, and instead of the tetrad or dodecad, four numbers and twelve choirs, following their respective leaders. And thus we shall always preserve the higher allotments. For as in essences, as in powers, as in energies, progressions generate multitude, thus also in allotments, those that rank as the first, have a precedency in power, but are diminished in quantity; as being more proxiinate to the one father, and to the total and one providence. But those that are the second in rank, are allotted a diminished power, and an increased multitude. These things therefore are to be considered in common about allotments. Since, however, we have divided allotments according to a section into two, into the celestial and sublunary, concerning the former indeed there can be no doubt respecting the nature of them, and whether they always remain invariably the same. But the sublunary allotments are deservedly subjects of admiration, whether they are said to be perpetual, or not. For if they are perpetual, how is this possible? For how, since every thing in generation is mutable and tlowing, ean the energies of the powers that providentially inspect it, be perpetual? For the things that are in generation, are not perpetual. And if these energies are nut perpetual, how ts it that divine inspection subsists diflerently at diflerent times? For an allotment is neither a certain separate energy of the Gods, in order {πα΄ things in generation being changed into another condition, Us energy may remain exempt and immutable; nor is it alone that which is governed, in order that no absurdity may follow from the allotment flowing, and sustaining all-varieus mutalions; but itis an assigned state, providence, and unrestrained government of

divinity, about these sublunary concerns. And on account indeed of the subject of government, the definition of perpetuity cannot be applied to it; but on account of its being [always] present, it is destitute of corruption, in order that we may not ascribe to the Gods the passion of partial souls, by assigning them different allotments at different times. [ence it remaing for us to show, how allotment is to be explained, so as to preserve the immutable in the Gods, and mutability to. things in weneration. Perhaps therefore the discussion of this affair will be easy, by having recourse to that theory, which we have frequently elsewhere employed, viz. that every thing in generation, and generation itself, must not be considered as alone consisting of mutable and flowing things, but there is also in these something tmmutable, and naturally adapted to remain always the same. For the interval, which receives all the parts of the world, comprehends them in itself, and is extended through all bodies, is immoveable, lest, if it belonged to things which are moved, it should also itself require another receptacle, and this should be the case ad infinitum. The ethereal vehicles likewise of divine souls, with which these souls are circularly invested, and which imitate the lives in the heavens, have a perpetual essence, and are eternally suspended from divine souls, being full of prolific power, and performing acircular motion,’ according to a certain secondary circle of the celestial orbs. And in the third place, the wholeness of the elements remains always the same, though the parts sustain anall-vartous corruption, For itis necessary that each form of the universe should be never-failing, im order that the universe may be perfect, and that being generated from an immoveable cause it may be immoveable according to essence, But ecery wholeness is a form, ov rather it is that which itis said to be, through the participation of oue entire form,

And here you may see, how the nature of bodies proceeds in’ fa becoming] order. For one thing fi. e. the interval of the universe) is immoveable according to every motion ; but another thing, fie. the velicles of divine souls) receives motion only according to place. For this is most remote from essential mutation. And another thing, [1. e. the wholeness of the elements] admits of other mutations in its parts, but the whole remains entirely immutable. And the celestial allotinents Indeed, proximately dividing the interval, divide also together with it the heavens, But with respect to the sublunary allotinents, in the first) place indeed they are allotted portions in the interval of the universe, In the next place, they inake a distribution according to the definite vehicles of souls. And in the third? * Ynstead oferta πλήρη, καὶ yoruiou δυνάμεως κινησιν eysvaloy mowupera, itis necessary to read cra xXnpn yoripou ov pews, και κινησιν, KAY * For «pecrroy, read rpiroy. place, they remain always invariably the same, according to the whole parts of generation. The allotments of the Gods therefore do not change, nor subsist diflerently at diflerent times. For they have not proximately their bypostasis in that which is changed. Tlow, therefore, do the illumunations of the Gods take place in these? [low are the dissolutions of sacred rites elected?) And how is the same place, at diflerent times occupied by different spirits)’ May we not say, that the Gods possessing perpetual allotments, and dividing the earth according to divine numbers, similarly to the sections of the heavens, these divisions of the earth also are illuminated, so far as they possess aptitude?

But the circulation of the celestial orbs produces indeed this aptitude, through certain configurations; divine illumination,' at the same time, imparting a power more excellent than the then existing nature. Total nature likewise (or nature considered as a whole} produces this aptitude, inserting divine impressions in each of the things illaminated, through which these spontaneously participate of the Gods. For she inserts diferent images of the divinities in diflerent laminated parts, in consequence of these parts being suspended from the Gods. Times also effect: something, according to which the conditions of other things are governed. The good temperament of the air too co-operates. And, in short, every thing about us contributes: to the increase and diminution of this aptitude. When, therefore, according to a concurrence of these many causes, aptitude to the participation of the Gods is ingenerated in some one of the things naturally disposed to be changed, then divinity is unfolded into light, even in these mutable natures, he being before concealed through the inaptitude of the recipients; possessing indeed eternally his proper allotment, and always extending the participation of himself, but not being always received by these terrestrial places, on account of their maptitude. But in the same manner as of partial souls, which choose different lives at diferent times, some choose such as are adapted to their proper Gods, but others such as are foreign, through an oblivion of the divinities to whom they are allied; thus, also, of sacred places, some are adapted to the power that has there lis allotinent, but others are suspended from another order, And on this account,

says the Athenian guest, some are acenstomed to be more prosperous, but others nore unfortunate. Whether, therefore, the telestic or legislative art dedicates this particular city to the divinity who, according to an eternal allotment from the beginning, received this portion [οὐ the earth), the life (of the inhabitants] is through this ina greater degree assimilated to the tutelar deity, and the works of him (who * [tappears to me that the words θειας edAap ews are wanting in this place. 118 PROCLUS ON THE {BooK 1. looks to this divinity in effecting them] are rendered more correctly great anc admirable than those of the man who is not impelled to action from ἃ. principle of this kind. And he who chooses a life conformable to that of the allotted deity, acts with greater rectitude than he does who transfers himself to another order. . Conformably to this mode therefore, the Egyptian says, that Minerva ts allotted the city which is named after her, and also his own city Sais; inferring this perhaps from the great similitude of the life of the citizens to the Goddess; and perhaps also perceiving that there was an allotment of this kind, from the telestic art, and sacerdotal works. For as of the other Gods, so likewise of Minerva, there is an allotment proceeding supernally from intellectnal causes to the place of the earth. Her allotment therefore is tirst in her father; but in the ruling Gods according toa second order.

In the twelve liberated Gods, it makes a third: progression; but after this, it unfolds itselfinto lightin the heavens, with unrestrained authority. _In one way indeed, in the inerratic sphere. Por there a certain allotment of this Goddess is expanded, whether it be the place about the Ram, or that about the Virgin, or whether it be some one of the northern stars, as some say it is the Electra, which is there. But in another way, it ts unfolded into lightin the Sun. For there, according to theologists, an admirable power, and a Minerval order, govern wholes in conjunction with the Sun, And again, in another way inthe Moon: for Minerva is the monad of the triad’ whichis there, But in another way in the earth, according to the similitude of the allotments of the earth to the celestial distributions. And lastly, about the earth ditterently in different places, according to the peculiarities of providence. It is not therefore at all wonderful, if one divinity should be said) to be allotted both Athens and Sais. For the same thing must not be supposed to take place about the Gods, as about partial souls, which are not adapted to dwell in two bodies at the same time, because they exert a providential energy in conjunction with habitude; but there is indeed a participation of the same power tn diterent places; and in the one power there is also maltitude. Phis power likewise is differently participated by different places. And in some, sameness ts more abundantly participated; but in others, difference.

These things therefore are truly asserted, and the allotuicuts of the Gods are perpetually established in the universe, ‘These likewise existing, there are different . This triad consists of Minerva, Proserpine, and Diana, "οὐκ 1.} TIMASUS OF PLATO. 110 temporal evolutions of them into light, according to diflerent places. Ancient theology also manifests the perpetual essence of the allotments; as when it is said in Homer, ‘To me in ocean's hoary deeps to dwell, Alzwoys, by lot belongs,’ For the word always is signiticant of perpetuity, And in short, since it is necessary that prior to things which sometimes, there should be natures which a&ecays, participate of the Gods, it is likewise necessary that perpetual allotments should exist prior to such as are temporal. For as diemons prior to partial souls follow the Gods, thus also there are perpetual allotments suspended from the Gods, prior to partial illuminations. And the mundane Gods comprehend these allotments; the terrestrial Gods, such as are terrestrial; the aquatic, such as are aquatic; and the aerial, suchas pertain to the air. These Gods likewise, prior to visible bodies, ride in ethereal vehicles, conformably to the Gods in the heavens. But whether it must be admitted, that there are other sublunary allotments, proceeding from on high in conjunction with divine light, must be elsewhere considered: for what has been said, is sufficient for the present.

“ Yours indeed, by a priority to ours of a thousand years, receiving the seed of your race from Vulean and the Earth.” With respect to the fabrication of Vulcan, how may some one decide, so as not perfectly to fail im his conceptions of the power of the God? For the assertions of the multitude concerning him, belong to things which must be entirely rejected, But that which is said by those whose notions are more intellectual’ is indeed true, but requires no small degree of confirmation. We shall therefore introduce to our discussion from theologists, credibility concerning this divinity. That Vulcan then is of the demiurgic, but not of the vivific, or connective, or any other series, is manifested by theologists, when they represent him as fashioning things from brass, employing the bellows, and, in short, when they call him the artificer. But that he is the fabricator of sensible, and not of psychical, or intellectual works, is also manifested by them. For the formation of a mirror, * Πα xv. vs. 190. Instead of o¢ vewrepor in this place, it appears to me to be uccessary to read o« roepwrepor. 120 PROCLUS ON THE [Book 1, the exercise of the brazier’s art, lameness, and every thing of this kind, are syinbols of his productive energy about a sensible nature. Moreover, that he is the maker of all sensibles, is evident from the same theologists, who say that he was hurled from Olympus as far as to the earth, and who make all the receptacles of the mundane Gods, to have been elaborated by Vulean.

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

Since however matter is necessary to things that are generated; for the Gods in the heavens borrow parts from the universe, as things which will be again returned, for the generation of mortal animals; this also Plato delivers to us, ina very adimirable manner, through earth. Por in seed teelf, there are productive powers, and a subject. And the former are derived fourm the στ οὐ Valeans, but the Jatter from earth, Por by earth, we must now understand every nraterial cause; not that the Athenians sprang from the carth; but because it is usual to ' Ttamust be carefully observed, that defects when ascribed to divine natures adumbrate Gounseenden. cies: just as those whose eves are filled with the solar light, are said to be incapable of perceiving mundane objects; for this incapacity is nothing more than transcendency of vision, In like mauner, the lameuess of Vulcan, symbolically indicates his exemption from any defective progression, BOOK 1.] TIMUS OF PLATO. me 0} call all generation earth, and every thing material, earthly. Fire, therefore, is a Vulcanian instrument; but earth is matter, which is excited and vivified through fire, since itis of itself lifeless. Hence also, in consequence of this being filled, the material order is now assumed in conjunction with Vulcan. And on this account it is said that the seed of Vulcan, together with earth, gave subsistence to the generation of the Athenians. For according to the fable also, Vulcan being in love with Minerva, emitted his seed on the earth, and from thence the race of the Athenians blossomed forth.

In short, therefore, Vulcan is always in love with Minerva, imitating her intellectual nature, in the fabrication' of sensibles. But Minerval souls, according to this energy of Vulcan, especially receive vehicles from him, and are introduced into bodies from the productive powers of Vulcan, and the hypostasis* of earth; the productive powers receiving Minerval impressions. For this God, prior to nature, is the perfecter of bodies, inserting in different bodies, different symbols of the divinities.

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

* Instead of ro γοερὸν aurns των αἰσθητων pipovperos in this place, which is evidently defective, I read τὸ νοερὸν aurns εν τῇ δημιουργιᾷ των αιἰσθητων μιμουμενος. * For τὴς γῆς νποστασιν των λόγων, αθηναΐκα συγθηματα λαβοντων, it seems necessary to read rns γης: vrooracews, τῶν λόγων αθηναΐκα, «. A. Tim. Plat, Vou. I. | Q 122 PROCLUS ON THE fBooK ft. nothing hinders, but that the same things may be surveyed analogously, in demiurgic causes, 1n the universe, and in an historical narration, The divine Iamblichus however doubts, how the gods are said to be allotted certain places, according to definite times ; as for instance, Minerva was. first allotted Athens, and) afterwards Sais. For if, their allotment commences from acertain time, it will also αἱ ἃ certain time cease. Por whatever is measured by time, is a thing of this kind. Farther still, with respect to the place which they are allotted at a certain time, was it without a ruler, w hen it fell to their lot, or was itunder the dominion of other Gods ? For if, indeed, it was without a ruler, how is it possible that any thing belonging to the universe can be perfectly destitute of divinity? How, in short, can any place remain without the guardian protection of more excellent natures? Or how, if itis sutlicient: to the preservation of itself, can it afterwards become the allotment of some one of the Gods?

But if it is under the dominion of another leader, it will also fall to the allotment of another God, and thus an absurdity will ensue. For the second God does not divulse the prefecture and allotment of the former divinity. Nor do the Gods alternately receive the places of each other; nor do dawmons change their allotments. Tamblichus having thus doubted, dissolves the doubts by saying, that theallotwents of the Gods are perpetually established, but that the participants of them, atone time derive advantage from the guardianship of the rulers, and at another time reap no benefit from it. Ele adds, that these are the participations which are measured hy time, and which sacred institutions frequently call the birthdays of the Gods. Wt has however been observed by us, that this resembles that which happens about souls, ΓῸΓ every soul has entirely a tutelar God. And certain souls choose lives adapted to other Gods. Thus, therefore. every place ts the allotment ofa certain God, and there is atime when it becomes the allotment of some other divinity, who renders it adapted through a certain period, or through certain mystic rites established by men. For allotment is twofold, the one being essential, but the other subsisting according to habitude. Bat let us direct our

attention to what follows. “ But an account of the transactions of this our city, during the space of eight thousand years, is preserved in our sacred writings.” The priest assigns to the Athenians the number nine thousand, receiving this Boox 1] TIM.EUS OF PLATO. 123 also from history; but to the Saitans the number eight thousand ; measuring the lives of the citizens by the chiliad, conformably to the writings in the temples. for by this number, as the philosopher Porphyry says, damons also measure tine. Farther still, the priest makes this narration from the sacred writings ; which manifests, as Tamblichus would say, the stable guard of the mundane divine guardians. These numbers, however, happen to lives according to a probable reason. For eight thousand isa cube ona cube ;* but nine thousand isa tetragonic superficies on a cube." Hence the one’ gives depth to a superficies, and. this through the indefinite duad ; but the other preserves the superticies itself in itself, in similitade and perfection from the triad.4 But it is the symbol of a better lite, to remain in itself, and to adorn secondary natures. And it is an indication of a more imperfect life, to descend to secondary natures, to be assimilated to them, and to be filled with a certain indetiniteness. Since however even a secondary nature is not entirely deprived of similitude to divinity, the descent is through a cube, in which there is a tetradic similitude.’ But it is better to imitate more excellent nature through a more simple life, than through a life which is more compounded, And a square is more simple than a cube. [f however you should say, that the number nine thousand is adapted to those that have their hypostasis from Earth and Vulcan; for a thousand is terrestrial, as being a cube, but nine pertains to Vulcan,

With them IT many artificial forms For nine years fashion'd says Vulcan [in Homer, °} in thus speaking, you will not wander from the truth. But, in short, a cube is adapted to the terrestrial allotments of Minerva; since the decad is attributed to the heavens, and the last progression of the decad gives subsistence to the solid number one thousand. For the Gods make their progression from the celestial allotments to the terrestrial, as the last. This therefore must be said by us. The philosopher Porphyry however, in interpreting . these things, supposes ‘For 1000 is acube, and 80 likewise is 8. 5 For 9is a square, and 1000 isa cube. 7 8000 gives — to the superficies 20. For 20x 20x 20=8000. and this is through the duad, because 20=2 x 10. * For 9000 is the cube of 30. Si. e. The descent is through 9000, in which there is a tetradic similitude, because as Prochus had before observed, it is a square superticies ov a cube. 6 jliad. |. 18. vs. 400, 124 PROCLUS ON THE [Book 1. Vulean to be the intellect that presides over art, but earth to be the lunar sphere. Fur this ts called by the Egyptiansethereal earth, We says therefore that souls which derive their subsistence from divinity, but participate of the artificial for Vuleanic} intellect, are disseminated in the body of the moon; souls that give themselves to the arts, dwelling there;

and that they have bodies which are etHuxtons of the ethereal bodies. That nine thousand years, also, are adapted to these souls, after the following manner. A inyriad of years is, says he, the period of the soub which ascends and descends through the five stars, in order that each may have two chiliads, yet not successive. Time indeed is successive according to conception; for it is not without continuity. Hence all the stars have nine lives ; which is obscurely signified through nine thousand years. Ninths also are performed to the dead. And ina similar manner, some give names to those that are born, in the ninth year; employing as symbols the periods of generation and production, The priest, however, does not now assume a myriad of years, but the number of nine thousand, in order that those of whom he is speaking may still be terrene, but approvimating to the period of a myriad of years, All this interpretation, however, the divine Tamblichus rejects, and says thatthe discussion here is not about hives, but about the diflereat measures of Minerval participation, Its absurd, therefore, to make mention of the periods spoken of in the Phwedrus. But if it be requisite to narrate what follows from the conception of Porphyry, it must be said, that the soul lives indeed intellectually and Saturnally on high, bat descends first to the conception of a political life, whichis Jovian. Afterwards, she excites anger, and lives ainbitiously, But anger is Martial.

Τὰ the next place, she proceeds in her descent to desire, and venereal lives; and at last, exerts physical reasons {or productive powers]. Butall reasons are Hermaic. And Hermes is the Inspective guardian of physical reasons. Through these, however, she is bound to body. And again, receiving a body, she first lives physically, being the supplier of nutriment and increase to the body. Afterwards, she lives epithymetically, exciting genesiurgic powers. In the next place, she lives under the intlucnce of anger, rising against her former habits, but entering into an ambitious life. Afterwards, she lives politically, moderating the passions. And in the last place, she lives intellectually. If therefore she is restored to her pristine state, her life is mtellectual, and the myriad is terminated. But in generation, though she is conversant with it in the best manner, she lives according to a deficiency by the chiliad. And of this the number nine thousand is a symbol, being adapted to the Lest polity of the Athenians.

“1 will therefore bricfly unfold to you the laws, and the most beautiful of the deeds of those citizens that existed nine thousand years ago. For when we are more at leisure, we shall accurately discuss every particular, receiving for this purpose the sacred writings themselves.” If you wish to refer what is here said to the whole order of things, the number nine thousand will manifest the total progression as far as to a cube, and terrestrial works, and likewise the life which pervades through all things. But through the word briefly, the union of many productive powers, and the comprehension of them according to intellect, are indicated. For the synoptical is an image of intellectual impartbility ; but that which departs into multitude, of prolific power; multiplying, producing, and dividing forms into minute parts, through diversity. The laws are images of the divided fabrication, which is united according to intellect. But) the most beautiful work is an adumbration of the orderly distribution of things which is extended to one beantiful end. For beauty subsisting according to the united, proceeds from intelligibles to the visible fabrication. And _ the resumption of the sacred writings, Indicates the recurrence to the paradigms of them, from which also the priest being filled, delivers these things to Solon. The narration, therefore, will be concerning the divided and multiplied fabrication, which is connected by intellect, and extends as far as to terrestrial works, as may be inferred from all that has been said.

“Tn the first place then, consider the laws of these people, and compare them with ours. Tor you: will now find here many paradigms of things which then subsisted in your city.” As Socrates summarily discussed his own polity, thus also the priest brietly discusses the laws ofthe ancient Athenians, in order that the latter may have diminution with reference "τὸ the former, and also a similitude to it. And this very properly. For the one is more universal, but the other more partial. And the one is the work of dianoia, but the other of the phantasy. This diminution indeed may be surveyed, so far as Socrates has described a polity, but the priest laws. A polity, however, ts the union and comrion bond of the life of citizens ; but legislation is order proceeding into multitude and division, And the former is more analogous to the providential cause, but the latter to fate. But there is a similitude between Socrates and the * Instead of vgeow exp ravra cat execva, it seems necessary to read vpeow ἐχὴ ravra καὶ xpos exewva- 126 PROCLUS ON THE (woo 1. priest, 80 far as’ both assert that they deliver the multitude of their words contractedly.

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

and the laws extend to the whole world) from Minerva. Por every law is said to be the distribution of intellect, and is rightly said to be so. But the laws of the Athenians, being established conformably to the tutelar Goddess, exhibit the distribution of the Minervalintelleet. But of this kind are the laws in the universe which are defined conformably to one demturgic intellect, and the one providence of Minerva.

‘Por the race of the priests was separated from the rest of the inhabitants.” That in a certain respect all this order of the polity of the priest is more partial and more divided than that of Socrates, imitating the middle fabrication, may be ‘ For xpwrn here, it is necessary to read τρίτη. * The nature of these three fabrications is uufolded farther on. Ὁ Here also for xpwrn, it is necessary to read τρίτη, learnt from the multitude and quality of the genera in the city. For in the polity of Socrates, there were three genera, the guardian, the auxiliary, and) the merce. nary. Por the triad is allied to the demiurgie monad. But here there are the double of these, the sacerdotal, and the military; the demiurgic, for pertaining to artificers; and = the pastoral; the venatic and the agricultural, For the middle fabrication has at one and the same time the duadic, and the triadie; and both these numbers are adapted to Minerva. But one of these indeed, viz. the triad, is immediately adapted to the Goddess; but the other according to generation, For the hexad is a triangle from the triad.’ By the trigonic therefore, and by the hexad from the triad, the diminution and at the same time alliance to the Goddess are manifested. For though every fabrication participates of Minerva, yet the first and supreme parts of the universe, and the first fabrication, and the first father, are filled from her in a more abundant degree.

Thus therefore, if you alone select these genera, you will find) the number adapted to the Goddess, Buotif you add, the presiding over wisdom, you will entirely find the heptad, which is ofa Minerval characteristic. And this is one of the things that are of great notoriety. The feminine nature likewise of the heptad is celebrated, and that itis produced fromthe monad alone. The monad also, the triad, and the heptad, are said to be espectally imazes of Minerva; the first, indeed, as being intellectual ; the second, as converting the monad to itself ; and the third, as proceeding from the father alone. After this manner, therefore, you may infer from numbers,

It is necessary however, from the quality of the genera, to survey the diminution and transcendency of these. For the sacerdotal is subordinate to the guardian genus, Which ascends as far as to the first cause. * For Plato himselfin the Politicus arranges the priests under the politician, and does not impart to them political power. The military also is subordinate to the auxiliary genus. For the latter arranges ina becoming manner, and sufficiently disciplines the inhabitants of the city. Butthe former pursues war alone, and things pertaining to it, and participates of this study alone. And the mercenary tribe is divided into the remaining genera. The polity of Socrates therefore surpasses that of the priest, as being more comprehensive, and after a manner co-adapted to the genera prior to it. So that both froin number and quality, it becomes evident to us that the polity ' For 6 is a triangular number, and is the double of 3. * Plato asserts this of the guardians, in bis Republic, 128 PROCLUS ON THE [ΒβΒοοκ 1. second after it. We establish, however, the analogies of the polity of Socrates to the universe, to be as follows. The genus of guardians we arrange as analogous to the celestial Gods. The aunihary genus to those more excellent natures, the attendants on the celestial Gods, and the defenders of the universe. And the mercenary genus, to those powers that connect a material nature with partial souls. The first of these also, ts analogous to the fined stars, the second to the planets, and the third to material natures, We may likewise assume in the celestial Gods themselves, all these according to analocy,

Here, however, itis worth while to survey how, and after what manner, these cenera Lenumerated by the priest) are to be assumed in’ the universe, Vor the philosopher Porphyry arranges them as follows: That the priests are analogous to the archangels inthe heavens, who are converted to the Gods, of whom they are the messengers. But the soldiers are analogous to souls descending into bodies. Again, the shepherds are analogous to the powers that are arranged over the herds of animals ; which in arcane narrations are said to be souls that are frustrated of the human intellect, but have a propensity towards animals. Vor there is also a certain curator of the herd of men. And there are likewise certain partial curators; some being the inspectors of nations; others of cities ; and others of individuals. But the hunters are analogous to those powers that hunt after souls, and inclose them in bodies. ‘There are likewise powers who delight in the hunting of animals, such as Diana is said to be, and another multitude together with her of venatic demons. And the husbandmen are analogous to those powers that preside over fruits. ΔἸ] this administration therefore of snblunary damons is said by Plato to receive many demiurgic distributions, in consequence of looking to the efleet which now is, or is becoming to be. The divine Tamblichus, however, reprehends these assertions, as neither Platonic nor true. For archangels are not any where mentioned by Plato, uor does the military genus pertain to souls verging to bodies.

For it is not proper to oppose these to gods or diemons. For we should act absurdly, in arranging these in the middle genus, but Gods and demons among the last artificers. Nor must it be admitted, that those are shepherds, who are frustrated of human intellect, but have a certain sympathy to ammals. Por the existence of damons who zovern the mortal nature, is not derived from men; nor are those powers hunters, who inclose the soul in body, as ina nets since the soul is not thus conjoined to Which is now delivered, is subordinate to that of Socrates, and will rank as the

tothe body. Nor ts this mode of theory philosophic, but full of Barbarie arrogance." Nor are husbandmen to be referred to Ceres: for the Gods are exempt from the proximate causes of nature. Reprehending, therefore, these assertions, he considers the priests as analogous through similitude to all such secondary essences and powers, as honour and worship the causes prior to themselves, But the shepherds, as analogous to all those mundane powers, that are allotted the government of the life which verges to body, and of the most irrational powers, and who distribute these in an orderly manner. The hunters he places as analogous to those universal powers who adorn secondary natures through the investigation of [real] being. But the husbandmen, as corresponding to the powers that yive efficacy to the seeds that descend from the heavens to the earth. And the soldiers, to the powers that subvert every thing atheistical, and corroborate that which is divine. After this manner, therefore, the divine Tamblichus [interprets what is said by the priest.) But it is common to both these philosophers, that they divide the fabricative genus into the pastoral, the venatic, and the agricultural ; but they do not produce the four genera from one. Forno one, who rightly considers the affair, can place either the pastoral or the venatic under the fabricative genus. Will it not therefore be better to interpret the passage conformably to our preceptor, by admitting that the sacerdotal and military tribes form one duad, but the fabricative and agricultural another, and the pastoral and venatic a third | duad;

and assuming an order of this kind, to investigate the paradigms of them. For the sacerdotal genus subsists in the anagogic Gods, the military in’ the guardian, and the fabricative in the Gods who separate all the forms, and the productive principles of mundane natures, But the agricultural genus subsists in those Gods that supernally excite nature, and disseminate souls about generation. For Plato, likewise, denominates the lapse of the soul into generation, a dissemination, But to sow is most adapted to husbandmen, as is, also, to collect productions of nature. The pastoral genus subsists in the Gods that govern distinctly all the forms of life that revolve in generation. For Plato, in the Politicus, delivers to us certain divine shepherda. And the venatic subsists in the divinities that give an orderly distribution to all: material spirits. For it is usual with theologists to call these Gods hunters. All these genera likewise pertain to the middle fabrication, viz. the convertive genus, the guardian, that which ad-

"It is somewhat singular, that Porphyry, who called the Christian religion Bapjapor τολμημα, @ barbarously bold wickedness, should have adopted this theory, Tim. Plat. Vou. I. R 130 PROCLUS ON THE [Βοοκ 1, ministers the psychical allotments, that which governs the genesiurgic forms of life, every thing which fabricates and gives form to material natures, and that which arranges the last order of spirits. ‘That, however, which pays attention to wisdom, and that which is contemplative, must be considered as different from all these genera, and which the Egyptian also celebrates above all the rest, making mention in the first place, as being a priest, of the sacerdotal genus. All the wenera, therefore, are seven, and the monad is exempt from the hexad. And the monad, indeed, is analogous to the one intelleet which connects all the fabrication of generated natures ς but the hexad is analogous to the more partial orders ‘under this intellect, viz. to the anagegic, guardian, formalizing, and vivifying orders, and also to those that are the leaders of the herds ofa tame fife, and to those that rule over the brutal nature, which orders in the universe likewise are separated from the fined stars. Moreover, he says, that these orders may be scen among men, in the firstplace, among the Athenians, but ins the second: place, amon the Saitans, according to the division of genera, each accomplishing its proper work ina detinite manner. For he manifests this by saying, separate from others, in order that we may understand the unmingled purity of the genera,

proceeding supernally through dimimution, as far as to the last of things. “The artificers, also, exercised their arts insuch a manner, that each was engaged in hisown employment without mingling with that of other artists. The same method was likewise adopted by shepherds, hunters, The whole of this tetractys has, indeed, the third order, according to a section of the genera into: three, but is now enumerated by Plato as the second; in order that through this, whats said may imitate the universe, inowhich the last is the middle, comprehended on all sides by more divine natures. Por that which is most material and gross, is enclosed by fabrication in the middle. Por thus alone’ can it be preserved, being adorned and guarded according to the whole of itself by all the comprehending natures [in the universe). But again, it is here added, that the fabricative art was not mingled with the other arts, mor ina simile lar manner any one of the others with the rest, but that each remained by itself, and inits own purity. Por this not only produces accuracy and rectitude in * For podes here, itis necessary to read porws. nook 1] TIM.TEUS OF PLATO. “ΠΡ

appropriate works, but likewise efleets the sympathy of the citizens. For all will thus be in want of all, in consequence of cach not exercising many arts. For the builder will be in want of the husbandman, the husbandman_ of the shepherd, the shepherd of the hunter, and the lmnter of the builder; and thus each being in want of the rest, will not be unmingled with them; hence, there is sameness in conjunction with difference, and separation accompanied with union. “The warlike genus too, you will find was separated from all the other genera, and was ordered by law to engage in nothing but what pertained Every where indeed, but especially in the warlike genus, the unmingled and the separate are appropriate. For they have an alliance to the highest order, which cuts offevery thing material, and obliterates that which is disorderly and confused, Very properly therefore does this genus pay attention to the concerns of war. For on account of this, the city remains free from external and injurious incursions ; and this invests it with a guard from itself, imitating the guardian order. For as a guardian. deity is present with the first, so likewise with the middle of the demiurgi. This, therefore, may be assumed from theology. But by Jaw in the universe, we must understand the divine institutions proceeding from the one demiurgie intellection, For prior to mundane natures is the demiurgic law, whichis seated by Jupiter, and distributes together with him in an orderly manner all the providential inspection which exists in the universe.

“© A similar armour too, such as that of shields and darts was employed by each. These we first used in Asia ; the Goddess in those places, as likewise happened to you, first pointing them out to our use.” The narration extends the energy of Minerva supernally from paradigms, as far as to the last genera. For there are things connascent with this energy, participating of undefiled powers, more total and more partial, and which arrange the mundane genera from the middle fabrication. Analogously also to this, they comprehend and are comprehended, are vanquished by the Minerval energies, and remain perpetually undefiled with invariable sameness through it, in the uniyerse. It is requisite, therefore, to know these things in common about all these 192 PROCLUS ON THE [nook 1. particulars. We must however show what the armour, the shields, and the spears, are, and how these are antecedently comprehended in the Goddess. Porphyry, indeed, calling the body the shield, assumes anger for the spear. But these pertain to souls falling into generation and to material things, and are not the instruments of immutable safety, but ofa venesiurgic life, corrupting the purity of intellect, and destroying the life which subsists according to

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

measure of alliance to the Goddess. “You may perceive, too, what great attention was paid immediately from the beginning by the laws to prudence and modesty, and besides these, to divination and medicine, as subservient to the preservation of health. And from these, which are divine goods, the laws, proceeding * For ἀνάψω, here, itis necessary to read avagns. tothe invention of such as are merely human, procured all such other disciplines as follow from those we have just enumerated.” A little farther on, he calls the Goddess both a lover of wisdom and a lover of war, in order that the arrangement of the polity of the Athenians and Saitans might be produced conformably to her as a paradigm. And what indeed pertains to the exercise of war, is sufficiently indicated trom what has been said ; but that which pertains to wisdom, he exhibits to us in the present words ; in order that by the one, the philopolemie, and by the other, the philosophic nature of Minerva might be adumbrated. What then is this prudence?) The theory of wholes and of supermundane natures, from which, after the first of goods which are perfective of souls, a certain facility is obtained in the concerns of human life, proceeding in conjunction with divination and medicine. And in one way, indeed, this prudence is the source of disciplines in invisible causes, in another way, about the world, and in the last place, about human affairs.

For since the Goddess herselfis immaterial and separate wisdom, on this account, to the natures that are allied to her, she unfolds into light all the parts of divine and human prudence. Por with respect to divination, also, one kind must be admitted to exist in the intellectual, and another in the mundane Gods. And of the latter, one kind proceeds from the Gods, another from dawmons, and another from the discuarsive energy of the human soul, existing rather as something artificial and conjectural, Ina similar manner also with respect to medicine, one kind indeed exists in the Gods themselves, and this is ofa Psconian nature ; but another kind, in demons, being ministrant and subservient to the Gods, from whom likewise matter and instruments are procured for the advents of the Gods. For as there are many dwmons about Love, thus also about Esculapius, some are allotted the order of attendants, but others that of forerunners of the God, And another kind exists in human lives, being that which is noparted from theorems and experience, according to which some are adapted ina greater, and others in a less degree to divine medicine. But there is also a mixture of these two kinds of prudence, viz. the prophetic and the medicinal, with the Egyptians ; because the causes of these are antecedently comprehended in one divinity, and from one fountain many streams are distributed about the world. And thus much has been said in common about the prudence which is now menioneddl.

In order, however, to unfold each particular more fully, we must say, that daw, indeed, is the order proceeding from the one intellect of Minerva; but adlention, 134 PROCLUS ON THE [Rook τ. the providence pervading from wholes as far as to material natures 3 and immediately from the deginning, the nataral aptitude of Minerval souls to prudence. For that which is neither adventitious nor foreign, appears to be signified by these words, But if some one should) refer what is said to the mundane order, because the distribution of things does not proceed from the imperfeet to the perfect, but is always arranged and accompanied in its progression with that which is excellent, it appears to me that this is manifested by the words unmediately from the beginning. The words, however, must be referred to the order of the whole world, because there are invisible causes of the natures that are arranged in the world, whieh perfect pradence (i.e. wisdom) primarily contemplates, Por the form of prudence is not, as Porphyry says it ts, artificial, or adapted to the arts. For this, as Tamblichus observes, is the gift of Valean, but not of Minerva. But attention was also paid to divination and medicine, heeause itis fit, in the first place, to contemplate the other powers of the mundane Gods, and thus afterwards, their prophetic and) sanative production; since we are allotted the government of a generated body, and to us who are enclosed in body, futurity is immanitest. For a material life exhibits much of the contingent, end of an hyparsis diflerently moved at different times. But by such other disciplines as follow from these, he doubtless means geometry, astronomy, lowistic, arithmetic, and the sciences allied to these; all which the law having established, led the Athenians and Saitans to the possession of an admirable prudence. And thus much concerning these particulars,

Porphyry, however, says, that medicine very properly proceeds from Minerva, because Eseulapius is the lunar intelleet, inthe same manner as Apollo is the solar intellect. But the divine Tamblichus blames this assertion, as confounding the essences of the Gods, and as not always rightly distributing according to pre sent circumstances the intellects and souls of the mundane Gods, For it must be admitted that) Esculapins exists inthe sun, and that he proceeds from: that luminary about the generated place; in order that as the heavens, ΝῸ likewise veneration may be connected by this divinity, according to a second participation, and may be tilled from it with symmetry, and good temperament. “ According to all this orderly distribution therefore, and co-arranges ment, the Goddess first established and adorned your city.” Vhe word αἱ manifests the united comprehension in the Goddess of all the natures that are adorned by her, and that neither is any thing pretermitted by nook 1] TIM:GUS OF PLATO. 135 her, nor the multitude in her suffered to exist in a divided state. But the word διακοσμησις, Indicates the orderly distribution of the Minerval providence. And the word co-arrangement signifies the union of these, and their alliance to one world. Farther still, the word διακόσμησις signifies the progression of wholes from the Goddess; but co-arrangement, the conversion of them to herself. Since, however, of the natures in the universe, some are total, but others are partial, and some are analogous to monads, but others to numbers, and both participate of the Minerval providence, but primarily such as are total and monadic,—on this account what is at present said, attributes the more ancient and leading order to the Athenians, but that which is secondary and diminished to the Sattans,

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

136 PROCLUS ON THE [Boox 1. all things do not possess an equal power in intellect, hut some are more total, and others more partial. Nor is this wonderfol. For the Demiurgus himself contains in himself, first, middle, and last orders. Whence, also, Pthink Orpheus, indicating the order of his powers, says, ‘ that his head is the refulgent heaven, but his eves are the sun, and the opposing moon.” Though, therefore, this interval should have one essence, unattended with difference, yet the power of soul, and the allotted orders of dawimons, and prior to these, the Gods, dividing it, according to the demiurgic order, and the allotments of justice, demonstrate that there is much diflerence in the parts of it. Tlence itmast be admitted, that the choice becomes Internal, and from the essence of the Gods, and that itis not such as we see in partial souls, Por the former is essential; buat the latter is atone detined aceording to the present life. And the former is eternal, but the latter temporal. By place, therefore, We must not understand the earth or this air, but prior to these, the immoveable interval, which is always illumiuated after the same manner by the Gods, and divided by the allotments of justice. Por these material natures are atone time adapted, and at another unadapted, to the participation of the Gods, And itis necessary that prior to things which sometimes participate, there should be those which are always suspended: atter the same manner from the Gods. And thusimuch may sutlice respecting these particulars,

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

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

The Goddess therefore perceiving that the [Attic] portion of interval which is always guarded by the Seasons, is adapted to the reception of sagacious souls, selected it for this purpose; not that this place was once deprived of Minerva, but at another time was under her allotted guardianship; for the text demonstrates the contrary ; but because there are also in the interval itself, different aptitudes to the reception of divine illuminations, according to different parts; which aptitudes were inserted by the whole Demiurgus, who uniformly comprehends the powers of all the Gods posterior to himself. ‘These powers, however, are corroborated and perfected by, or rather proceed from, the presiding Gods. As, therefore, with respect to the elections of lives, the soul that chooses its proper life, acts with rectitude ; after the same manner, also, the soul which is arranged in a : © had. V. v. 750. Tim. Plat. Vou. I. : Ss 128 PROCLUS ON THE [Book 1. place conformable to the choice of its life, energizes in a greater degree than the soul which is disseminated ina foreign place. But to this arrangement, the one circulation of the heavens contributes, which introduces a fertility and. sterility. of souls. In fertile periods, therefore, there is a greater, but in barren periods, a less nember of sagacious men. Elence, as when a husbandiman chooses good land for the etheacious growth of the seeds, Knowing that when the season is fertile, be shall reap greater benefit, but when itis barren less, on account:

of the power of the earth; thas also the test says, that the Goddess chose this place, as productive of sagactous men, in order that when the period is fertile it may have more; and when the period is barren, may have less! of prudent and sagacious men, in consequence of falling off from a fife adapted to the place. We must not however wonder, if Plato praises the excellent: temperature of the visible Seasons. 9 For there is) one excellent temperature with reference to the health of bodies, and another contributing to the reception of sagacious souls, such as is that of the Attie region. Por though there is not always the same sagacity ins those that inhabit this region, yet there is always a certain greater abundance of it through the peculiarity of the place, and the aptitude of the Seasons. Such, therefore, is our opinion respecting these particulars,

The divine Tamblichus, however, does not understand by place, one corporealformed condition, but an incorporeal cause pervading through the earth, sustaining bodies by hfe, and comprehending all interval, Por ina place of this kind, he says the Goddess fashions truly good men, and causes them to inhabit. But whether he accords with the words of Plato, may be surveyed from what has been said. Tf, however, it be requisite, desisting trom these things, to contemplate wholes according to the analogous, it imust be said that this Goddess fabricating and weaving the universe in conjunction with her father, every where distributes to wholes, and to things of the better co-ordination, a more perfect allotipent. But these are more replete with wisdom than their upposites, and are more adapted to the Goddess. We shall show, therefore, from the following words of Plato, how that which excels in prudence is of a more Minerval “The Goddess, therefore, being a lover both of war and wisdom, first ~clected this place for the habitation of en most similar to herself.” * Justead yf καὶ agupias EON, Tw eXarroy ατυπιπτέιν THs KaTa TOY TOKUY exunsecas Zens, in this place, it ds necessary to read, και UMOPIAS NTTOY, Tw ὠπυπιπτει», κα. ee

poor 11] TIM.EUS OF PLATO. 139 In what is here said, Plato delivers to us the most accurate conception respecting this greatest divinity, unfolding to those who are sufficiently able to perceive his meaning, the indications of theologists, Different interpreters however betake themselves to diflerent arrangements of the Goddess ; some indeed narrating their opinion more enigmatically, but others more clearly, yet not confirming what they assert. For Porphyry, placing Minerva in the Moon, says that souls descend from thence, which possess atone and the same time irascibility and mildness sand that on this account, the mystagogues in Eleusis are lovers of wisdom and lovers of wary; since it is said that the race of those who are kaders of the mysteries in Eleusis, is derived from Musaus, the offspring of the Moon; and also that. the Hermes there subsists about the Moon, from which also the race of the Cryers is derived. The divine Tamblichus, however, blames these assertions, as not well preserving the analogy. For he interprets iar as that which entirely subverts the whole of a disorderly, confused, and material nature ; but wisdom as immaterial and separate intelligence. He also says, that this Goddess ‘ is the cause - of both these; which likewise the Athenians imitate through a prudent and warlike life, He adds, that the Athenian region is well adapted to the τὸς ception of such-like souls.

If, however, it be requisite that the conceptions of these men should become manifest, and prior to these, that what is delivered by Plato should be shown to accord in the highest degree with theologists, we must assert as follows : deriving what we say from a supernal ongin. In the Demiurgus and father of the whole world, many orders of Gods that have the form of the one, present themselves to the view. And these are of a guardian, or demiurgic, or elevating, or connective, or perfective: characteristic. But the undefiled and untamed deity Minerva, is one of the first intellectual unities: subsisting in’ the Deniureus, according to whieh he himself remains firm and imiutable, and all things proceeding from him participate of inflesible power; and through which, he intellectually perceives every thing, and is separate in an exempt manner from all beings. All theologists, therefore, call this) divinity Minerva, as) being brought forth indeed from the summit of her father, and abiding in him; being adcmiurgic, separate, and immaterial intelligence. Hence Socrates, in the Cratylus, celebrates her as ¢heonoe (4eovoy] or deific intellection, But theologists, also, consider her as in conjunction with other divinities ' Instead of των θεων here, it is necessary to read την θεον.