Commentary on the Timaeus of Plato

him fettered, hut the other is agitated ; and it is not possible for either that which is fettered, or that which is agitated, to energize intellectually. Rightly therefore, does the divine lamhlichus contend against those who adopt this opinion. For what is it, that is faulty in us, when we recur to an intemperate imagination, through the excitation of the irrational nature? Is it not our deliberate choice? And how is it possible it should not be this ; since according to this, we differ from those who imagine precipitately? But if the deliberate choice is faulty, how can the soul be iruiltless? What also is it which makes the whole of our life to be happy ? Is it not Ix-cause reason possesses its proper virtue? \N e say entirely so. But if when that which is most excellent in us is perfect we are wholly happy, what hinders all of us from l>eing now happy, if the summit of our nature always perceives intellectually, and is always with the Cods ? For if this summit is [wholly] intellect, it is nothing to" the soul ; but if it is a part of the soul, the rest of the soul also will l>e happy. Who likewise is the charioteer of the soul ? Is it not that which is most delightful to us, and as some one may say most capital? And how is it possible not to admit this, if it is the charioteer who governs ihe whole of our essence, who raises his head to, and surveys the supercelestial place, and is assimilated to the great leader [Jupiter], who drives a winged chariot, and is the first charioteer that proceeds into the hea\ens? But if that which is the summit in us is the charioteer, and he, as it is said in the Phanlrus, at one time

1 Instead of vcrmjcv/uerqi licrr, it is norcsurv to rrad To-c^/jfrip. ' For atiaTTpnfoti belt, read sublimely tends to the place beyond the heavens, at another time enters into the heavens, ami at another becomes lame, anil suffers a deiluvion of his winirs, it evidently follows, that the summit of our nati.re subsists differently at dillerent times. This therefore, the reader \\ill I'tiul elsewhere more copiously discussed. If however, these things are true, it is \ery proj>erly said, that the period of the circle of the untu, as it governs and proceeds, is fettered. For having a twofold perfection, practic and theoretic, it is deprived of each. For it is neither able to ritleoi-?r the natures subject to its command, through .their unstable motion, nor to proceed, i. e. to pen-rive intellectually. For to proceed is the energy of a circu lation, and to proceed dianoetically, is the energy of diaiioetic natures. The senses therefore, strike against this circulation, and flowing in a direction contrary to it, as tendini: inwardly from outward objects, they impede the intellectual energy. Hence the period of the circle of the same is deprived both of action and contemplation. What then, someone may say, is it immo\eab!e ? And how can the soul Iw immoveable? May we not say in answer to this, that it is moved indeed by itself, but neither with a corporeal motion, for it is incorporeal ; nor with a phantastic motion, for it is null-cured ;

nor with a gnostic motion, for it is ignorant of itself ; but with an essentially vital motion. For as to perceive intellectually, is the energy of intellect, and to exist is the energy of bein^ ; thus also to live, is the energy of life. I 'or it does not possess an adventitious energy of life, but derives it from itself. For it is life ^eiieratin^ itself, and producing itself. But all life is motion. So that if every thin- which lives is moved, that which lives from itself will be moved, and that which always lives will always be moved, vitally, but not intellectually. Hence the soul is always moved, and vet not always. Fur it it intellect in cu/xicitij, but /(A '" ''/"''V^/ All(1 '.mother third thin:; [i. e. matter] is in capacity only, but is not in energy. Since therefore, there is a triple order in us, vi/. according to essence, according to power, and according to energy, our essence indeed, remains entirely the same, as beiriij essence, as living, and -s intellectual. For beinti the [first] imtvje of intellect, it is intellectual ; just as the first ima-e of soul is animated. Hut the powers indeed, of dianoia are fettered, and those of opinion are agitated. And since the powers are analo-ous to the lives, the power of one of the lives [\iz. of the intellectual life] is restrained, but another is shaken. For the essential life is always in motion. With respect to the ener-ies however, those of dianoia are taken away, but those of opinion are distorted. And as these are analogous to that which i* int. llectual, it is evident that the soul is pre vented from perceiving intellectually. The essence of the soul therefore, is per-

1 For «ui/-o here, it is atctKiry to rratl tavry. "on K v.] T1M.EUS 01- PLATO. petually vital and perpetually moved ; but the powers and energies, pertaining to its life and intellect, are naturally adapted to err. " So that they turn with every kind of revolution, each of the three intervals of the double and triple, together with the media and conjoining bonds of the sesquiterlian, sesquialter, and sesquioctave ratios which can not be dissolved by any one, except by him by whom they were bound. And besides this they introduce all the fractures and diversities of circles, which it is possible to effect." All things are in all souls, but appropriately in each, in some divinely, in others demoniacally, and in others partially. For the media, the sesquialter, the sesquitertian, and the sesquioctave ratios, together with the leiimna, are in all souls For how could the soul otherwise know total harmony, and procreate ratios so beautiful, except she contained in herself the causes of them, being herself, accord ing to her own order, a certain harmony of harmonies ; not consisting of things harmonized, since a harmony of this kind is in another thing, is alfer-motive, and is suspended from another motive cause ; but of that which harmonizes itself, and is harmonized by \\holes? Hence, it has all harmonized ratios, and besides these, the divisions info seven of the circle of the different. For the demiur-ic section ' begins supernally from divine souls, and proceeds as far as to the most partial souls ;

and besides this, such oth'-r things as we have surveyed about the soul of the universe. The mode of interpretation likewise is the same, except that we must add the peculiarity in each, adjoining, in some souls the divine, in others the demoniacal, and in others, the partial peculiarity. We. have however before observed, that though all the ratios are in all souls, \iz. the divine, the demonia cal, and the partial, after the mundane soul, it is not at all wonderful that the bounding terms should differ, by each U-ing more multiplied in the subordinate souls, than in those prior to them. For those of the soul of the universe were primary, or radical terms, (v^tvts,} yet nothing hinders their being afterwards, the duple, or triple, or in short, multiples of these, which through diminution are multiplied in orderly ratios, as far as to partial souls. And in some of these, they are more multiplied than in others. For neither are all divine souls of equal dignity, nor all demoniacal after these, nor all partial souls. And thus they have some things common to all of them, but others differing according to essence

1 Instead of TO prr in I hi} place, it is necessary to read nyij. Tim. Plat. VOL. II. 3 L itself. It is also necessary to rememl>er these things, not carelessly, in order that we may be able to assign the all-various differences in the generation of souls; of the mundane indeed with respect to the supermundane, according to the mul titude, or diminution of parts; and also in the generation of the mundane, divine, demoniacal, and partial souls, according to the terms themselves, which are either radical, or more remote from those that are radical, the same ratios remaining. All harmonic ratios therefore, exist in a partial soul, and exist essentially, and are not a coacervation of posterior origin. For those things which the first l)emiurgus produces, these are essentially inherent in beings, viz. the seven terms, the three media, the sesquialter, sesquitertian, and sesquioctave ratios, and the leirnmas, which are now called colligations. It is evident then-fore, that all these are essences. For things which always subsist after the same manner, and those which give completion to essence, are themselves essences. And it is necessary to view these particulars not mathematically, but physically. For the mathema tical ratios and habitudes, which souls generate, through possessing the above mentioned ratios, an; of a difle.vnt kind. But if all the harmonic ratios are essences, it is evident that they have powers. For the one power, and the one form of the soul, are not generated from things deprived of power, and without quality.

How likewise could the harmonic latios operate, and produce other ratios, unless they had a power of generating ! And how could they know, and excite other ratios, if they did not antecedently contain gnostic powers, or if these powers were nnenergetic ? It is necessary therefore that the ratios should be essences, and possess powers gnostic of all harmony; those indeed in the period of the same, of intelligible; but those in the period of tht J/f/cnnt, of sensible harmony. It is likewise necessary that they should energize when they are able; some indeed, about intelligible*;; but others about sensibles. When however, being badly affected thiough oblivion, they become impeded, sense drawing down the soul to material natures, then, they remain indeed essentially ; for they are pt rjM-tual, indissoluble, and immutable: but according to energy, they are turn ed with every possible kind of revolution. And again, according to power, they suffer all possible fractures and distortions. For this is common to both,1 but not through the period of the same; since that is alone sluggish. Hut the circles in the period of the different, being seven, and all of them having all the harmonic ratios; for thus it was said of the soul of the universe they are turned and fractured. For what is here said by IMato, is concerning these media arid the

1 Viz. to both power and energy in the circle of ike different. IionK v-] TIM .EL'S OF PLATO. 45l colligation in the circle ' of the (lift '(.'rent, as sustaining all-various injuries, by the senses and physical motions ; but is not concerning those in the circle oft/iesame. For this is alone fettered ; but the circle of the different is agitated, and being agi tated, siiders such things as he mentions. Socrates therefore, in the Plr.i'drus, assimilates the powers of the soul to a cha rioteer and horses, and asscits that one of the horses is better than the other. He also says, that sometimes the horses f'mht wiih each other, and the l>ctter of the two is victorious; but that at other times they liurrv alone; irrationally, the better bein" vanquished and following the intemperate horse. Hut Tima-us binding the soul through two media one of which is effective- of sameness, but the other of diference, and one heini; allied to intelligible*, but the other to sensible*, says that these media are at one time discordant, lighting with each other, but at another time are fractured, ' the better of the two being vanquished, and are transferred into an oblique situation ; and at another, are ail-variously turned, through the belter being in subjection to the worse. For since the one pertains to sameness, but the other to difference, when the soul regulates each of the media, she then per forms that which is her proper duty, one of these making one from many, and knowing the one of the.

many ; but the other dividing one into many, and possess ing a knowledge of things specifically distinguished. JJut when the soul vacil lates, in the first place, there is a ho.stile contention in her, respecting what is the same with a certain thing, and what is different from it; in the next place, the worse medium is >ietorious, through tending to an all-various partibility, instead of surveying itself; and in the third place, there is a perfect debility of the better medium, in consequence of the soul delivering the supreme dominion and ruling authority to the less excellent medium. For of the two media, as we have before observed, through which the double and triple intervals collect J that which is divided into sesquialter, sesquitertian, and sesquioctave ratios, one medium was Collective of the samenesses in all the parts, but the other of the differences connascent with it ; just as the geometric medium was collective of essences. The medium therefore pertaining to sameness, leads the soul to a di\ine, but that per taining to difference, to a mortal nature. Hence, the soul becomes irrational after this manner, the media in the circle of difference being fractured and turned, and prior to this, dissenting from each other; the turning perfectly drawing down this circle to the passions. For as the circle of the different was erect in the whole

1 For n'lAwK Lere, it is necessary to read »»i.\y. * hulrad of to\aoOai in this place, it i* requisite to read ' For vvrcirt here, it m requisite to read *vray*i. 452 PROCLL'S ON THE [BOOK v. soul of the universe, being perfectly free from any inclination to the subjects of its government, so in a partial soul it is turned, l>eing wholly inclined to matter, fallins; into body, and entering profoundly into it ; the fracture, imparting a lation into multitude and variety, and producing a distribution into parts, through impotence and debility. For tilings that are fractured, fall ofl'from their power, and become not one, instead of one. But the dissention produces nothing but contrariety and hostility. The turning therefore, entirely injures the erectness ; the fracture makes the one to be many ; and the dissention alone introduces hostility. And the effect indeed, produced by the dissention resembles that which happens to one who runs, but does not stand firmly, but the fracture resembles one who has now fal len, through hating broken his limbs, and on this account becomes in an oblique position. And the turning is similar to one in a supine position, and who fixes his head in the earth, but raises his feet as much as possible on high. For anob lique position is a medium between that which stands erect, and that which is contrary to the erect ; in consequence of the head in this situation being down ward but the feet upward.

The doxastic part therefore, becomes through the senses distorted, opines falsely, and is disorderly ' arid erroneous. For this is the circle of the different, as we have before observed, in which opinions and belief are produced, as was said of the whole soul of the universe. Hence this part becomes full of false opinion, being co-divided with the senses, and in sedition with itself. All these passions likewise pertain to the powers and energies of the * soul; but the essence of the soul is indissoluble, except, as Timajiis says, by its colligator. For he antecedently comprehends in himself, the definite causes of its ratios, and its circles. But that which is alone dissoluble, by the cause that per petually connects it, is indissoluble ; just as that which is produced by the good alone, is without evil ; but that which is produced by en! alone, is depr.ned ; and that which is produced by cold alone, is without heat. For it is not the province of the cold to impart heat, nor of good to vitiate, nor of that which connects to dissolve. So that the assertion that the soul is alone dissoluble by the Demiurgus, delivers the incorruptibility of it, though occultly.

** So that they arc scarcely connected with each otbcr, but arc borne along indeed, yet irrationally, at one time in a contrary, at another in an oblique, and at another in a supine position." The dissentient* of the circles indeed, cause the composition of the ratios to be ' For »< Ai^r>»i hi rr, it is nrcet*ary to rnd w\tififif\ii. moved in contrary directions; hut tlio fractures cause them to ho moved oblique ly ; and the turnings, supinely. And tliese triple passions are surveyed ahout the rational soul ; hut they are also consentaneously seen ahoul the irrational part. For when the rational soul accords, and :.lso when it is discord. int with itself, it in a much greater decree hostilcly opposes the irrational soul. For the \irtues fol low each other; the dianoetical, the ethical; and the ethical, the diauoetical. How therefore :ire these three tota surveyed in the rational part ? May we uol say, that contrariety is to he surveyed, when opinion hostilely opposes opinion, and when the better is not subverted by the worse opinion ? 13ut in those that opine falsely there is entirely a certain true dopma, from which he who entertains a false opinion may be confuted. For how could Socrates have confuted Thrasj rnachus, Callicleas, and others who like these were unhlushinply impudent, unless in them also there was a certain true dopma, from which beinp acknowledged by them in common, the conclusions that follow were deduced ?

\Vlien therefore, the same person says, that divinity is pood, hut that he does not providentially attend to all things, these dogmas' are contrary to each other, though he does not at the same time see, that the contrary to what he asserts follows from the position that (iod is pood. But the oblique position takes place, when two dogmas are distorted, and are not able to preserve that which is consequent to them ; for then they are said to be inconsequent.1 And this position is oblique. For at the same time, the whole opinion falls to the pround, anil becomes apparent to sense. Hence not one part of it is true, and the other false, but the whole is false. And such are the assertions, that justice is folly, and injustice wisdom. For he who fancies [that justice is folly, and at the same time says] that injustice is depravity, speaks contrary to himself : for at the same time he says, that justice is not folly. Hut he who says that justice is folly, and injustice wisdom, accords indeed with himself, but at the same time asserts both distortedly. Hence he is confuted with .'reater difficulty, and is more incurable than the other. Ami the supine position takes place, when the worse opinions entirely vanquish the tatter, and the infor mations of sense- sii1 due the conceptions which are drawn forth from within. For in a passion of this kind, things more excellent are enslaved, and tacome subject to thinps subordinate.

Again, about the irrational part, contrariety may be surveyed, as for instance, in those that are continent. For in these the tatter fights with the worse, the imagination of taauty with the appetite of deformity. But obliquity is seen 1 For *<iy/*ara here , • Here alio, for oroXovfla, read 454 PROCLUS ON THE [UOOK v. in tlie equal symphony of judgment with appetite, when both are moved simi larly and passively. And supineness takes place in intemperate lives, in which the rational is entirely spread under the irrational part. And here, you mav see how the oblique disposition proceeds in a well-ordered manner from the contrary. For when after a great contest, the rational yields to the irrational part, then it is moved oMi<|iiely, and from this supinely. For in consequence of the worse continually vanquishing the better part, at last there is no need of contest, but the better part is enslaved and led wherever the worse part pleases. And this is the last form of life, just as the most perfect is that which accords with itself, is without obliquity, and is conformable to nature, ;md in which the more excellent part possesses its own order without hostile opposition. The concord likewise, is produced from temperance, the non-obliquity from fortitude, and the arrange ment according to nature, from justice. Hut the contraries of these, are produced as follows : Disscntion indeed produces contrariety, but the fracture, obliquity;

for things that are fractured become oblique ; and the turnint:, supiness. For it entirely inverts the order of leaders and followers. And the contrariety indeed appears to divulse the one life of the soul, and to m;;ke the rational life discordant with itself. Hut the obliquity produces irrationality itself: for this wholly tends to body, and to mailer. And the supine position1 causes the rational life to rank, with plants. For in these the head is rooter in the earth. Such therefore, being the di\i>ion, and such the passions, about the powers of the soul, IMato very properly says, thai they arc scarcely1 connected irit/i an.li other. For the existence of their essence, which is incorruptible as in mortal natures, connects them toge ther. Hence, dissention, fracture, and a tiirmng are produced, matter vanquish ing form, the former of which is analogous to the feet, in the same manner as the latter is to the head.

" Just as if some one in a supine position, should fix his head on the earth, and raise his feet on high ; for in such a situation, both the inverted person and the spectators, would mutually imagine the right hand parts to be on the left, and the left to be on the right. So with respect 'to the circulations of the soul, the very same affections, and others of a similar kind, vehemently take place; and hence, when any thing external occurs, characterized by the nature of same, or tli/i-rent* they denominate things Instead of uyponjj here, it ii ob.iouilv necessary to read vrriorqi. For /ion|i in this place, read ftoyii, this being the word used by Plato, B"»K v.] TIM.KUS OF PLATO. 455 the s. nne with, or different from others, in a manner contrary to the truth, and become lids'.-, and destitute of' intelligence." In wh.-u is here said, Plato tragically describes the last passion of the soul, which tin- belter part ^deceived and enslaved, but tin- wow part tyrannizes* ignoble nil.- over Olympian, and matt-rial over divine natiirrs. He also as>imilates tin- head to our divine part, hut our inferior part to die fe< t. For the former governs, hut the latter has the order of the ^nverned. For as he says further on, the slavery of that which is divine, and which rules in us, is similar to fixing the head on the earth, hut (he tyranny of the irrational p.irt to the elevation of the feet ;

and that which happens from a figure of this kind, is analogous to what takes place about the soul. Hut it happens with n-speet to the body, that the right and left hand parts are seen in a changed position. Hence also, it hap pens ahout the soul, that things different, and things that are the same, are changed to the spectators. For the same is analogous to the right hand, hut the different to the left, according to the Pythagorean custom. And such is the nature of the whole text.

But let us direct our attention to the paiticulars. In the first place, therefore, the order is to he surveyed, how Plato makes the hody from a standing to he in an ohli(jne position, hut from an ohli<|iie, in a supine, and from a supine position, to have the feet raist d on high, lint fixing the head in the earth makes a figure of this kind. And in the soul, there is first a departure [from good]; secondly, an obliquity of life; thirdly, an extension to matter,' a position towards generation, and a conjunction of that which is divine with that which is without (Jod ; and in the last place, the intolerable tyranny of stupid natures. Of polities likewise, that which is a lover of contention is constituted a'-eordmj: to a contrariety of this kind; that w hich is a lover of riches subsists according to ohliipiity ; (hat which is a lover of pleasure illegally exists according to a snpincness of life ; and that which is tyrannical according to the elevation of the feet. And this figure is descrilM-d in what Plato now says. In the second place, it is requisite to survey, how a figure of this kind exhibits the riirht hand parts on the left, and the left on the rght, both to him who is in this position, and to the spectators. I/-t one person therefore, bo supposed to look «o the north, but another In the south. Of these, the former indeed, will have the ri-hl hand to the east, but the left hand to the west, lint the other will have these vice versa. I/'t him however, who looks to the north be supine, not as Tirnauis [may seem to] say, having his head fixed in the earth, but his feet

1 For oXiji hrrr, it i) necessary lo read vXiji. 456 PUOCLUS ON TIIK [BOOK v. elevated, >«* we are accustomed tu assert of liiiu who lies in a prone position [but let his face l>e upward]. And a^ain, lie will have the east to the ri«jht hand, hut the west to the left. In order however, that in the way mentioned liv Timanis he may l*» supine, hi his feet he rained, l»ut his head he. fixed on the ground, so that his face may he turned from (lie norlli. Looking therefore to the south, he will similarly have the ri-ht h:ilid part* to the i i-t, hut the left hand to the west. Tin1 contrary however, ou^hl lo dike phu e, UN perliiiiiint; lo those thai slaud, and look toward* (lie smith, lleliee, he \\ill fancv, since he looks to the .south, that tilings situated to the east, are on the left hnnd, hut those situated to the west, on the ri:;h I hand. And the spectators likewise, will fancv this to he the case. He. will therefore fancy things on the I -ft to IK on theri^ht hand ; am! things on the ri'^ht to he on the left hand ; .tnd this in conseo^ic nee of his supine |i,i-itioii. It is likewise evident, that he will apprehend things, pertaining to the erect spectator, lo subsist vice \er>a, though the li^ht and left hand parts will be referred to the .same things in hoth. I -'or eat h looking to the south will fancy that the left hand parts are to the east, but the ri^ht hand parts lo the west, anil will >ay that if tinone thus subsist, the rest also subsist after the same manner. This however will not be true with respect to him who ha.s his face downward, though he should look to the south. It is well said therefore, that each \\ill faiicv things i>ertainm<r to

both and not to one of them only, will have a vice versa position. In the third place, it is requisite to show, how these things may be analogously surveyed in the soul. For the soul bin v in;; her reason, but exciting the phantasy and the irrational powers, becomes rather a plant [than a rational nature', and imitates the life of plants. For in the-e, the head is rooted downward, but all the rest tends upward, vanquishing the better part. Hence the soul forms a judg ment of tiling contrary to the truth, and in, I only the soul that is in this condition, but that also which does not yet suffer this, but looks to her. It is evident there fore, that he w ho fixes his head downward, resembles those that are perfectly distorted; but that he who stands indeed, in a natural position, but by lookinir at the former, is similarly aflected with him, resembles those that are distorted by others; just as fhe former is similar to those that are distorted by themselves. Hence, the soul imitating a physical life, thinks different things to be the same, and aifain, the same things to In- different. For it thinks that pleasure is the. same with ^ood, though it is different from it ; but it separates the divine from the good, and virtue from the beautiful, though they are the same. In conse quence therefore, of thus thinking, tin- soul possesses the last life, departs from herself, and follows this life. Hence, her opinions are false, and are not ordy thus aflected about same and different, hut also about motion and permanency. For

BOOK v.j TIM.EUS 01; PLATO. 4.57 they think that the nature which is |>crpetually in motion has stood still, as the multitude? fi. e. the Christians of that time] do the sun, and also that what is permanent i> moved, as some do the earth. And in many other particulars they survey things changed from what they are. These passions however hapj>en about the energies of the circles in the period of the different. Hence al>o lie says, that the seven circulations in the circle of the dillerenl, sutler these, and other such like affection*. For one of the circles, viz. the circle of the same, is fettered, as was before observed. He therefore alone is endued with intellect, who uses the circle, of the different rightly, but liberates the circle of the same ; and • he will entirely be one, who loosens the Prometheus of himself, who was bound by Epimetheus. For through this1 [i. e. through possessing the last Jife], the soul becomes bound to the irrational order, which Epimetheus himself is said to " Ami in this situation, there is not any one of the circulations which possesses a ruling and leading authority." For as there are many periods in the circle of the different, in imitation of the soul of the universe, they are all of them injured, become distorted and imbecile, and are in servile subjection to the irrational motions, which it is not proper to call period*;

because they hasten in a rig lit //'/;<• to generation. For a period is a motion from the stnne to the, same. But every irrational knowledge and apj>etite, hastens from one tiling to another difli-rent tiling, bein^ extended to that which is external to itself. For both the object of appetite, and the object of knowledge are external, the former to the irrational appetite, and the latter to irrational knowledge. Neither therefore does the period of the .write' govern; for it is fettered, and resembles a kmc: in chains, in consequence of being in the power of his enemies; nor I he period of the different; for it is distorted, and n sembles a general who favours the concerns of his enemies. Hence, this is truly a gigantic

1 Insl<'a<l of f>in yap TTJI- Tpoi TCI aXnyrn- ^r^rtftni Tni.it', in tills J)larc, which i* evidently erroneous, I read iSu- yap rniTrjr, ». r. X. Hut :i er«-;it j).irt of the .ihovo cominrnl.iry it vt-ry <>li*< urr from its dpfcctive stitie. I have however cndravourrd lo render the translation of it as much .1- |x>ssiblc prr- .•.piciiout. * 'I in- I'ronictlicua in man is Ihr ruiion.il, ami F.pimctiieut is the irrational part. Bui cniikulcrrd as divine p>>u( rs, I'roniflhf u« i% Iho iixprctivf guardian of the descent of the rational »oulf and Epiuctheus it lli'' i;ii.inli.iii of the irrational soul. 1 For ravro here, it it necessary to read ravrov. Tim. Plat. VOL. II. 3M war, making the earth-born genera that are in us, to be more honourable than the Olympic, and not as in wholes, subjecting inferior to more excellent natures. " But when certain senses, borne along externally, fall oh the soul, and co-attract the whole cavity of it, then the circulations which are governed, appear to govern." It has been already asserted, that no one of the periods governs, or is a leader; and that our head is buried in matter, and our feet become elevated. But through the present words, it is added, that the mortal rule over the immortal natures. 1'or the senses are externally borne along, because they announce externals; and theyyi/// on the sou /, !>ecause their enunciations are accompanied with passion.

If therefore, they co-attract the cavity of the soul, viz. the whole of its essence ; for the word M-JTO$, cavity, is asserted as of certain things that art; convolved ; and prepare this ' to adopt whatever they assert, they become the leaders of the whole life of the soul, cause it to speak ami think such things as they announce ; and to fancy that which is apprehended by sen>e, and wlii'-h a man touches, or eats, or drinks, has a true existence, but the intelligible, and that which is chosen by philosophy, to be a non-entity. These therefore, beinu: the leaders, the appetites govern, and the multitude possess the sovereign power. But deliberate choice and reason having an arrangement in the part of things subservient, at length administer to the passions. Does therefore sense in reality lead and govern? And how is it possible, since it is mortal and material, that it should govern? But it appears indeed to govern reason, yet it is it.-elf, and deservedly, governed by other things. For it i> itself different [or characterised by difference]; and on this account it is su.spended from externals, is \aiiqui>hcd by them, and is differently disposed at different times. But the irrational life i.s the cause to itself of slavery. Hence, it does not in reality govern, not having a ruling power which is incapable of being vanquished ; but being subservient to other things it rules over natures better than itself, in consequence of their being deceived.

Ufi / " On account of these passions therefore, the soul becomes stupid at present, and was so originally when she was first bound in a mortal body." Instead of ravro here, it seems requisite to read retro. This is the conclusion of all that has been said concerning the incarnation of souls, from which Plato discovers the causes of their perturbation and tumult arising from ireneration ; and finally, of the insanity in those that are recently burn. And hence again, it is evident that he conceived the rational soul to exist also in children; hut that it is fettered and sluggish,1 hem- vanquished by other powers, and does not accede in a certain posterior time, as some fancy it does. For he delivers the causes through which though reason is present, yet it is not [effectively] present, and concluding the enumeration of these he says, that the soul through these, l»eeame stupid originally, when she was first bound in a mortal body, and is so at present. I'or what difference is there between being juvenile according to age. and juvenile according to life? As therefore, in those that arc stupid when they have arrived at maturity, reason being present, is quiescent, in the same manner in those that are just born,1 reason indeed is present, but being vanquished by stupidity, is sluggish.

' When however, the stream of increase and nutrition flows along with a less abundant, course, the circulations being again restored to tranquillity, proceed in their proper path; in process of time become more regular and steady, and pass into a figure accommodated to their nature. Hence in this case, the revolutions of each of the circles, bein^ according to rectitude, and calling both same and dij'crcut by their proper appellations, they render him by whom they are possessed, pru dent and wise." Plato in the Pha-drus, teaches us the felicitous life of the soul, according to which it re \olves together with the Gods, recurs to the supercelestial place, and surveys Justice herself, Temperance herself, and each of the divine virtues; and again, he gradually leads it, from supreme felicity, and this blessedness, to at one time raising the head of the charioteer above the heaven, arid at another enterin^ within it ; and from this through diminution, to surveying none of these blessed spectacles, yet still following from custom. I'or the lapse to souls is not directly from an abundant vision ot the intelligible into generation, but proceeds through many media. In what is here said however, tragically describing the passions of the soul falling into generation, its turnings, fractures and streams, he wishes to

1 For ofx<iK in itm place, it is necessary to read apytiv. * Irutrarl of »<ou in (hi* place, it u requisite to read rcoyrou. 4«0 FHOCLUS ON TIIK [BOOK v. lead it gradually back to an intellectual life, and to a life conformable to it* nature. Hut there indeed, a cessation taking place of things more excellent, and of tin- u'Mids imparted by intellect and the (iods, things of a worse nature suc ceed, vi/.. lameness, a definition of tin- \\ini;s of tin- soul, oblivion, the meeting with [evil da-moiis] and a gravitating tendency downward. Here however things, of a worse nature ceasing, and also the impediments arising from matter, immediate ly the circulation* proceed according to nature, and things more excellent present themselves to llie view, vi/. order, and reason, and a prudent and wi>e condition Of being. For advancing to maturity of age, \ve Income more prudent and con siderate, and make the progression ' of an equable and orderly life, nature being the leader. \Vhy then-fore, should (taleii say, that the powers of the soul follow the tem|M-rameiits of the body, and that \\hen the body i> nioi>t, unstable, and in an all-various flux, then the soul is >lnpid and unstable; but \\hen the parts of tin; body are properly adapted to each oilier, so that the \v hole is in .symmetry, the soul acts with rectitude, and become-, prudent and wise? And how is it possible \\e should admit this I For as the immortal soul exists prior to the body, it is not lawful to make it intellectual through the body ;

but we ou-ht rather to say, that the body becomes at one time an impediment to the soul, in its attain ment of a well-ordered life; and at another, disturbs it in a less de^iee. As therefore, if \ve should dwell near a trilling and garrulous neighbour, we should not become moic puerile through him, but it i» possible li.r him to hindi r us more or les> from the eiijoxmeiit of a cpnet life; alter tin- same manner also, the con nexion of the body at one lime disturbs the soul, and at another, remits the tumult. The soul however, does not even then become tranquil, till erudition accedes. The body therefore, is an impediment indeed, to the attainment of a prudent life, but is by no means ellectue of it. And thus much as to these particulars.

M ith rcs|n-ct ho-.vever to the words of the text severally, it must be said, that " the strt'tiin of increase ami nutrition" manile.- 1 the physical river. Tor it is ne cessary, that a greater increase taking place, there should be a greater quantity of nutriment. Hut the increase is greater, because nature \vhich affords the increase, is then more powerful. For nature in those that are young, flourishes, and is very robu>t, but in those that are advanced in a^e, with whom, the soul is more considerate, nature is imbecile. Ami you may not only see, that die soul is contrarily atlccted by a^es, but also by times. ]-'>,r tlicsuitl, in tln>*c that <in (make, is 1 'I licrt u an liiaiut litre in the original'; and it appear* to me that ri\t> irp<x)£c,>< is wanting. HOOK V.] Ti.M.Kl.'S OF I'LATO. 4GI more rigornuSi but int-lccplf indit'<i .»///£.'»•/.»//, hut ///<•// nature especially opci'iilex, and perform* Inr [irtfitrtrork. I !••;.(••• it \ery reasonably follows, that when tli«' phy sical stream is diminished, lnini;uiliily and order take place about the soul. Hut it mu-t IN- said, I hiit " ///(•/><//'/ <>f the rirciiitiiiotis" is a progression into pru dence, equability, and order. l-W those that an- advanced in vear>, art- for the most part more prudent, more equable, and more steady than tho^e that are youiiLT. And the several r/Vt7c.y, arronlinj; to \vlii»;li the periods of tlie ciicle of dillrrence arc di\ id»'d, rex ol\ in^r ^ ill) rectititilr, ii!u»t he said lo he a n-no\ atioi;

from fracture, and a perfect restoration to the circular form. l;or an nnhioken line is a medium between a frarlnn-d ri^lil line and a circ uinference, imilalm^ the simplicity, the equability, and the similitude of a periphery, lint tin: lirculutions theiiisfln-s, ant! sn me, nutl di/fin-nt. nrc <-it//nt In/ l/itir /iri'fjcr aplicU<ilinnst both in dianootic and sensible essences. For all tiling are no longer immd in a puerile manner; but there is ;m endeavour to connect and divide each tiling appropri ately. It mu-t likewisr In- ol»*>i»r\nl, that every \v here science and ignorance are defined about ihit mime and difttnii', eith r accordiii- to a ri-ht line, o, according to alternation. I 'or \veallirm sonic thinu-, which \\e ouuht to deny ; and this is to concei\e that which i> </if/tnnf as if it were A, //we. And vice versa, we deny some thin:;*, which we ou-^ht to ailinn, in c(»nse«jiience of bein^ itrnorant of one of the ihinu's which we deny. Hence when the ^iioxtie power is proper!) evolved we denominate all ilnu^- conformably to their nature ; .1^-1-1 imu. that some things are the same wiih, but o|hei> diill-reni fr .each other. Thus therefore, our cir culations proceeding according I" nature, reinh.-r him w ho possesses them prudent and wise. IMalo al^o, very properly here uses the word yc/vo/xsvov, because he. \vho U'comes pnulenl from these circulations, is phy-ically moved. It also sometimes happens ni addition to these things, that there is a right education ; of which he says as follows:

" lie therefore, \vliorcccivrs rrndition, in conjunction with proper '7y/1 nutriment, will l>e pcricctly entire and same, and will avoid liic greatest disease;." The natural path of souls to wi>dom,is described thron^li the above-mentioned words. Uut IMato connects \\it!i this jx.litical education, whicli is pe-fecliveof physical aplilude, and which throi;i;!i prop* r nutriment, imparts to the irrational nature, the habit of good conduct, and a life conformable to right opinion ; but 402 PMOCU/S ON TIIK [BOOK v. through erudition nourihhcM tin* rational essence, l>y discipline* ami dialectic. For it H ncceM.,i»ry that the irrational |mrl whouM he itiHtructed hy moral*, hut rciiMMi hy discipline*, in order llnit tin1 forim r may IK- obedient lo tlm rational life, lint the latter recurring to intellect, may survey the nature of beings. For these things taking place, the soul is rendered entire and same ; entire indeed, as having all its powers unencumbered, and the circle of (lit same lilwrated from it* fetters ; hut tunic, as having applied a remedy to the distorted l>eriod of the. circle of t/ic ilif/lrcnf, and restored it to an nnfractnred, and nnohlirjiie condition. Or it may he said, that the soul is entire, as pursuing wholes instead of parts, as raising herself from the astonishment produced by things Mow, exciting lu-i-self to intellect, and .survey in- from on hi^h, and shaking olf from herself, the hriny waters of the sea of generation ; hut same, as returning to her own natural order, and running hack to >eienee. For ignorance is the 'Teat-

est disease of the soid, bnrjing and hhnding its [intellectual j eye. " Hut he who neglects this, will, tliroiigh proceeding aloni^ the path of life in a lame condition, again pass into Hades imperfect, and destitute of intelligence." The philosopher manifests through these things, that something is effected hy the motion of nature and political erudition. For he calls him imperfect, who does not ..ht.im right nutrim.-nt and erudition. F,,r like one whose fert are iujure.l, he walks indeed, y,-t not well ; ami is neither entirely deprived (»f motive ]>arts, nor us,-s such as are entire and perfect. After the same manner therefore, he who n.-leels himself; and he is one who looks downward, dismissing th,, km.wle.lxi. of lii.ii.M-lf; will proeeed tlinmgli the path of lile in a lame condition, as alone haMi.g mad«- a proficiency so far as he has hrrn moved hy nature.' Henee IMalo says, that he will (^(iin p-iss into Hades imperfect and destitute of intelligence, not heing ahle to give perfection to his intellect ; IM-CJIIISO the living are from the dead. And the passing into Hades, nrinifesls the pioceeding into that which is dark, and without splendo-ir. For the departure to these, is not accordiim to the good and uise (;<,<! | I'lulo], through the dovMiuanl-lcading mouth inl»» the suhterranean place. For he who has not purified himself, cannot know that which is wholly pure and incorruptihle.1 Hence, he is sent to

I For ak<i»of.rn. in (liij place, it nj.pc4r» to me lo be iierr»»ary to rcjd «iWaro. •. »OOK v.] TIM.KUS OF PLATO. 403 that place, in which ho will be purified ; and lie who has alone lived according to Fate, will In* directed into the right path by Fate in orderly periods of time. "Those are particulars however, which take place afterwards; hut it /-f > is requisite to discuss more accurately the things which are now proposed to l)o considered." The discussion of the composition of the body, both of the whole and the parts (»f it, and also of the irrational life, but not of the allotments of the soul, is consequent to the consideration of the incarnation of the soul. For I he accurate discussion of the allotments is to be found in the speculations in the liepuhlic ; converting souls through it to a prudent and \\ise life, lint it pertains to the physiologist to pve perfection to the discussion of the animal. The philosopher therefore, very properly dismisses ethical speculations, but is transferred to the physical doctrine. Hence, he says, that these particulars, \i/. the allotments of souls, lake place posterior to those things which are now proposed to be more accurately discussed. And the sentence indeed, ap|>cars to be somewhat diffi cult ; lnil at the same lime, he says, tli.it all that has now been asserted, will take place here. iller; and thai it is requisite to speak of those particulars, which are now proposed by us to be discussed, and these are such as pertain to the life of the body. Others however, transposing the words, for the sake of perspicuity, write, // ix //<•< r.v.vf/j // ttt nixcn v.v n/nrc ttctur<i(i'li/ the ih'uigs mm' proposed to be "on* aider cd. But what follows is ad \ersc to this transposition.

" Prior to these therefore, it is requisite to speak about bodies, accord ing to tin* parts' ol their generation, and about the soul, and to show by especially adhering to probable reasons, through what causes and provi dence of the Gods they were generated. For thus, and to those that proceed conformably to these things, it is requisite to discuss the parti culars that remain." In what is here said, Plato defines the scope of what is about to \>c delivered, 1 i. r. To *|>cak of lli* generation of the paMi»of bo<ti*t. 404 1'KOCKU* ON 1 III. [UOUK r. vi/. that it i* about I In; generation of bodies, and alxjnt the soul. For it was plainly said, that it was his intention to speak concerning; both, ami to show from what particulars the second Demiurgi constituted the soul and the body, lint conformably to this, he had before asserted, that in constituting soul and body it was requisite to introduce the (!ods, and to » -fleet things eonse<|uent to these, \\7.. the divisions of the soid, and a more minute discussion of the parts of the body. 1'or thus in the univei.-e, after a coui'Mon discussion of the whole, bespoke about the parts which it contains. That also which i- the peculiarity of the Platonic philosophy, to suspend all gem-ration fro»»i t)ie (Jods, he now does, by placing m the <iod> the primordial caiiM-s of mortal bodie-, and of the illtepai'ahlc forms ol lite.

i\ol tint theie are d< •finite reasons (or productive powci » J nl pallia) n.it HI i -, it nd o| j i, M In 1 1 1, 1 1 1, a i id lhilr.ii roirnplible in the < ioiU ; lor a divine nature i-» very remote tmni p. nii,i! lahticalion ; but thai ihey preside n\et' ueiii rated nature* in nn iinhegolteii liiaiilicr, mid over material n,i fines immaterially, congregating from many partial and proximate caiix .-, that which i- partial in effects through perpetual motions, and through well-arranged and multiform caiiM->. 1'or as the I'H>I Demini^us delivers [die production of mortal natures] t<» the junior (iods, so likewise the providence of these, proceeds ilnou-li da inons as far as to material and imlividual principle.-, iisin^ a^ adjutois, d< finite natures, and the several peculiar motions of the-e which dilli r in their powers, and likewise employing all the |»ro\iuiate causes of gene rated beings; from which, that v\lnch i~> ^i-iieialed, derives its completion, is fabricated a partial nature instead of beiu^ the whole, and receives an hypostasis, circuuiNci ibed differently, and by dilli-ient pecnliaiitii'S. Here therefore, it is nijuiMli- to speak about the body according to pails; as for instance, about the hi-ad, the thora\, and (he It • , and III each of llie>e, about the jiails contained III them I lor these ale organic. It i, al-<o lei|lil>.lte to speak about (he iu.iil.il M.iil. which to..;. I!H i with the hods makes the mortal annual, this Lin- (he fabric n I inn of the junior < iods ; and likevv ise about the pail » of if, both I lie KIIO*- lie and (he meciie. l-'or if we propeily apprehend these by it I'IMNOIUII^ profess, we shall have w« II discussed what peilaiiis to man.

It is in i . - .ii \ however, lli.it man in the same manner as the whole world should Iw considered perfect!), because man is a microcosm. 1'or he has intellect and n .i-on, a divine and a mortal body, in the same manner as the universe, and he i., divided analogously to the universe. Hence al.so, some are accustomed to say, that his intellectual part is arranged analogous to the sphere of the fixed stars ; but that of reason, that which is theoretic, la analogous to Saturn, and BOOK v.] T1MJEUS 01- PLATO. Ktf that which is political, to Jupiter. Of the irrational part likewise, the irascible, nature is analogous to Mars; that which is endued with tlie faculty of speech, lit Merciry; that which is epithymetic, to Venus; that which is sensitive, to the V.m ; and that which is vegetative, to the Moon. The lucifonn vehicle likewise, is analogous to the heavens; but tliis mortal l)ody, to the sublunary region. In Order therefore, that you may perceive the universe partially, the discourse about man is co arranged with all physiology. And thus much as to this particular. Hill how arc (lie causes and providential energies of the (tods to lie divided ? Is it not, that the former are hypostatic, or the sources of subsistence, but the latter are of a guardian nature ; the former an: the suppliers of essence, but the latter of good ;

and the former are. effective of mortal natures, but the latter are the saviours of immortal souls? For the Gods providentially attend to these, receive them AN hen they descend [into the realms of generation], and again, when they are w illing to ascend, extend (heir hands, and impart the pity which dwells with them. Since however both the cause and the providence o» the junior Gods, are multi plied and united ; for whence could union be imparted from them to generated natures, unless those that produce them were by a much greater priority united to each other? on this account, Plato calls their demiurgic powers, the providence and causes of them. For there are many Demiurgi, and the production of each i* multiform. And again, he unites the multitude of the Gods. For union and uniform power accede1 to all beings, and by a much greater priority to the Gods themselves, from the divine peculiarity ; just as intelligence is present with wholes, and in a much greater degree with the intellectual orders them selves, from intellect. But when, in short, he refers the cause of generated natures to the providence of the Gods, he gives to them a first progression into existence, ineffable, and better than knowledge. Hence, lamblichus rightly says, that it is not possible to collect syllogistically, how the Gods produce body, and the life which is in it, and how they connect both with each other.

For these things are unknown to us. And indeed, we strenuously assert, that all things are constituted by the Gods, inconsequence of looking to their goodness; but we are not able to know how they proceed from thence. The cause however, of this is, that to energize providentially, and to generate, are the prerogatives of a divine hyparxis, and possess an unknown transcendency. It has been shown therefore, what the subject is of the present discussion ; but he again reminds us what the mode of it is, that it is mingled with probability. For so far as it is connected with nature, and tfie fabrication of mortals, so far it is accompanied with probability; but so far as it recurs to a divine intellect Tim. Plat. You II. 3 N •

4M PLOCLUS ON THE TIM/EUS OF PLATO. [BOOK v. iUelf, so far again, it participates of truth. And finally, lie connects the mode mul tlio ^nd of the discussion. For lie nay*, " Tims, and to those that proceed coiiformally to these things, it it requisite to discuss the particulars that remain" But the word thus, pertains to the mode; and the words, conformably to these tl^ngs, belong to the end. The end however, is to speak about the parts of the body, and to discuss minutely, what pertains to the mortal soul. Vol. I. p. 1. On thii account ue hart prrfucd the IreutHC of 'l'im<tnt la their Commentaries. 1 Sis treatise ol'Tim.'i-in, whi< h ha* brrn transmitted to us through Pim-lut, is not I. owner prilixcd to the prilitrd edition ill' these. Cnmmcnl tries. But tliC reader may find it in dales' OputcuU Mvihologica. 1'. 4. Thf /«-,! Cii-or:iln,iti,,nl <>f l'hin<;l. These two co-ordinations arc the following: bound tlie infinite; the odd, the rvcn ; tht our, multitude; the right hand, the kit hand; the masculine, the femi nine; the qnii -cent, that which is in mutiun ; the straight, the curved; light, darkness ; good, evil ; the Kjuarr, ihc ohl.'ii;:.

i1. 14. H'Ao celebrate rwnbf, Ac. ami the trtractvt. For a dcvclnpcincnt ct the maniK r in which the Py thagoreans philosophized about numhcr, and also con cerning ihc trtract\s. sec my 'I "nc-. relic Arillinictic. 1'. 17. Our prrcrptiir Siryiinui. This very extraordinary man was ihr- first tint tho roughly penetrate. I nun, and dcvelopid the latent doc trines ol philosophers and tl,ec,h.;;nt> nf the highest antiquity. He did not write mnrh himself, but com mitted the promulgation of his dramas to I'roclns. V. 3,'.. iWm. ''1'he following beautiful arrotint of the Sirens, is piven by Proclus in his MS. .Scholia on the C'rntylns. " Ihc divine I'l.ito knew that there arc three kinds of Sirens ; the r< lalnil, whkli i? utulrr the government of Jupiter; that which 15 pt ncnurpic, and it under the government of Neptune; and that which is dilli-irttr, and is m:der the government of Pluto. It ii coiniuon to all thc'C, to incline all things through an harmonic motion to their ruling Gods. Hence, when the soul is in the heavens, they are desirous of uniting it to the divine hli' which flourishes there. But it 11 proper that souls living m Generation, should »ail hcyoi.d then), like the Homeric l.'lys«-c«, tint they may not be allured by generation, of which the <ea jj an linage. And when souls are in Ilade», the Sirens arc desirous of uniting them through intellectual con ceptions te Pluto. So tlut PUtokncw that in the king dom of Hades, there are (iods, d.Tmons, and souls, who dance as it were round Piuto, allured by the Sirens that dwell there."

P. 35. Dtalrrtir. The dialectic of Plato, to which I'roclus here alludes, if not the tame with thai dialec tic winch is the subject of opinion, and is accurately investigated, in the Topics of Aristotle. For the former it irrcprelicutibleaadiuosleipedmous; since itiscun- nate with tilings themselves, and employs • multitude of powers in ordi r to the attainment of truth. It like wise imitate:, inti llect, from winch it receives it? prin ciples, and ascends through well-ordtrrd gradations to being it'clf. It also Terminates the wandcn.ig of the Jonl about ferisihles ; and explores every thing by methods which cannot he confuted, till it arrives at the incffabir principle of things. '1'he business like wise ol this first of sciences, is to employ definitions, divisions, analyzations, and demonstrations, as pri mary «f ienc< s in the invcstication of causes ; imitating the progression of beings fiorn the first principle of tliingi, a'ld tl^ir continual conversion to it, as the ul timate object of desire. For an ample account of this m.ntcr science, sec the notes to my translation of the Parmemd'-s 01 'Plain, and also my translation of Select works of Plotmus. P. 43. I'fiytifal virluet. The physical virtues are those which are common to men and brutes, bring mingled with the temperaments, and for the most part contrary to each other; or rather, they pertain to the animal. Or it may be said that they are illuminations from reason, whin not impeded by a certain bad tem perament :

or th.it they are the result of energies in a tormer hie. Of these, Plato 'peaks in the Pohticus and the I-a»vs. For an account of the other virtues, viz. of the e;hical, the political, the cathartic, theoretic, and paradigmatic, sec the Notes to my translation of the Phn do ol Plato, and aNo the Additional Notes anncied to n.y transl ition of Select Works of Piotmu«. P. .">U. fii-fftre nftwcnly-fvurmtaturei. The sceptre of Jupiter, ns we arc informed by Proclus on the Cr.ityln1-, was, according to Orpheus, twentyfour measures in length; by which sivs he, the theoIcgist signifies, the establishment of tlio'c two divine ord< rs by Jupiter, the celestial, and supen rlestial, and his rtijninp ovi r two series of Gods, each of which is charactcnrrd by the number twelve.

P. 91. lor Ihr relation Hibiilliag among you, that Phnitim, the nffipriaf <>f the fun, Ac, Tt.c following e^jiLmation of the fable of Phaeton, is given by Olympiodorus in his Scholia On the Mete ors of Aristotle. " Phaeton signifies a comet, by which considerable parts of the earth are at times destroyed. Out lie is sanj to have been the offspring of the Sun, because a comet is a sublunary body, consisting of a collection of dry vapours raised, and set on fire by the Sun. lie u likewise said to bare desired the govern* went of the chariot of the Sun, because a comet .!r»ire» them however, as being inspired, they are mentioned to imitate the circular motion of the Sun. lie did not without a cause : lor (hry >LK-ke enthusiastically. Out keep the track observed by his parent, because ucoinet hince I'l itu introduce! nothing into his philosophy, doe-snot move in a direction parallel to tli.it of the which In- could not derive fioiu a cause-, h-t us Miow Sun. He w.it Misted by thunder through the anger why, though I.e spe iks with greater digmlv about of Jupiter, because thin comet wa* rxiinguiilud by Ihete particular!, he omits to nu i.lion UK: e'mses of

1'vu.er howcvi r, must ner> t c undcrfif thing! fiW," are spoken as Mgnilymg that these stood conformably to geometricians, m ihe wav they horses and charioteers are derived Irom beneficent are accustomed lo say, that a ris;ht hue is in po*cr a causes, the words that follow u ill bear witness a-auist fijiiare. In what was beloir said (hereloie-, 1'iato disthis interpretation. Tor our horses and charioteers cusstel the essince i.f th..- soul; but here, he speaks are from things that are good, as from causes ; so that about its powers ; vul in what Inflows, about Us encrall of them aciordmgto Ibis will be good. l'Uto,how- gu-. Tl.ese ilurt lore, hem- three, viz. essence, selfever, says that ours are defiled with vice. Hut I'lato motion, iind munorialiiy, (hree powers are here is not the first who assumes a charioteer ai.d horses : as-umed, ana!ui.ous le (hem, viz. (lie idea of the soiii, for prior lo him they were assumed by ll.e ihvnuiy ir- tl.e horse*, ami me mure partial lives of the horses .•j>ired poeti Iluiucr, Urjdieu«, and i'armeu.des. Hy J'or the idea of the soul i> asiumtd analogous to (he

the soul; on which actoniu also, the horses resists, in hem; thus cinnerud «i'h the it is called vol'ibif or ii^iir. lint l!ie less excellent irratinn.il form of the soul, we must not omit to tonwheel, »hicli is the circle ot 'Ihe i/ifltrent, and is j;enr- sider these also when in tins < ondil '.jc. for the sotil yinri;i( , revi,lve> ah.. or. scnsihie and d..\.i»tic nature', jios-es^ed the former, according to the eternal pmgres- »nd is c tiled erect, vrhen it pos>e^sr,. KS proper virtue, sion ol itscll Irom Ihe I)< mmri;'is alone. Hut lh<,sC of :in '. thus lias an indu ation of the erect, «nd the un- which I am nuw going to speak, the vml receives from thiique, when it announces sensible1! without diitor- the junior (Jo-U, and from the conn> \i»n with tlie tion. Tiiii- lor installer, if opinion wishes to perceive mortal lorni of life. The than.. leer it rrefore, will something sensible, pre-rleclion, or dehl-eratc choice here s, il.sjvt according to opinion; hut tl.c bcticr of is sullit lent, ami inis e\(H«s and extend? the spmr. Ihe two horse-, will he ani^er ; and the interior hor'C This aUo, il it should happen to le riipiiMtc M-nds will he ilesirr. lirncr, when opinion is in an rirrt condhforth ra\s through the r\e». Itui these dart forth to lion, it produces the middle,1 and tightly o;.|nmj nun, the tcns.lde ohie^t, :u.d *en'c l.einj aeaiu I cut back and a middb- ch.iriot< er.

Hut whin i.piri'.n :« «)ist.1. ron.ii th^evi -, aim. limes »|, ,\ n s,,, I(, t|,r spirit, tort'-il, it pmrlurcs the ill- tort- d rn in, and re-, nildcs a aiid fn in thence to opinion ; hiid thus the rcllcxion or chinotcer hnrriec' a'onr; at ihe \»d! of ihe horse*. bending luck, is m.>l aicuratilya tnclc, but by run- '1 he d»\astic horses, and rhan-'trer lh'rr|i,rc, wh'-n ning in a ripht line, from the goil to the harrier, and pn.'pcrly disciplined, produce for us the highest |-ohtifroin the barrier to the uoal, it mutates a tinle. 1 tie r.il man ; hut the dianoctie hor'es nnd e| an. t<'cr, ihc whole of this likewise, is an rricl urcic. lint when r.intempialive, or throrelie man. I h< se horses howit announces am thnr^ in a di-lorud manntr, it is ever, and the charioteer, are changed, areordm^ lo ihp said to misUin all-various fracture*. 'I his circle also, spheres and (he i!<-ments and adnrdm- to every [in partial «-.>uU.) has a downward-drawms:, and pcne- fi.rm ol hie. Tor in tlie s(.|ir sphere, they arc s,,|ar, smr^ic power, lint in il.vme sowls, it provident. ally in the sphere ot Jupiter, they are Jovian, in the sphere altendl to secondary natures. of >lars, Martial ; and in short, they are al»ays«>la-

\\'e may |,ke» ise rn.ike the following division, and bii^lifd according lo the peculi inly ol the i.od [ahont rail the ni'eiiict ol n e son!, I he chariiteer; hut the wi.irh they ate arranped]. Aid if indred, th^y are circle ol the lumr, ar.d the better horse, the dianoelic established arcordin<; to the divine torin, they -urc fart i.J' the soul; ami the cirdc ot tlir difftrtnl, and I'lvint; il 'according to the angelic, they are Tnpeliral ; the less (xrellent hor-'-, the doxaMic. part, iltit it liaiconhnc to the da moniacal lorm ot life, they ar« rnuft be observed, that diunoia participates <,| 'difiticncr, (la muni.ical : but if according to the liTou-al form, and opinion of vamcnv>». r<.r«vci\ piitt wiiich you they arc bermr: and in a sim.iar manner in all ihc may assume of the i<>\\\ paiticiratcs ot both these. oilier lorms ol life. Anil if we survey indeed the horses ar.d the charioteer, Hut what arc we to understand by the word ~»o»Tfpo»r' according to thit which is highest in the foul, the And in the fir<t place, lei ns sec what a win™ si^mtic*. •uprtme union of the toul with intdhgil les and the The wing of the «otil therefore, islier anagogic power,

God«, will be the charioteer. But ihe better horse wh.ch is especially seen according to the belter of ' For the soul is eternal accordmp to e<-«er.ce, but temporal according lo energy.- Hence according to the former it is immovable, but is movable according to the Uller. 1 i.e. Man of a middle class of cxtf Hence. ' This word means literally iub-*\np«i. th« two hor**«. We denominate this horse thert- the inlelWt of it, according u> which the soul «pec»J fore, a wheel, or ml her the urcle of Ike lume, because ly becomes intellectual, and whit), some "II intellect it is a lover of the beautiful, aspirei alter intelligible*, incapuity. There is *lsu unuiner ii,,n- aU,ve thi< aiulne.crres.ststbcchanoteer, but acts n^h.ly.and «l,.cli .s" .he .,,n,,,,,t ot the whole ,0?,l, «,i<l mo.'t •l>o errs in conjunction with n. But the other hone, allied to tkr ,.«<-. wi.id. hkew.se wishes well u, all wh'ch is the downward-drawing and Kentsiurgic power tliinps, and always Ktve» Itcelf up to the (Juds and is 0< the Will, gravitate* to earth, and resets ll.cch.irio- readily disused I., do whatever they please' This tier. All so.. Is therefore have wings: fuf ail of them t-o, is satd to he ttu u*e of the soul, "bears ihe ima-e have all power-,, and this is also the ca-.- with the of the super essential one, a d uniti-n the wli.-lr M»U| chancier and the hor,es. HIM in divine souls nuke, I, Hut that these thinzs neces,arily thus sUhs|st »,.. mav the wings arc always unincumh. r< d ; and hi IK c thrv learn as follows. Tlie rational soul dmvrs it» nisi

v»c inquire what philosophy is we do not always become, entirely nnad n.tcd to divine ilium! ,iii»n • accurately define it but fluently, from an improper but he who receive, the m-prm* influence „' the use of the word, rail mathematics or rh}-i«", ph.lo- Hods, reeems it only at certain times, and r.ot always fophy, and science; we il,. the like al«o with respect Hut the cause of this is, that the sr.ul when filled wan' to enthusiasm. >,,r though it .I.ould be the phantasy deity, energizes about it. Hence, in con.emicr.ceofrn.-r- »nich IS excited, we are accustomed local! the excita- gi/.t.L' above ,t, o.n power, :t becomes we uv. For" it in enthusiasm. .Moreover, those who ascribe en- would be a God, and similar to the v.iils of "the stars tnususm to the temperatures of bodies, or ihe cxc. I- .fit did not become weary. Hut ihe'ltatiie, conforms- lent t .pcrnment of the a,r, or the ascendency of bly to its participations, remains illuminated Hence ' .?'""*' :.Vf.! '" v31',""."1.?'" ''T.*1^ I'iarC'' °f "'<: '™rl""<l' •>'" « entirely proceeds into r-nvation. tically-cnergmng soul it-tit, or the external symbol, ; «• I,, the next rl ice, let us livuss the order and the 'or the formal cause, th* inspiration ol the Go.h about u«c of the four mamas and show whv the philosopher the one of the soul, and for the final cause, good. makes mention of these alone. Is' il because there f however, the Gods alwavt wish the ;.„,] what is are no other than the-e, or because these were smligood, wliy d<,es not the soul always encr-izr' enthusi- cient for his purpose?

That there are tin retire many istically? -May we not say, that the Gods mdr-ed other divine inspirations, and mama., Plato himself always H,SS the soul what is pood, but they are also indicates as he proceed., and prior to thi«, he make, that the or.dcr of the universe should prevail, mention of the inspiration from the \\mphs Hut and that the soul through many cau-e«, is not adapted there are a]-o in-pirations Iron, Pan, froni the mother to enthusiasm, on which account, it does not always of the God-, and Iron, the Orybantes, which are cl«enthiisiaiticilly entr^^c. Hut some say that the where mentioned by Plato. Merc however, he alone telesiK art extends a- far as to the suhlunarv re-ion. deliver- these four imniai; in the first plate because It therefore, they mean, that no one of the tuperluinrv, the,,- alone are sufficient t.- the »r,,il. in the alt linmcnt and celestial natures energizes on the sublunary of its proper apocata-tasis, as we shall afterward* show • region, they evidently assert what is absurd. Hut iV and in the nut place, because bed. liver, the proxithey mean that the trle-t;r. or mystic operator^ arc mate Step* of ascent to the soul. For the tilts of the not able to enerpizr above the lunar sj-hcrc, we say, Gods to all bem»f, are many and inromprebensible that it all the alletmcnts ol souls arc sublunary, thtir Hut now he delivers to us the energies of the Gwls assertion will be true;

but if there are also allotments which are extended to souls He rTelivers however of souls above the moon, as there are, (for some are the-e ("..ur mama«, not as if one of them was not the attendants of the sun, others of the moon, and sufficient, and especially the amatory, to lead back Ilia others of Saiurn, since tiie Dcmiurgus disseminated soul to its pristine felicity; but at present the serif's some of them into the earth, others into the moon, and and rrpular gradation o'fthem, and the orderly Mrothers elsewhere,)— this being the case, it will be pos- fertioi, of the soul, are unfolded. As therefore it is sible fur the i-oul t.> cnerziic above the moon. Tor possible for the tyrannic life when suddenly chanced what the whole ;.rder of things imparts to the soul, to become aristocratic, through emplovin- strenuous for a very extended period of time, this t! c soul is also promptitude, arid a divii c allotment, but The gradual able to impart to its,-ir (or a short spare of time, when ascent, is from a tyrannic to a democratic mid from assisted by the Gods through the tele-tic art. For the tins to an oligarchic life, afterwards to a t'nnoeratic soul can never energize above its own ailonncnt, but and at last to an aristocratic life, but the descent and" can energize to the extent of it. Thus, for instance, if lapse, are vice versa;— time al-o here, the toul bcinthe allotment of the soul was as far as to philosophy, about to asccr.l, and be rc-tored to its former felicity3 the soul would be ab'c, though it should not chov.e a is in the first place, posses-ed with the musical mania' philosophic but some other lite, to energize in that life afterwards with the tele-tie, then with the prophetic' somewhat philosophically.

There arc also -aid to be and in the last [>lai e, with the amatory mania. These certain supermundane souls. And thus we have inspirations however, conspire with, and are in want of »hown how the soul energize, enthusiastically. each other ; so abundant is their communion. For Ihe "Out how are statues »aid to have an ctithiuiattk telettic require* tue prophetic' mania; >ince the latter*

1 For ma here, il is necessary to ;eud vtf. ti;iuntc, in mtdicine, and Hcrrulet in the jiractic1 whole of what they afterwards say, a* derivi (1 from their iitr.'1 inspiring influence. With an airopmce, too, peculiar Afterward-, ii! eommi min;: on what I'lato siysof to the Romans, who as a certain Gretk pot t tays,1 wer« the mama Iroin (lie Mires viz. " tliat it adorns the a people intinite >lc< 'I-. ol tin- ancients," II< rmeas observes" that " Ileyond mra-urc proud," the inward cnerpy in the soul of the poetic mania, by he associates luniM If, n\ his 41)1 Fxhgue, with tlic applying it^elt In -tipcrior and intelligible natures, im- Muses, as thnr ffiu.il; p^rts to subord'nate natures harmony and order; but Sicilide* Muw, paulo major* calimmn : that tin: external divinely umpired poetry celebrates winch reminds me i.l what Suet, mu- rel.in - <.f Cali- thr derds of the ancient-, and instructs both its con- pula, that he Mould pla< c him-« II hrtwci n ihr statun temp-ir .tries and po-terity, extending its energies every ol Castor and I'olhu, and couli r pruaii l\ with Jupiter wli.re." Out i'l.ito say-, " th.it lie who without the CapitulillU*, fimcyiui; that h" was ii.innair with, and

divi.irly-inspirtd mania of the Muses expects to be- ol equal dignity with these dixiniie-. And as to the ionic a divine p. el, v\iii liy thus fairyim;, become, poet* that II.INC ll\cd Mnce Hie tail i.l the Human lum-rlf mi|wrlrcl ; and his poetry will be vaii<)'jislied tinpire, it \v<nild lie ridiculous to Mippo'c that they and concealed by the poetry which is the pn>i;c:iy of possessed this Im-hot enlhu-i ism, a- they did not in iiu.1." llrrmt .is add-, " 1'or what similitude is there believe in t'.i « \i>lence <>l the sou ices Ircpin uh'-ncc it between the poetry t>f Chorrilus and Callimachus, and is alone genuinely derived. th.it ol Homer and 1'mdar f For the divinely-inspired I'. 61. A<t'itnl\-i r, Jupiter in Hi mrr,te >i<li the (i«di,v\o poets, as hi nip filled from the Muses, always invoke fireitdewrrllieiriwiJane(iintraiiftytlQtkt(jrttiuniriir.~~ thrin, and extend to tin in all tint they s.iy." IV r a The lollowiii); bc.iutlful cxpUuation ol tbe rt-eolidite fuller, and ninstudniirablc account of the poetic mania, niranini; H" the '1'rojni war in limner, is piven bj «nd ot'the dilh rent «;'< ries of p>ctry by I'n clu', sec llerme.ts m Ins S< hoha on the I'h.i dm- ol I'Ulo : tiie Notes on the tOth hook ot the Republic, in my '' Uv Ilton we must understand the pci erated and translation of I'l-itn, and ulso the Introduction to ;ny nulerul place, which is so denominated liom muj and translation of the Hhctoiic, I'octic and Nicomachean nutter (rapa r-r;r t\vr xai rrjy v\rir), and in whu h there Ethics of Aribtotle.

are war and scdilion. but the Trojans are- material From whit i^ here said by Ilcrmeas about cnthu- fiTin«, and all the lives which subsist about bodies, si.um, the. intelligent reader will easily sec that none Hence aKo the 'iroj.ins are called (.-rnuinf (i^a-jfu.i). ot 'the Uoni.in poets who-c works have been trans- For all the IITCS which sub'-ist about bodies ar.d irrainittcd tou«, p.s'-isicd that v huh is prim inly, pro- lional1 souls, arc favourable and alii ntive to their pro perly, and truly enthusiasm, or th it hi-hest species of per matter. On the contrary, the Greeks are rational it, in which <Acon« of the soul is illuminated by a divine souN, turning from Grrcre, i. e. from the intelligible natuic, and thr.iii^h transcendent similitude, is united into matter. Hence the Greeks are tailed J'art^ntrt to it. As to Virgil, indeed, the prn.ce of thc^e pods, (m[\uJfi), and vanquish the Trojans, as being &l a suthongh he invokes the Muse in the begiunini; of the pirior order. But they fight with caeli other about the .'I'.neid, yft bis invocation of her is but a partial and nra-e of Helen, as the poet 'ays [about the image of »e(on(!arv thini:. Tor he only c.ilU on her to unfold Eneas];

to him tin- c.m-rs ib.it involved a nun of such Around the phantom, Orci-ks -ind Trryans fi^lil.* n markablc piety as F.ne is, in su m..ny misfortune!.; lltlen -i^nif\m^ mulligiblc beauty, brni.; a ccitam .Mi i -.'.I, mihi can-as memora, *:c. rrurl , lAjunj TU owrav, atlractinp to H-cll ir.telli Ct. j\n snd confiding in Ins n»vn g'-niu-, be begins his pocru cfllux therefore, of thii inttlligiLlcbcanty is imparted to without soliciting suprrn.il itf'pir.ilioi), matter through Venus ; and about this r film ot beauty Anna, viruinq-ic c.ino, &C. Hie Greeks h^lit with tbe Trojans [l. e. rational »itii To which may he ;:dd. d teat tins placm;; himself 1 c- irration.il lives']. And those indeed, tint oppose and fore the Muse, resemble* ihc (1:0 it neiit rtt of vanquish matter, return to the intelligible, which i* \Volscley. On the contrar\, divmely-in-pirrd poet?, a* their true c.nmiry ; but th..se whodo noi, H> I- tliecase Ucrmeas well observes, knock, a- it were, at the gaici with the multiiudr, are bound to ni.nt. r. As iheie- of the Muses, and thus bem- tilled from thence ex- forr, the prophet in the 10th book ol i:,e H.pubhr, f|ulin prcvi'iusly 10 the de-cent of MHI!-, ann <cs t» them

firirrrf nv puti MOWTOJ — ho* they in.iv rtturii [tu th< n pn-lioe l< li« !'}.] at tord- And, '"n to periods of a thousand and ten ih«iu*aiiu \t-ar-; MTUF a«i?« tta — thus n\-u (ale has predicts to the Gr< rk- u.t ir rt turn in And, ten year?, the number tin being a »\mbol of a perfect A»8pa >ioi «n-«irf Mouira — period. And as ill the lives of SO. 1-, some are elevated For being always extended to them, they dispose the through philosophy, others through the amatory art, 1 The German editor of the-e Scholia, instead of »/xnrr...^, which is the true reading in this plate, and which he found in the Manuscript, absurdly sub-mutes for it ''xr.in?, as if Hercules was a pugih-i. Set my 1 1 an station of the Dis-crtation of Maximus Tyrms, On the Praetic and Theoretic Lile. ' Vnl. Olynipiod-ir. in Aiistot. Meteor. 1 For ara\oyo, i^x<" here, it is ncccs?arr to r-'ad oA<0">' ^X"4- • Iliad. V. v. 431. ' C'oiifommbly to this, F'roclus in the fragments i.flus Conimenlarie«, On the Republic of I'lato «»)«," that all ihe beauty Biibsuting alxmt ftcneratioo from the fabrication vf things, is signified by lltlen ; about which there ii a perpetual battle of' souls, till the mote intellectual having vanquished the more irrational form* of life, return

Tins is the law ol Ailraslea, that whatever son] at- an), Leep souls Iroru railing into -jen.-ratioii, ju.t as we tending on divn.ity, has t( held sometl in;; ol re.ilitv, Me I.eie. bodies that are well h. ru thun-ti ther .hall be free iron, d image till another per...d lakes shouhl \> • hadlv nourished, yet At the same Ume re place: and that il Ihe I* always able to anomplish mam h<- • (hv , linou •!. their natural condition Iron, the thif, »he jhall be perpetually free from the .ncur-ions beginning; and thju-h they endeavour to pcrlorn of evil. Bat when inroufc-t. an impotency ofaccoti»- .trtam d.hl.d action-, yet are prevented by certain plisning this, s.ie has not perceived rea'it», and Irom good dan.ons Irohi aciomph-hin.- them Alter the tome loriunous occurrence an.l he 114 niled with c.b- same manner therefore, the soul that has onct hrhcld Jiviup, and dq.ra».ty, she becomes heavy and drowsy, iomethinK of intelli-ihles, is assisted and su|>l<i>lled breaks her wing-, and (alls a-:am on the earth, then by K,,,d cl.k.nons and heroes, »o as not to lull into rethis law prevent:, I.er m her hist fieimation, Irom he- Iteration in that penwl. Hut when the s,.ul hen.i; unii)R implanted m some brutal nati. re, hut commands aide lo follow the God*, no longer l-erciivcs vomtthiii" the »oul, which tus st-en the m-.sl, 10 mlorm the body ol realuy, IMato enumerates maiiv cans, s of its lap*?

of a philosopher, or ol one doirous ol beauty; i,f a into gei.eraiion. 1 l,e first cause therefore, which he rnni.cian, or ol one devoted to love. Hut it orders avu-i.s ot tins .,, us inability ol folio.- in- ihi fpcrreth» soul whose perceptions rank, in ihe second class, lual] attendants ol the Gods. The wcomflS, its bemt todevend int.. a legitimate king, or of a man studious unable lo perceive something of mielhcible*. The of empire and war. But it di»tribu>r> a soul of the third i>, a fortuitoui occurrence; and this is probably

' There it an omisjian hrre in the original, of •«> MT>>) «xx-. mm nee <jf certain malefic damons. For the breomes cntire.lv for^itful of intelligible';. For this is if (I'd, as lar as to the end of the progress!, ,n o( life the d"pr*v ity of tlic kotil, which causes the dr fluxion of arrc rdui^ lo natnie, tlie hlih hie remains, « l,i, li is tht her win;;*, and her desrcnt to earth. telour, .u><! whirh docs not po-s, &s 4 pecnl ar power. Uir. when I'iatcj s.iys, u ttte tout fallt e^ain on t!if For this lite is Converted lo the G"d-, and liom thenc* earth," by earth, he may mean, all gairraltun ; he may nftnrds a eeilain as-i-ijnri to the ll> ts lhxt pre< etle it. also intend to signify this earth properly So called ; and Hut 1'ia'o i^somcs here the pn.phni' and t« listic life, he may >dso mean this human l»'dv, into which the. not the enthusiastic; for this Is philosophic in the CI- loul enters, through its most abundant participation of treme, and scientific, and ihc whole ot it is inspired e.uth. Tlie law of Adristra there! .re Brants tins to by dignity: but he assumes this urtincul and medict-

the soul in her first falling from tlic intelligible into n.il life, winch through s itntiee- and prayers, arfbrdi generation, that she shall not enter into the body of a a certain aid to tlie human race. And n.ese indeed, Finite, but into that of a man. For I'lito c.ill« the first are the rue lue-, whirh arc eflec led i«C"idm^ lo right generation, the d'-srent <>f the soul into the realms of rca« ill, and are a^sirniU'ed to the (Heroics wlin h sub- cencialion, and her giving completion lo this animal SIM about di\ mn\ . Fur each ol the Gods abides, pro- Ir.imc, after licr vision of the intelligible. efi.-d-, ami returns to i he principle ol his progression. In the next id an:, it nui-l be oh -c'ved, that thr nine Mere therefore, the suol eiilxralndcs in ie.-oii, and hvcs whirh aie here delivered, dili.-r from tho-e men- produces tf.e philosophic lite; or si e pr c-ed-. as far tinned in the [10th book of the] Kepnblir. For the as li natuie and produces ihe otliei ihr.e lives; or lives wiueli are here dd.vercdare inn'-, hut those in she is converted to the Gods, and produces the fifth

the Itepul-l'C, are infinite. '1 hn latter also, aie allonrd life. conform ihlv 10 the elettion- of tl.e soul . hut the !ot- Ol the rem lining four lives however, wbi- h are imi- iner aie dist'nboti d, ac< ordin^ to the re » aid ind honour lative, and the 1111 i^r s ol those tlia' arc prior to them, meriierl bv the \isioii of intelligible-. And in I he I it- two ol them, vu the .,ixlh and I he s< vei.tU, truly imitate ter indeed', the [r insitioii ot the «.,,,i|. i. Irom a man th'ne thai piece !e II. em, the one through words, but into a brute-, and from a bpitc into a man ; but in the the other thioujh deeds. So that the remaining four, former, tlic transition is only into man, and this into arc unit itivc ot the prior lives ; but two of them imi- tr.e male, and not ir.'o the d in il< •. TlMl likrwi-c, late truly, and the other two d,s-imilarly. The tilth whirh is I he -re. i!e -t thing of all, is ih s, tint heie, the and seventh lives aUo, wl-irh are truly imitative, dilTer

soul fir I proceeds Irorn the inlelli.ihle lot • u< IK r:i- in lln-, l'ial tlic one imitates through words, ihc phlloti.ni ; but in t'ic Kepnbhe, it procerds from one life lo . sopln r, the king, and the remaining characters, and another. And in 'h.,it, b\ a'cura'e'y Mirv.ymj.-, >oii thus disciplines men ; but the seventh imitates through will fmd many diircrc.ucs 'between ihcforiner a.d'tho dee.N : for «uMi is the artificer. And the eolith and litter lives. Farther k'dl, this aNo IIIM-I be men- ninth dissimilarly imitate; the 0115 a^ain through Hone I bv ijs.i- nice^siry.'h il here the s|.,cies or forms •• • '•'- '•••' •' l'"r •' "•"•''• •l«-"t* »..i •" it." — >t- four things thertt.jrc, liein,; survryeo oui mau, TII, w w«sc vvui rt9nm,a*ftr, dtttrt, and nurnrr. the »oul descending well and ill, as Plato alto inferi. Aod thui much e*n- »nto ginerition, lives either according to rea»un alone, ccrniDg th« nine li»ea. It now remain*, that we »hould collect bj human He defines then, in the Republic, the measure of the •cientific reasoning, what the nature is of tl.e inltlli- life of man to It a hundred years, this number bein" gitlrt, by the contemplation of which thu soul defends the -.pure of ten, which comprehends in itself all the

thousai.d year;-, from a ]>rc^re-sioii Ir^m <;ei-erati..ii trehti-sive of all numbers. On ail these accounts into generation, let us first explain the mathematical therefore, I'lato u-ei three thous. nd and a myriad meaning of what is -aid, and ..itcrvxards investigate rnainir=tinj; by thc - e minibcrs, that those who philo- •»-hat ht wishes to indicate. sophizc perfectly, make their apocatastasis to the m- ' The genera ol being are, e^cnec, permanency, motion, ?a:uent««, anj difference. : Olvrup. n. v. 1'^a, ic. liMlifiiMe in a shorter limr,M requiring but little or no Jupitrr," it must tc observed, that 1 1 the Timn n-, h>' purification; but that the -.onls of the iiiultitii'lr make repicsents the Dcmiurgus when h- n makm- tin thrii aj'i'f at a-t.iMs in a lunger linir, as ln-in; in want world, disseminating souls equal in i umbrr to tin- of innrli puni-dinicnt and purification. A thousand .iNo star-., i. e. rcjual a'-cunhn;; to forms, ilcnrr, making niun lie- Is a certain nir.tsurr ot the perfection of the soul s,,m(. of them In lie N>l.ir, others I.' in. -, and others lint I - p;i'i(-,' d mi'I'T il.e e nih; which having obtained, Jovian, &c., he disseminated some of t. rm into tlic

it a^ain come* into generation, and having lived well or F.arth, but others into the other mst mine nls of lime. ill on t!,e, cirth, a_'.i!ii a<.(]iiirc> its requisite perfection Plato tlicrcfnre nowsays," \\r in-lrtd fi-iV.w in^j ,cith under the earth, lit IK r, tiiese periods do nut entirely /w/.iffr," as knowin™ his proper God [i. e. the God to manifest so great a multitude ol years, so as tlmt souls who^c serie- lie In longed]. Tor ibis is the f. licit v of the make ihrir ap •< at.iMcs in Mich a grc.it length of lime, human soul, to nvoKe in conjunction with appropriate hut they symhoiir My M^.uty, a certain proper measure God-t ; since it is not possible lo pass he\ ond tlie Gods. of perfection; ll>rmi,;h which the soul receiving what When al<o hi- says, " Kcing iiitiatrJ,"he Acrwmi- is adapted to it, joe! obtaining its perfection, is restored nulti initiation (ri^mf) (rum the •>• ul Ix-inn rerdereil to its p'IStiiif! I'elicitV. by it prrt<rt(vapa TO ri^iar rr)r 4"XJJ" <"<m\iii-.) You I', til. T/i< hapi'V lifr,Ac. sec thi rel'ore, that the soiil \n^ onrc perfect, ll^nce, The supreme lehi ity ol 'he «oul in anotlier life, c..n- when it i* on (lie earth, it heroines divided, and (lie

wtrc perlorni''d by o-, who were then entire, and Irec natid from clo-in^ the eyes, js more divine. For to frum the evils which awaiti il us in a po>.tc nor time. close the cye«, is no loniyT to receive those divinr. We al-o beheld with flo-ed e\is, and were epoptjc mysteries by sinse, hut to behold them with the soul s [if etntors in H j'urc li^ht, of Mill) le, stable and li.'[i;iy if'-ll. And ry I'/itrni i> to be estuhlishe I in, hnd become liirnino'iH ;ip[K irances bciii£ ourselves pure, and lice a spectator ot them. lie likewise savs, " THest i/irin* Ironi the impression u! th.it with which we are now orgi/-* nrrf /nr/iirwifrf fry UJ," because to perlnrtn orgies, surrounded, which we denominate body, and lo « Inch and the m\ st«'rn -, is called n*f;iti;rin Ti^iif «.»•). we arc buiind, like an oy»|rr to its shel'." A^ain, when I'lato say, u ll.,n<; ivirirlrft t\ei All tins is tins admirably explained by llcrmca*, mtnr," he speiks of those dume my-trries, as a " Plato «very "lure savs 'hit the sovereign Sun is sp«tator; and i:^es the word filirr fur -.fifffl. \\'hen »nalii4ous n< the lir^t pin.r |de ol tilings. Kor as iieic al-o, he si\«, " The rnlf -(thick mmitt 1 m t'i n fctterior

the sun is the sovereicn of the whole sensible world, so 'i '"•," he signifies that the communion of the bodr is the first prmriplc 1:1 the intelligible uorld. And as beconif* the cause of the lapse of the soul. Hut by from the sovereign S'lii luht <l-'-r< nd-, whu li ronjon.s, the word tinllf, he iudir-ites thr firm and constant connects, and unites that which is \isive with that nature of intelligible-!. 1 he expressions timed etjei, wlnrh is vi-ible ; alir r the - nnie manner al-n, the lijht at.d tpufilif </•<,•/«/' r«, are derived trom the Klcusinian proreeiiini' from t';C fust God, and wbirli i'l.ito rails mysteries. He also says, »c weie sp<-(tatt>rs "no truth, co ii|" ins nuc-llei I with the mtc lii-ible. You see j>nrr li^lit, t>n»i' m/rsc/irj /-urr," because the splendor therefore that beauty imitaics tlu« li-;lit. For it is. as m ti.r • ubluiiarj repion is not pure; for it is mingled it were, a lijhi, •;uitii'd from the fount am of inlrlli^i- wiihair. Hut we ourselves were then pure, because Ides'." this vi-d.le woi Id, alluniiL-aiul c uhin; upward all il ii not lawful for that which is impure to be ronjoin- thiti^s lo itscl'.and innluu the lover with thr ol.ject of elwiththat which is pure. And la«tly, as oysters

consist- nf dmne M ul-, whcli on ac count of tb< ir rcle>-tial plare; where he is born aloni; with the united sub-iMiiiM, are c illrd a ilr-ir. H-it he now circiiinleienrc: but is disturbed by the Cour'C of the druoimna'es a rlmu, thai which he- brloie r \'h d thr h. ise«. and M-»rci-ly obtaini the vi»i'uii ('f perfect rrih- «rrrv •'/' (itiili and in", "ii. It i« hk(*i«<- proprily ins. Other «ou|< iiow< vrr, at oiu: time raise ; and at eallctl by him hi^py.' For in reality, he who »>nveys another depress, thr he»d of the charioteer! *nd those lorros it haip'y and bhvrd. tbrouch the violence of the horvs, they , artl»MC Ajain, when he ' »»y», •• Ht iiJted following *ir* indeed, and »re ptrlljr destitute of »i»ion. And a~MO, other toula follow, til of them affecting the vision of ire laid to be carntd round by the circulation of the this superior p. ace; but from being unable to accom- Heaven; but our souls, to be turned rouml in conphsh this design, they we carried round in amerced junction [<m/i»»/xov»«<u][wilh those that are divine]. condition, trampling on, and attacking each oilier. Hut by the head of llie charioteer, we inn>t umler-

through a cuntcnlion of precedency in their course, stand, the highest and most intellectual part, of the soul, Hence tlie tumuli, contest, and perspiration are ex- whith tmically possesses all the intilkctuui ixiwer tremr. And i.cre mde< (I, nuny become lame through of it. Smre tin it tore, the suit! u tnuliipotent, and t!>c the fault ol the ch.irioiters, m.iny break many ol tluir oil.er 51 '\»er» of ii .iltowisli lo eiicr-iie, herre soul; »in.-., .111,1 .ill of i'. i in nnolyed in mighty l.ihi.ur, ol ih< lust rank, are vi ry properly »aid to In: Jutiii I**! deprrt delimit «.( the perception of tciluy ; I. ut alter by the |.,,rs, -. Hut sonU ol tht: middle rank, which Iheir dtp»rturr they use a do vast ic nutriment ; through have hot perfectly disciplined tin ir other power*, urn which there i» it ^i«at endeavor lu behold when Me not nu rely n.nd to be dislurhi d, but to he futctii by the flam ofTrittk is situated. 1'or Iroiu a mt-adow ol this lior>.e>. ; and hence, at one lime, tin ••• cinrgi/.e ariordtmd, that winch i» best in llie soul n leu <••> ron\eui> nl in,; to ihi ir Mini mil, and at anotht I '** fit in, accord in; riutrinn-nt ; ami in in tin-, the naluie of the win,; is lo tin ir niori Mihoidm .it p.iri. And »oul<< ol (he, thiul

' And these, as they are sometimes willing ai,t| able to follow Jupiter, and sometimes not, make with Jupiter, a triadic division. • For r»i »xo*1f 'n this place, I readcvt ««unqt. 1 Conformably to this I'lalo elsewhere says, that the genuine philosopher is nourished in truth apjl lei>nrt. But at prtbcut, as true philosophy is not studied, and liiere are consequently, no genuine philosophers, » very man u busily employed about external concerns, ur.d no one is at leisure for speculations of the highest im'- (•crtancf. " I am too busy, i have not a moment to «pire for such thing*," it the common language of the high and. tbe low, the rich Mid the poor. For the frrst of souli are not disturbed through their I'lotinus say, descend, but another part aVidc on high, own depravity, but through the nature of the subject Apatn, with respect to the lamcnen of thtsc souls, thing, it bcm:: sued a' to ra'i'e perturbation. Hence this becomes known from the motion of tho«e persons also, we may dis-olvc the dembt whir.h enquire*, how it that arc lame. For these pro<eul slowly, and inele- b said, thr. l thr inut u hen iiffeit and ninged, rrv.i/iTi on pantly, and are in danger of filling. Thus therefore,

kipti, iinr1 f.m-ir i,i t tie n tinle nor!d* Tor s<> far ai the these s(, nls al'o, arc inure dull and inelegant in their soul loihiw s the Gods and yivcs it-clf t» them, it is intellectual conceptions, and arc always in danger of liappy. Hut -onls ot the middle cl as-, mn ~t he arranged bring drawn down into z< n* ration. Hence, PI a to as <i- conlorni.d)'y lo one who makes a proficiency, and who milates their intellections to the walking of those that accuses himself alone. are lame ; Mtire walking is adapted [as an ima^c] to Again, v. hen Ci.Uo add«, that nmlsof the third rank their transitive miclligi nee.' It is hkewi-e beautifully arc fiirrml nii,>:d in ,i men: f<l cfidition, he doe- not say observed by him, that many of the >e souls Lrtak their lh.it they jnll, hot thai they are wrrgrJ, a- being en- wings; for he does not -a\ they df>troy them, Because slaved by the violence am' sedition ot other power', the soul never loses its analogic power; hut its ener- biit at the -ame time, are convolved together « 1th the cies indeed I.erome -Iiiirgi'-h, and in this re-| ect, may

a'.tendants ofihe Gods through a-pinng alter the be said to perish, b'U thr puwtr remains hrolen. Far- supercelcsti il (dice. And of divine soul- indei el, it is ther -till, we may derive an explanation of what is here •a'd, that the circulation of the Heaven convolves said, Ir. m -.vm^ed animals. I'or il anyone ofthe'e tliMii, in c<>n-e<|iirnee of their bfin; adapted to this irraki its wings, it is lor a si ort tune raisfd op high, and civilis tli'm-clves to the circulation. Hut ofsouls through the wmgfd nitnrc which it po-^e'-'e', but is of the third rla - it i^ said, that they are jointly con- again drawn downward. They depart therefore, he tfol'ed, -is hem:; borne along b\ violmr* ; 'liiry indeed say«, destitute Kj'ttir ff icrptwn ifrruli'y, i. e. the) fly to fending ''i.i rii;til-lme<! progression to generation, but at that » Inch i* without Ciod, and dark, the <.,iii:e lime bring r in id irly convolvi d, ihrouch their Heavens' iMlesMray ing from the orb of li;ht, bcins 'till cirried by the lli;t\rn, and the attendants of [as Kn.pcdoi les -ay-] Hut they dcpirt Heitrfttlr, or im- tliP (Iod«,ju-t as the mil immabie mailer at the sum- /xt/ivM e itninitmird. For the visir.n of iiitelli.'ihles is

tint of the air, i- «aid to he circularly borne along. truly initiation. They hkewi-c tlSP </oro<rV nufriWijf', Tnr e «oi:'o therefore, beeome in a m< rirril cc-ndition, i. e. they exert the. reason' or forms of sensible', ai.d live in eon-equenee of iheir (;cne-iurgie power gra\iialinc, according to these, no longer surveying inteliigiblcs, and wi-l.ing to i ner^ize : for with thl- power the irra- but -en-iblr-. tional form of hie i- eorinect(d. \Vhen al'o it is said, I'arlh'-r s:dl, in the words through whit H thce it t thai they 1,1,'Lf'r <»i fuch. fthrr, it mu-t not be supposed frrnl rodr.n- nr, f,c, l.e deliver- th.it wlu< h is common that thu u-" tei-i t'n-re. but that one -(.ul erde-avours to the three orders of 'ouls, as well of those that obtain to t'e before ano'hei. The superior thi r« lore, maybe the MMOII of inti Ilipible-, a- of those that do not. So • aid to ti.im|ih- on the subordinate MIU|, and ll e Mih- th.it the an-wer to those who enquire, why therefore, ordinale to attack the Mipciiiir. Sonl-ot this kind how- e!<> all -onl- tl.u- endeavour and weary tbenisrlves to ever, are not ( vteuded to the mle! ii^il.lr, but lo. k lo ( btam ihi- vi'ioii 1-, I hat all ol them dc-in I" p( rce.vr

each other, and contending wilh, emie ivour lo surpa>s rr.il hein^-. lint b\ Ihr nutriment crinkled t,i thutv h.uk each other. 11 hut in t/tf te»il, he me in- that wlnehi' adapted to lleii(e, a j>,jlu>l-iti,''<i i« pn dnreil in them e>f ihedia- the inlcilei t.ial | art olthe -oul; lor this is alone apnoctic pan, but a mnlei! <•!' iin^er ; for U 15 ancer W|IK h pro|>rialely nourished by the lotibigihh . Hu! t!ie wing mpire- al'cr honour and pr»-« ( d'-nry ; and un rrlrcne of llie soul, wh ch I- the analogic power of I', if not jvrii'ixiln'n ot i he epilhvmelie and geiie-mr^ic part, /yy.rryir/uiV/i/, but iilnne ncun-hcd by llie intelligible, whidi afterward* procfcd.s into gt iteration, lint U is and by nolhing e 1-e. And Mr mfnd:<a is the prolific -aid to he eitnne, in < ontr.idi-tuu lion to llie (J'.vinc powerof form'. Th" meado* also may be 'aid lo betbe pcr«pu. it on of ascending siad-, which I'l.ito mentions Ni-iits: lor iln-ic ihe Ibiintaitis of life are contained. Ill w|i.it lollnws. lien however alone, in -onls r,| the T'-':u I.OTM r. I- another meadow which It mentioned Ihird nok. he blainr- I he ( hanote* r, bv( an-c it I- ihc in the 10th It ok o. tii- »tpul IK, in whirh souls about cause lo n em of a (onlu-ion ol ilns k i d ; just a> be to proceed into gem ration dwell for a time.

And ih.s say^ u lh< K< pnblK , thai il I- impo - il le lor the dcn»- meadow is the loinmoils appearame Irfaapa] which M rous ronditimi ot the my to be Oi-»ol\ed, without ihc under the mo.'ii. The meadow in Ihe Republic howdepravity ot llu iidnv You may ul-o .I - OUT in m ever, i' an.iloi;ou« to that wluih M here mentioned, hence, I hat the whole -4111! I'CM( mis .uiordmg In I'lalo, Tor m llie former, the principle- ol nature, and o*" thfl if the chariotct-r which is the .ommii ( I it. In ionics life in generation, urc comprehended." depraved, and thai one pad ot liic soul does not, as