Commentary on the Timaeus of Plato

For uiT<i<, read avro. 222 PROCLUS ON TIIR [BOOK iv. measured nrcording to total time. Ami this is the roininon measure of all Hut after this monad tlu ru is a trim), \\\v siiMimit of which tM the measure of the first circulation ; but the middle, of all tin- circle of llie tli/fitvul. For of all the planets, as 01*0110 animal, there is one lift-, (,i<i> «i>) one period, and one apoeatastatie time. Ami the third, or the i.itrcintty, i> the measure ot* the circulation which t.tkes place in p'ncration. For on account of this, tin- mutations of the elements, the transmutations of Iliovcablc n.ilnn -, and regeneration, ale m*uill allotted an hvpostasis. Alter this triad however, lime proceeds, according to other and other nuinlwTs, measuring wholes, and di>tin^iii.*hin;4 all things by appropriate measures. '1'hese things therefore, \ve sh.ill a^ain con.-ider. Il on-lit not ho\vc\cr to In- unnoticed, that IM.ito having • ^i\en sulixislenre to uhoh >, and not M't mentioned p.uli.d animals, ron-iiint. -, the planets, lint al'ler- \variUtheli\ed .>tars, iu the generation of partial animals. I -'or what are called the planets, are COSIIHH Tiiltirs, or i;<Miruors of the \> orld, and are allotted a total pouer. And as the iiierratie sph< n has a miiulM-r of utarry animals, so likewise each of the planet* is the leader ol a multitude of .,111111. lU, or of (citain other things of this kind. Hence nUo 1'ioni this the doilhl may l»e soUrd, ho\v the one sphere |of the fixed slarsj comprchemU a inullitude of star-.

; hut \\itli respect to the many split res of the planets, each convolu s one star. Tor it must lx% said that there | i. c. in the fixed stars] the spin-re is a monad, hein» one, comprehending in itsell an appropriate multitude, and is sufficient to (ho comprehension of the multitude, (his I.em- the first multitude, lint in the planets, that which is the leader is twofold, the one hem- the .sphere, (in which the planet is carried] lint the other, each of tin; cosmocrators, liein^ a monad ' co-arranged with multitude. For subordinate natures require a greater number of leaders, and the multitude in each is invisible, on account of the subordination. And in the sublunary region, there is a still greater number of orders, which are the leaders of the genera in each of the elements, as we may learn from the Theogony which has been transmitted to us. IA( these things therefore, be admitted as . \ i.l. ni.

Hut lhu> much deserves to be considered in what is said about the generation of time, that if time is posterior to soul, how is soul moved according to time ! and if it is prior to soul, how is it said to !>e -enerated ' For Plato has said that soul is the best of generated natures. Hut if time is co-ordinate \\ ith soul, how is it that eternity is not co-ordinate with, but prior to, intellect ' And it must be said 1 Thr cplirrc ii a Icailt-r, a ro-arran^eil inonail, uiul H wLolcucss; but cucb of ihc cosinocrator* is a leader, ami a uiouuJ, but is not a in answer to flu's, that time is indeed prior to soul, as eternity is prior to intellect; hut that soul is tin* best of generated natures, which are essentially generated, and not only according to their being present with secondary natures, hut also have a generation according to tiieir inward energy, and an essence divisible into a multitude of parts, such as I'lato himself has delivered to us. Hut time being, as we have demonstrated, essentially an eternal intellect, is participated in a generated manner, not at once wholly, nor immoveahly, like the intellects prior to it, hut moveahlv. \Vhen;e also as intellect, it perfects the soul, and is gene rated according to participations; flowing ahundantly into its participants, and making generations to lie a> things numhered. Thus then-fore, in consequence of entirely running together with the nu ml >ers of generations, ' it may he shown to he generated.

Hence too, proceeding according to numlier, it is said to he moveahle ; hut not to he Dumber, as the time is, which is prior to things numbered. For these reasons therefore, I'lato here calls time eternal, hecause it is eternal according to its inward energy, the whole of which it possesses at once present, lint in the Laws he says, that the soul is indeed indestructible, yet not eternal, hecause it is not allotted an immutable inward energy.

" Hut the divinity having made the bodies of these stars, placed them, being seven in number, in the seven circulations, formed by the periodic motion of the circle of the different" That IMato denominates the sun and moon, and the other f.ve stars, as ani mals endued with soul and intellect, is manifest from his adding in what is now said, that the ilirinity made the bodies of each of them, in consequence of the stars themselves being intellectual and vital. For he does not say, that he made the fodics themselves, l hut the bodies of them. It must be said therefore, that the cir culations of them are epicycles, or evolving circles, or the whole spheres, in which each of the stars is placed. Or it must be said, that they are no one of these, but as the divine lamhlichus apprehends, the circulations signify the intel lectual souls of the planets. For as before, the divinity fashioned the whole bulk of the world within the soul, so now likewise, he places the seven bodies in the seven intellectual souls, at the same time causing souls and intellects to preside over these bodies. Since however, much prior to this, Plato represented the

thJrrfo.v, IM-IIUW |.!ares thr scvrn I irs in thr s«-vrn rirch-s of tin; «hulr soul And a-rain, it «i» through th.-r tliin-s In- .-liili-nt, hou thr M.uplicity of tho .son! isprrsrrxrd, asu.th ,vf«Trm:r lo thr rorporral |i.-riu«|s. For ll.r unr rhrlr of the. same animat.-s arronlin- to unr nniuii, huth tin- inrrralir splirrr, and tlir stars it contains And in a similar mamirr rarh of ll.r sr\.-n plan. t>, ar.-onl.n- to on. common |,«mrr, ani.nat.-s 1-oth thr splirivs,' and tho Mars th.-y rontain. thrrcforr, Halo spraks of thr soul whidi is roiilliion to lliriil ; hut shortly alter 1,,. al-od'.hvc.s thr so.d p.-rnliar to rach. uhrn hr says, "that lirin- I">«">«1 "lth aiiiinatt-tl l.onds th.-y l-.-amr animals." For thru th.-y arr no h.n-rr animated as parts, l.nt as animal-, through thrir proper «ou!s. "And the moon iiukrd, lu; placed in the first circulation about thu earth; hut the sun, in the second above the earth ; and the star called Lucifer,1 and that winch is sacred to Mercury, in circulations proceeding with a swiftness equal to that of the sun, to which at the same time they arc allotted a contrary power. I lence tlu: Sun, Lueiier, and Mercury, mutually comprehend, and are comprehended by each other.

Not only from what is here said, it is rvident what order Spherics -ise to th. l IUUH. original «,«.«. t«r« hnpv /— <«. r,m 9V,,,,P«a, «l.iH. •> oi,U-.,Uy .l.'f.-nivo, ami rrnwicuu,. I «.nl lliu.r..u-. iii»li-ail of tl.i>, «./....^i M.ru ,%.«/...• ,,,«> .... «•••,.•, ^"X"' r<" "V""P'"» * i. c. Vt-nu». BOOK iv.] TIM/RUS OF PLATO. 22.') planets, according to Plato, but also from what is written in the Republic. For he arranges the Moon after the Sun;1 since there is a certain most abundant communion of these divinities in the visible production of things. For the one has the order of father, but the other of mother. lioth the intelligible and intel lectual causes of them likewise are united to each other, and are unfolded into light from one cause. For the same Goddess produced the mighty Sun, and splendid Moon fas Orpheus says]. Perhaps likewise the [Chalda-anl Oracles teach us ibis, since they every where arrange tin* Moon after the Sun, and the air after the Moon, both when they deliver the order of them from above, and when from l>eneath. For they say, "The a-therial course, the immense impulse of the Moon, and the aerial streams." And again, " O a>ther, Sun, spirit of the Moon, and ye leaders of the air." And elsewhere, " Of the solar circles,1 the lunar rattlings, and the aerial bosoms." And afterwards, " The portion of ;tthi-r, of the Sun, of the rivers of the Moon, and of the air." In another place likewise they say, "The broad air, the lunar course, and the |>erpetual pole of the Sun." Perhaps therefore, as I have said, it is possible to be |>ersuaded from the Oracles, that the.

Sun is immedi ately prior to the Moon, as the Moon is prior to the. air, all heaven having the order of fire; \\hich also was the opinion of Plato,1 who after the celestial arranges the irlherial idea, in what, he shortly after says about the four ideas [in animal itself). Unless therefore, it is not necessary that the Sun should l>c imme diately above the Moon, on account of the analogy to jrther : for neither is a>ther immediately above the Sun. So that again, this analogy will not suffer the Sun to be arranged immediately above the Moon. Nevertheless ancient rumor gives this order to the Sun. For Aristotle was of this opinion, and likewise Endoxus and his followers. If however, some adopting the hypotheses of mathe maticians, should think fit to arrange the Sun in the middle of the seven planets, who collects and binds the triads on each side of him, it must be observed* that there is not any stability in what they say from the mathematics. For to say, that Venus and Mercury would l>e obscured, if they were after the Sun, in the same manner as the Moon is sometimes by the Sun, is confuted by showing that when they are in conjunction with the Sun according to longitude, they entirely

1 InjU-atl of rov yap ijXiox rarrci prra 9t\r}vjjv in this place, it is obTiouily necessary to read, rijK yap or Xij»'rjr rarrri /icra TjXioK. * For r/Xicitoic re tvK\nt> licrr, it it necessary to rrad rjXtanwc r< KfuXwK. 1 Instead of o rot IlXarwr lotti in this place, rrad o ro< flXarwri io*t«. * For rrrrttoav here, it is requisite to read tarw^ar. Tim. Plat. VOL. II. 2 F differ according to latitnde. And this is the cause of their not being obscured. As it does not, however, necessarily follow that the Sun has a middle position among the planets, mathematicians cannot procure that credihilit y through demonstrations that it has, which they are accustomed to ohtain about mo.>t tilings. Ptolemy therefore says, in hi> Synta.ii*,' that it i^ fit in conformity to good and probable reasoning, to place the Sun in the middle of the seven planets, in order that of the five planets prior to him, tin-re may !M> those that are perfectly sepa rated from him ; and after him, tlto>e that are in conjunction v% ith him, and precede, or att-ml him like satellites. But in his Hypotheses,1 he does not very much contend for the truth of this, nor infer it from the intervals of the planets, neither in that work, nor in his .\i/nta.iis. Much attention therefore, is not to be paid to mathematicians, \\hen they reason from probability. But the theurgist ' clearly says, "that the Demiurgus suspended six /ones, and for the seventh hurled into the middle the fire of the Sun f ami it is not lawful to disbelieve in what lie bays.

Halo ho\ve\cr, looking to the abundant communion, and counasceut progiession of the Sun and Moon from the same cause, and also their ingress into" the world, delivers them to us as conjoined. Nor was he the author of this hypothesis of the Moon subsiding immediately after the Sun, but Anaxagoras, as Jiudeinus relates, was the fust that was of this opinion.

Again, this also is a subject of inquiry, on what account the Sun, Venus and Mercury, revolve with equal celerity. And some indeed, say from the mathe matics, that the epicycles of these three stars are conjoined, and that their centres are in one right line. As therefore, there is one apocatastasis of the motion of one right Hue, thus also the epicycles of these planets make the same apocatastasis ; and of the epicycles themselves, the extremes are less, but the middle epic>cle is greater; so that both the equable and anomalous motions of them, are in the same ratio. But the interpreters of Plato, Por phyry and Thedorus who investigate the cause of this, refer the principle of the equality and inequality of the course of these planets to their lives. For accord ing to them, the inequality or equality of their swiftness, is either from their intel lects tending din-ctly through many media to essence, and ending in the same • The whole title ,,f ihi» work i». Mcy.iX., i^ru-.i r,» ,Wrp«,K>/m,«,orTiiK GRKAT CONSTRICTION or ASTRONOMY. By the Arabians, it was c.illtd the Aluwgeit. * i.e. Iu his work entitled Y™(V,m ru,v II.Vu.u^ou,,, or THK HYPOTHESIS OF THE PLANETS. This »urk Ha* illustrated by Jo. Bainbri.lj-r, «ith a Lutm version, ami mathematical figures. Loud. l6:0. Ho.

1 i. e. The Chaldean Julian. HOOK iv.] TIM.EUS OF PLATO. -,tJ7 thing, though through different media ; or from the tendency of them to another and another thing. For the sun Ix.'in^ essence, proceeds to intellect through life; Venus, heing intellect, proceeds through life to an intellect [different fromitself] ; and Mercury being life, proceeds also to intellect; though the intellect in which the three terminate, is in the first essential, but in the second intellectual, and in the third \ilal. Hence also they are moved with equal celerity, and though they nppear to leave, and precede each other, yet they end in the same thing. .Saturn, however, .Jupiter, and Mars, may lie considered as differing in dignity, and on this account, not of equal celerity ; though their not moving with the same celerity may also arise from not revolving through equal media. Thus for instance, if Saturn heing essence, should immediately procured to essence, hut Jupiter should proceed to it through intellect alone, and Mars through both intellect and life ; the first indeed will proceed without a medium to essence, but the second through one equality, and the third through two. And thus, they will not move with equal celerity. For of the planets, the first triad is elevated to essence; but the second, to intellect ; and the Moon, to life, which comprehends in itself all gene ration, and proceeds as far as to the last recesses of the earth. These things therefore, are said by Porphyry and Theodorus, in conformity to their own hypo theses ; asserting that all these are every where, viz. essence, life, and intellect, and that each of the Gods participate* of these three, but that a different peculia rity predominates in different divinities, and also that the energy ^is different of different Gods, and that the elevation is through different media.1

The divine lamblichus however, neither admits the introduction of epicycles, as Ixjing mechanical, and foreign from the meaning of Plato ; nor the conception arising from life [essence and intellect] as vainly employing such like disjunctions, ingressions, egressions, and complications, as in a dream, and in no resj>ect conformable to Plato. For when; does Plato assert, that the elevation to essence is through life, intellect, and essence ? Where. al»o, does he arrange Saturn according to essence, but Jupiter according to intellect, and Mars according to life? Rejecting therefore1 the.->e assertions, he delivers a more simple theory, and says that the Moon first is arranged in the place1 about the earth, as having the relation of nature and a mother to generation. For all things are convolved by her, are co-increased when she increases, and are diminished when she is dimi nished. But that the Sun it> [the next] above the Moon, because it evidently oils the Moon with powers, and has the relation of a father to generation. But above Instead of it oAAwy \t*ai\v here, read £i n Y\w>- pio*t>. lutead of cu ror wept 71* Xoyor ben, it u iicccjsiry to read «u cor ircpt Yt* wor.

the Sun are Venus and Mercury, these planets being solar, and fabricating in conjunction with the Sun, ami also contributing together with him to the perfec tion of wholes. Hence their course is equally swift with that of the Sun, and they revolve about him, as communicating with him in the production of tilings. They are however, contrary to him ; not only according to the lation in their epicycles, as we have Ix-fore observed, and as mathematicians say ; nor so far as the one is the cause of the evolution into light of things concealed, but the other is the cause of concealment, as astrologers strenuously assert. For they are so on these accounts, and also on account of the divine power itself,' which we have before mentioned. For there is a certain admirable and transcendant power of the Sun; and on this account it is of itself incommensurate. But the powers of Venus and Mercury impart by illumination symmetry, and gooil temperament, and in consequence of always revolving in conjunction with the Sun render the solar motion harmoni ous. For both are the causes of communion ; Mercury In-ing common in diurnal and nocturnal productions, and possessing both a masculine and feminine power; and Venus possessing a binding power, and which co-adapt* things that are sepa rated from each other.

You may also say, that Iwcause the Sun neither uses ablations, nor additions of motions, nor becomes stationary, hut Mercury and Venus, employ advancing and receding motions, and are at times stationary, they are allotted according to ap]>earance, powers contrary to the Sun, and not so far as they proceed analo gous to the first three monads, which are in the vestibules of I tic gotnl, as we have In-fore, observed. For the Sun, as we learn in the Republic, gives subsistence to light, which is the in. age of truth. Rut Venus is the cause of beauty to generated natures, which is the imitation of intelligible beauty. And Mercury is the cause of symmetry to all things, subsisting as reason to things in generation. For all symmetry proceeds according to one ratio, and according to number, of which this (iod is the giver. Those monads therefore, subsisting analogously to, and in conjunction with each other, these planets very properly desire to be with each other, and revolve together. On this account also, they comprehend arid are comprehended, through producing and co-operating with each other in demiurgic works. But if at one time they are moved swifter, and at another slower, and when one' is moved swifter the others are not, nor when one is moved slower, the rest are also slower in their motions; if this he the case, those that are moved swifter, are very properly said to comprehend those that are moved slower, and

' For OITOJ her*1, read avnj*'. 1 Instead of o< (Tfpn here, it i» requisite to rend o er»po». HOOK i».] TIM.EUS OF PLATO. 22!> vice versa. the latter an1 said to be comprehended by tlie former. And there is one period indeed, of all things; hut the parts of the periods differing in swiftness and slowness, cause some of these at one time and sonic at another, to comprehend and l>e comprehended by each other, according to different parts of their periods. Hence, through these things, and from what has IM.TII before said, we may collect, that according1 to Plato, the motion of the inerratic sphere is one and reliable,' but that the motions of the seven planets are in themx-lves equable, but with reference to each other anomalous ; except that three of them are equally swift in their course. For before he produced the seven planets, he said that their cir cles were equally swift. But that the motion of each of them is equable, Socrates in the Republic manifests, when he says, that a Syren presides over the eight circles, uttering one voice in one tone ; so that an equable motion is common to them. The seven stars however are moved about their own centres, and also through the depth of their spheres. Ami both the other four planets, and the three, comprehend, and are comprehended by each other, on account of the inequality of their j>eculiar motions. For if as spheres they were equably moved, they would never at any time Miller this, but they would always be similarly separated from each other. This therefore, Plato also says, that they proceed through the heavens, having mutations in their motions.

Hence, above this triad, which is thus harmonious, in consequence of Venus uniting, and leading to communion the Mercurial production, which is of a remitted nature, and the solar fabrication which possesses intensity of power, there is another triad, consisting of Saturn, Jupiter, and Mars. And Saturn and Mars indeed, are the extremes, and are contrary to each other, so far as the one is the cause of connexion, but the other of division ; and the one of cold, but the other of heal, lint Jupiter is arranged in the middle, and leads the demiurgic productions of Saturn and Mars into an excellent temperament. If however, you wish to survey the middle arrangement of the Sim, after another manner, conceive two pentads on each side of him, lx>neath the Moon, and the tetractys of the elements ; in order that you may understand the etherial nature to have something different from what is properly called air, or that you may also comprehend with it the nature of sublunary fire, which co-administers the natures of all the elements, moves all things, and excites their productions. For whatever is destitute of fire is dead, refrigeration being contrary to life. But above the Sun are the governors of the

1 In the original lirrc, th«-re is nothing more than vfi-ayayw/iri- on Kara [IXarwrnq fiia xai n^aXiy, but the sense requires that we Miould rend, ronforiuabl) lo ibc above translation, ?v»ayayw/if c «TI «ara llXarwra, if rip a*rXarov< H»«J<TU, //ia «a< 0/40X1;. PROCIAJS ON THE [BOOK nr. whole of generation, having all of them in common, what neither the Sun, nor the Moon have, viz. advancing and receding motions; through which the nature of sublunary substances is ail-variously changed, by additions and ablations, accessions and remissions of productive powers, of life, and of the whole of their essence. Hut the Sun is entirely extended from the middle. Ami of the Gods indeed prior to him, he perfects the production-; but excites, resuscitates, and variously changes the powers that are po>terior to him. I /nice the thtokgist calls him the guardian (>/ the universe, and leave* about him, demiurgic, undejiled, elevating, perfective, and tunny other cathartic and separating jxnccr*, according to which, revolving perpetually, he adorns the universe. " But with respect to the other stars, if any one should think fit to investigate the causes, through which the Demiurgus established all of them, the labour would be greater than that of the discourse itself, for the sake of which they were introduced. These things therefore, may perhaps hereafter be discussed by us at our leisure, in such a way as they deserve."

By the other stars it is eudent that Plato means Mars, Jupiter, and Saturn. But the word established, exhibits to us their juTpetual and incorruptible fabrica tion. If however, as we find in some copies, you read they established, ' this read ing will afibrd you an indication, that the universe was generated and adorned by the Demiurgus, and by other causes. For a little before, Plato said that the divinity distributed in an orderly manner the seven bodies, and the period of the circle of the different ; and in addition to this the peculiar souls of the stars, which he denominated circulations. But these an- said [according to this read ing] to have lx.cn established by all the causes, in conjunction with which the Demiurgus fabricated them severally, making the whole world a statue, and establishing in it the statues of the partial Gods. It is here however necessary to call to mind, what we are accustomed to say concerning the order of all mun dane natures; viz. that the inerratic sphere is the cause to all things of an invariable sameness of subsistence; but that of the triad under it, Saturn, Jupiter, and Mars, the first is the cause of connexion, the second of symmetry, and the third of separation. And again, the Moon indeed is a monad, the cause of all generation and corruption ; but the elements in generation, form a triad under

' lu the originul ifpuruiro. HOOK iv.] TIM /EL'S OF PLATO. 231 this monad. The media between this triad of planets and the Moon, are the planets that revolve with equal celerity. And the Sun indeed unfolds truth into light, as we have frequently said. But Venus unfolds beauty ; and Mercury, the symmetry of reasons, according to the analogy ' of the monads in the vestibules of the «onil. If you are willinir also, you may say, that of the beneficent planets the Moon is the cause to mortals of nature, l>eing herself tin; visible statue of fontal nature. JJut the Sun is the Pemiurgus of e\ery thing sensible, in consequence of being the cause of sight and visibility. Mercury is the cause of the motions of the phantasy : for of the phantastic essence itself, so far as sense and phantasy are one, the Sun is the producing cause. Hut Venus is the cause of epithymetic appetites ; and Mars of the irascible motions which are according to nature. Of all vital powers however, Jupiter is the common cause; but of all gnostic powers Saturn. 1'or all the irrational forms are divided into these. The causes therefore of these, are antecedently comprehended in celestial natures.

Some one however, may reasonably doubt from what has been said, where Plato constitutes the soul of the inerratie sphere, being afraid lest he should make the soul of the world to be the same with the soul of tlut sphere ; as Aristotle • lid afterwards. For we have the peculiar souls of the stars, through the l>efore mentioned circulations, and a little farther on, Plato speaks concerning them. For he says, that being bound with animated bonds, they became animals. May we not say therefore, that as he places in the whole soul of the universe, twofold circles, and twofold circulations, he gives subsistence together with them to two fold souls, that of the inerratic sphere, and that of the whole planetary sphere, as one circulation? And again, assuming in the circle of the <hj/crcni, seven circles, he had together with them seven souls, carried as in vehicles in the seven sphere*. For tl^e animation just now delivered was not of the spheres themselves. Hence in what he said of the inerratic sphere, he made mention of the animation of the stars, omitting the animation of the whole* spheres, as being comprehended in the circles of the whole soul. For on account of the form of discussion usual with the ancients, he omits the subtile elaboration of various animation. For universal animation is one thing ; that which is posterior to this, and is universal partial animation, is another; partial universal animation is another; and the last of all, is partial animation. According to all the forms of animation like wise, the whole world and the parts of it are animated. May it not be said also, that Tima-us having on the preceding day heard Socrates subtily discus-sing these animations, conceived that the peculiar elaboration of them would be superfluous.

' There i* an omission in the original bere of car' uraXoyiar. PROCIAJS ON THE [BOOK iv. Socrates therefore placed souls which he called Syrens, over the eight whirls [or spheres]. And again, he places one soul over the inerratic portion of the world; one, over the whole planetary region ; and one over the whole heaven ; unfolding the peculiar souls of all these, and animating the inerratic sphere in a twofold respect, both as one circle, having a division opposed to that of the seven circles, and as comprehending the multitude of the fixed stars, and t>eing itself a world universal and at the same time partial. And thus much in answer to this doubt. But the reason why Plato makes the discussion of the stars to IK- superfluous, is evident. For the thing proposed by him was to show what secondary time is, and how, and whence it is consummately effected. " When therefore, each of the natures necessary to a joint fabrication of time, had arrived at a loeal motion adapted to its condition, and they became animals through the connecting power of vital bonds, they then learned their prescribed order." What the animation is of the bodies of the seven costnocrators, and what the order, has been shown through what has been already said. But how each of them is an animal, and is suspended fiom a more divine soul, and what each contributes to the |>erfeetion of the universe, Plato delivers in these words, to those who are able to perceive his meaning.

For each of them is allotted an appropriate life and motion. For since the demiur gic sacred law distributes to each of the mortal natures that which is adapt ed to it, what will you say concerning the leaders and rulers of the universe? Must it not be this, that they receive from the father that which is adapted to them and is their good, and that being resplendent with beairty they not only co-operate with the father in the generation of time, but also lead and govern the whole world ? And how is it possible that thus speaking concerning them, we should not speak rightly? In addition to these things also, they not only receive from the demiurgic monad the beautiful and the good, but being self-motive, impart these to themselves, and begin from themselves the donation of good ; which Plato indicating, says " that each of them arrived at a local motion adapted to its condition,"' as defining to itself the measure of the life and order and motion which it is allotted in the universe. Since however, each of them, I mean each of the seven bodies, has a twofold life, the one inseparable, but the other separable ; and the one intellectual and established in itself in a leading and ruling manner, but the other distributed about body, which it connectedly contains, and moves ; and since according to the latter, each is an animal, but according to the former

BOOK iv.] TIM.KUS OF PLATO. -J33 a God; — this being the case, I'lato separating both these, and considering the di vine and intellectual soul, and which dors not depart from intelligible^, as one tiling, Itut the animal which is suspended from this, has its life from, and is the image of it, as another, he says " that being bound with rilnl bonds, they became annual*, and learned their prescribed order" Fora divine soul learns the demiur gic will, and understands the works of the father.1 It also co-operates with him in the production of mundane natures, by intellectually perceiving him, and being filled by him with divine powers. For it is not possible for either intellect or soul, to provide for whole's in an e>empt ' manner, in any oilier way than by the participation of deity, and through a divinely-inspired life. Their co-operating therefore, in the production of time, manifests that they are allotted a secondary power, in the fabrication of it; the father of them possessing a primordial power. For he indeed generates the wholeness of time; but they produce, together with him, the parts of which time consists. For the periods of those are the parts of the whole of time; just as they were generated the parts of the world. But the animal bound with \ital bonds, is the animated body, which has life from the soul allotted to it, according to the demiurgic allotments.

For if with us, the animal is different from the man, and the visible Socrates is one thing, but the true Socrates another, much more are the Sun and Jupiter [different from the visible orbs of them] which consist of body and soul. Hence Socrates in the Pha-drus blames those, who assert that a divine animal consists of body and soul. " .For ignorantly, and without sufficiently understanding, says he, we fei^n a CJod to be an immortal animal, having a soul, and having a body, and these connascent with each other through the whole of time." And if it be requisite to speak what appears to me to be the truth, the unity which is in each and which is the inef fable participation of the fountain of whole unical numbers, in primarily a (iod. But secondarily intellect, which contains every thing stably,1 uniformly, and inflexibly. And in the third place soul, being tilled from intellect, and unfolding the one compre hension of it. The first of these also, is truly a (iod ; the second is most di\ine ; and the third, is likewise divine, but illuminates the animal with the peculiarity of deity. According to this also, the animal is divine, IxMiig bound with vital bonds, which you may say are vivific, demiurgic, and indissoluble bonds, as TimaMis says farther on. For the divine bodies, are wholly bound in souls, and are comprehended by, and established in them. The buidin* likewise, indicates the stable and immutable comprehension of the bodies in the souls, and the undis-

1 For row irnrToi hrrc, it is necessary to read row irarpcf. ' Instead of e{ty>rtyjc»wi in this |>la<r, it it necessary to read «£ity>tyicit*i. 1 For P/J«> i/jwi litre, it is requisite to read fion/iwt. 'Jim. Plat. VOL. II. 2 (i 234 PHOCLUS ON THE [BOOK iv. joined communion of them with soul«; Divine bodies however, bein^ Huch, co operate with the DemiurguB in the production of time, call forth the one and invisible power of time, and uflbrd to it a progression into the world, which unfolds into light many temporal measures. Hence through this the whole of time de rives its completion, imitating the time which consists in numbtring, since it consists itself in being numbered, and in short becomes what it is from many numbers, in onU r that it may he similar to that which is truly total time, and is comprehensive of all apocatastatie numbers. The joint fabrication therefore, indicates production proceeding to the end, and a p« rlect energy. " That according to the oblique lation of the circle of the different) which moves in subjection to the circle of tin- same, these orbs should by their revolution, partly form a greater, and partly a less circle; and that the orb which formed a less circle should revolve swifter, but that which produced a greater, more slow."

You may say that the oblique lation of the circle of the different, signifies a lation according to the obliquity of the xodiac. For the motion of the planets is according to the poles of the xodiac, that we may speak mathematically. For Mich an explanation is not to IK; despised by those who discourse about the celes tial bodies. Or, according to a more, intimate perception of the thing, you may say, that this obliquity manifests the cause of generation, and the mutation which pre-exists in the celestial orbs. For generation indeed, participates of difference and variety from the revolution of the circle of the di 1J\- rent [i. e. from the circula tion of the planets]; but it participates of sameness, and a subsistence which is always the same, from the circle of the tiiiix [or the inerratic sphere], as Aristotle also says. For if the circle of the .i<inif alone existed, there woidd not be mutation and generation, but all things would Ix? uniform, and In-ing alwajs generated, would remain invariably the same. And if the circle of the different alone existed, all things would l>c without stability, and would be in continual motion. In order then-fore, that there may be both permanency and motion, and that this whole may IK-, as it is said, an immutable mutation, and an immoveable motion, the uni verse has both these circulations. And the \ariety indeed of generation, IM-COIUCS apparent through the circulation of the circle of the iltlj'cnnt ; but communion and immutability, through the circle of the saint. But of these again, the one is effected through the circle of sameness of the soul, and the other through the soul's circle of difference. And of these also, the one ia through intellectual sameness, but the other through demiurgic difference. And of these last, the one is through intclli-

gible bound, Imt the other through intelligible infinity. Alter this manner therefore, the obliquity must l>e understood. And here you may see what the difference is, as delivered by 1'lato, between the psychical lation of tin- circle of diflerence, and the corporeal. For he calls the former straight, but the latter oblique. For the former is undeliled and inflex ible, but the latter proximately governs tin; variety of generated natures, and has a visible* inequability, and a certain position and habitude \\itli iesj>ect to the uni verse. But the revolution of the circle of the different being such, it proceeds' through the circle of the sititic, and is governed by it. For it is moved by invisible causes, and by the inerratic sphere- itself. Or rather, it receives through it motive powers; and is governed by it, Iwcause it is convolred, according to the one, and inerratic motion of it. And this indeed, is said mathematically. But after another manner, you may say that the nature of the same and similar has dominion, in order that the world may be one; that all things may as much as possible be perpetual; and that the world may imitate animal itself, in which all things have an eternal subsistence. For if the circle of the different had dominion over the circle of the same, there would I>c less of the immutable than of the mutable, in the universe, and the world would not receive all the perpetuity which it is capable of receiving. But in this case, it would l>e less similar to animal itself. The lation therefore, of the circle of the different being governed by the lation of the circle of the same, proceeds* within it, circulates through its concavity, and revolves together with it.

" And with respect to the seven bodies, some of them being slower, but others swifter; those that revolve in a less circle, revolve more swiftly;1 but Saturn revolving in a greater circle, moves more slowly." Plato says this, looking to the apocatastases of the planets. Hence, he says, that they revolve swifter or slower, and not that they simply proceed swifter, but revolve slower. For when, as circle is to circle, so is time to time, then the 1 For ttin here, it is necessary to read »po€i<n. 1 Here likewise. for tun, read vpottot. 1 This portion of tlir text is omitted in all the printed editions of the Tim arm. The original a as follows: ntffni ra tirra <rw/jara, ra }itr flpabvrrpa oi-ru, ra &r 6arrv. ra fit* «Xarr*r *ep'i0»ra *v«Xor, farrpor (lege Oarrov) irrpi<i<riv o £« tporoi ftttg* wipiw foalvrtpnv. This portion of text, appears also to have been wanting io the Vledicean manuscript from which Ficious nude his translation of Plato, for be has not translated it. <23fj IMIOCLUS ON THE [BOOK it. Indies which arc moved are equally sw ift. For let one circle be double of another, and one time of another, then the greater circle which is moved in the double itne, will l>e moved [over the same space] in half the time of the less, but tin? less will be moved in half the time, ofcr the same space. Hence, they are equally swift.

For things are equally swift, which are mo\ed over the same space in the same lime. But when one circle is to another, in a greater ratio than one time to another, the motion of the greater circle is the swifter. For let this !*• so,' and let it be as circle is to circle, so is lime to a certain time, which will then-fore be less than the lime from the fit. si. For the same thing w ill have a •Teatcr ratio lo the less. The greater circle, then fore, in this less time, which is less than the time from the first, will pass over the same space as the less circle. For it has Ix-en demonstrated, that if circle is to circle, as time to time, the motion of the less is equally HWifl with that of tin- greater circle. Moreover, the motion of the less circle from the fust was performed in a less lime than the limit from the first. Hence the same interval, is passed o\er by the one circle in a greater, but by the other in a less time. The motion therefore of tho less circle, is slower than that of the greater. Again, if the ratio of one circle to another, is less than that of one time to another, the motion of the greater circle will IK,- slower than that of the less. For if you make as circle is to circle, so is time to another time, you will make it to be to a greater time.

For the same thing has to the greater a less ratio. So that the greater circle will in a greater time pass o\er the same space, than the less circle. It is therefore slower. Hence, these things thus subsisting, IMato does not now investigate what the con dition is of the planets with respect to swiftness and slowness; for this requires a more ample consideration; but he adds, that there is a dillerent apocataslasis of different planets, and of some slower, but of others more swift; the swiftness and slowness, being produced, either from the anomalous nature of the motions, or, which is more true, from the stars1 In-ing all of them moved with equal cele rity, but one circle having to another a greater ratio, than one time to another.

In short, thus much ought to be known concerning the motion of the stars, that they ha\e not a rolling motion alone on their spheres. For (his motion is foreign to spherical bodies. Nor do they alone remain lixed. For how would they be anv longer of a circulating nature? But they circulate about their centres, imi tating the universe, according to the opinion of IMato; without Ik-ing at all in want of the hypotheses employed by astronomers, as I ha\e In-fore observed. For if IMato thinks that the lixed stars are thus moved, through an imitation of the 1 i. e. Let wli.it lus been before demouitrated be admitted. 1 For uTtyuv here, read affrput* nooK IT.] TIM/EUS OF PLATO. universe, much more will ho grant that those stars which arc allotted the government of the universe, and a leading dignity, imitate the whole world. These therefore, are moved about their centres; hut the spheres in which they are contained, and which arc as it were moving rulers, convolve them either swifter, or slower. Except that IMato gives to them a more various motion, because they are media between things i hat juocced in a right line, and things that l>y themselves are alone moved in a circle, and moves each of them ahout its centre, and through its proj>er sphere, so as to hecome elevated, and near the earth, and to revolve about the northern and southern parts ; by which motions they are inferior to the fixed stars, though they are otherwise allotted a liberated dignity and power.

" But from the lation of the circle of the same, the orbs which compre hend, appear through the circulation of those that move more slowly, to be comprclinuk'd. For all the circles of them revolve with a spiral motion, because at one ami the same lime they are moved in two contrary directions; and in consequence of this, the sphere which has the slowest revolution, is nearest to that to which its course is retrograde, and which is the swiftest of all the spheres." Circulation, as we have frequently observed, lw:ing twofold, one from the east to the west, but the other from the west to the east, he .who understands both these circulations, will know what is the common, and what the peculiar motion of the stars, and which of them are moved swifter, and which more slow. For he will look to their |>eeuliar motions, and will know that those are swifter which are in consequent ia ; and thus, he will not admit that Saturn is swifter than the Moon, but he will see that the Moon is more eastern, and that Saturn is comprehended, but the Moon comprehends. But he who fancies, that there is on!) one simple motion ol all the stars, which is from ea<t to west, when he sees that Saturn and the Moon, are at one time together, but. that at another time Saturn is more west ern, as having moved to ;i greater extent, will say that the Moon is comprehended by Saturn, M/..

the swifter by the slower. The cause however of this error, arises from alone looking to the period of the circle of the same, which possesses much power and strength, and not considering the peculiar motions of the planets, nor perceiving that they do not make their transition in antcci'dcntid, \n\tincoHfrqucHlia. For asserting this -ilso, the Athenian guest or stranger blames the multitude and those who are ignorant of astronomy. " For it is disgraceful," says he, " if we survey a stadium, and do not know which of the racers runs swifter, and which

238 PROCLUS ON THE [BOOK i». slower ; and he must be considered as absurd, who fancies that the swifter is the slower course. But it is much more disgraceful for those who perceive truly Olympic races, not to know the swifter and slower period, through ignorance of astronomy." For the bodies that revolve with the greatest celerity, appear to l>e comprehended by those that re\olve more slowly, though they in reality will be wen to comprehend, by those who are able to look to their proper motion. But the latiou of the circle of the same, vanquishing the body which is nearest to it, causes it to appear most rapid in its motion. That however, is nearest to it, which is the least distant from it. For let, if it should .so happen, the Moon and Saturn l>e near the Cor I^eonis, or heart of the Li m ; then the Moon being moved with its jHMMiliar motion, will depart from this fixed star; but Saturn for many nights will l»e seen about the same place. The astronomer therefore, knows that the Moon departs from this star more rapidly, on account of the motion of the Cor l>-onis in consequentia. But he who is ignorant of astronomy, will fancy that the Moon and Saturn being moved with the universe towards the same parts, do not make their apocatastases after the same manner; but that the one, as swifter, arrives at the west l>efore the other ;

but that the other as slower, arrives at a more western part. This therefore, would be the conclusion according to the opinion of the multitude. This may however, happen to b.j true, I mean that Saturn is the swifter; if, as we ha\e before observed, the ratio of the circle of Saturn, to the circle of the Moon, is greater than the ratio of the apocatastasis of one time to that of the other. For the body which is nearer to the sphere of the fixed stars, will be swifter, for the before-mentioned reasons.

But what is the meaning of the assertion, that the planets " revoke with a spiral \ motion, because at otic and the name time they arc moved in hro contrary directions?" \ And how are wo to admit of contrariety in a circular motion ? For each of the planets Ix-ing moved with two local motions, is not the cause of the spiral motion ; but this arises from their l>eing moved in the oblique circle [i. e. in the /odiac] towards the equinoctial. Thus, if some one supposes that the Sun is moved with the universe towards the equinoctial, the cause of this will not be a spiral motion, though there is an anti-circulation. Nor must it l>e simply admitted that the motion which i.s contrary to a circular motion, is another motion [i. e. is a motion of a different kind]. For many beautiful arguments have Ix-en urged against this opinion. May not therefore the words, moved at the same time in tiro contrary directions mean, that they are not only moved at one and the same time to the east and west, but also that they become both according to breadth, and according to depth, nearer to, or more remote from the earth, and more northern, or more southern ? For these two motions, make a spiral, in conjunction with the lation

of the universe. The spiral likewise, is adapted to the planets, which are media between the fixed stars, and sublunary bodies; the former being moved according to a circle alone, and the latter, in right lines. Just again, as it is natural to the planets being media, to be moved both anomalously and equably, according to length, breadth, and depth; in order that they may have the paradigms of the natures that are ail-variously moved posterior to themselves, and may imitate through circulation the uniform subsistence of the natures prior to them. These things then-fore, are manifest to every one. It is however, not at all wonderful, that contrariety should exist in the heavens* prior to the contrarieties in the revolution of the circle of the different ; since in the genera of being there is said to be a contrariety of sameness and difference, motion and permanency, and in the principles themselves of these, bound and infinity. For these are contraries, because in the terminations of them, there is a certain contest and dissention, though they always possess the power of acting in con junction with each other. It is by no means wonderful therefore, that there should also be in the heaven*:, a contrariety of these motions. For those contraries are not now assumed, which are hostile to, and corrupt! ve of each other; for these are material and partible natures ; but simply those, which are effective of con traries, and those which are most distant from each other.

For this also is a cer tain mode of contrariety in nature ; since,. that the apparent motion of the hea venly bodies is one filing, and their true motion another, indicates the pre-sul>- sistence there of non-being, and its complication with being. The figure of the spiral likewise, is no vain, fortuitous tiring, but gives completion to the media between bodies that move in right lines and those that are moved in a circle. For the circle alone, as we have said, is in the inerratic sphere, but the right line in generation. And the spiral is in the planetary region, as having a co-mixture of the periphery and the right line. The motions also according to breadth and according to depth, are the proximate causes and paradigms of the motions in the sublunary region, viz. of the upward and downward, and the oblique motions. Perhaps likewise, the theurgist [Julian] in celebrating time as of a spiral form, and as both young and old, directed his attention to this, conceiving that the temporal jwriods, were especially to l»e known through the motion of the planet*. And thus much concerning these particulars. But Plato adds in the next place as follows:

*' And that these circles might possess a certain conspicuous measure of slowness and swiftness with reference to each other, and that the 240 PROCLUS ON THE [BOOK iv. motion of the eight circulations might be manifest, the divinity enkindled a light, which we now denominate the Sun in the second revolution from the earth, in order that the heaven [i. e. the world] might in the most eminent degree become universally apparent, and that such animals might participate of number as are adapted toils participation, receiving numerical information from the circulation of the same and the similar." Plato here delivers the one ruling cause of the generation of visible time. For us the Pemiurgus constituted invisible time, so the .Sun produces the time which is visible, und which measures the motion of bodies. For through light, it leads into visibility every temporal interval, bounds all period-, and exhibits the mea sures of the restitutions of things to their pristine state. Deservedly therefore is the Sun a conspicuous measure, as especially unfolding the progression ' of time according to number, into the universe. For it has a more accurate |>eriod than that of the live planets, its motions being less anomalous than theirs ; and also than that of the Moon, by always terminating at the same point its progressions to the north and the south. Hut if it has a more accurate period, it is deservedly a measure of measures, and from itself bounds ' the periodic measures of the other planets, and the swiftness of their motions with reference to each other. It also in a greater degree imitates the perpetual permanency of eternity, by always revolving after the same manner. In this way therefore, it differs from the planets.

After another manner likewise, the Sun is- a more manifest measure than the measure of the inerratic sphere. For though this sphere has a certain appropriate measure, a proper interval, and one immutable number of its peculiar motion, yet the solar light causes this measure and all the evolution of apparent time to be manifest and known. Hence Plato says, " In order that there rnig/il be a certain conspicuous measure." For though there is a certain measure in the other planets, yet it is not clear and manifest. But the sun unfolds into light both other intelligibles and time. You must not howe\er on this account say that the solar light was generated for the. sake of measurement. For how is it possible that wholes should subsist for the sake of parts; governing natures for the sake of the go verned; and perpetual for the sake of corruptible natures? But we should rather say that light possessing an evolving power unfolds total time, and calls forth its 1 For wtpwfov here, it is nece ssury lo read wpoabcv. ' Fur yvupiStiy here, it is ntcosan lo read <yn;«. BOOK iv.] TIM/HUS OF PLA'1'0. 24 | supermundane monad, and one measure into the measurement of the periods of bodies. And this makes time to IK-, as it were, sensible. Hence it is the litrht of

the Sun which causes every tiling that is moved to have a clear and manifest measure. And this indeed is its whole good. After wholes, however, it likewise benefits parts in a secondary decree. For it imparts the generation of number and measure to the natures which are adapted to participate of these. For ir rational beings indeed are destitute of these ; but the genera of daemons, who follow the periods of the Gods and men, become partakers of them. The supply of good therefore through the solar light, l>eginning supernally from wholes, descends as far as to parts. And if beginning from visible natures, you are willing to speak of such as are invisible, the light of the .Sun gives splendor to the whole world, causes a corporeal-formed nature to be divine, and wholly filled through the whole of itself with life. But it leads souls through undefined light, imparts to them a pure and elevating power, and governs the world by its rays. Ami it likewise fills souls with empyrean fruits. For the order of the Sun is supernally derived from supermundane natures. Hence I Mato does not here fabricate the solar light, but says that the Demiurgus enkindled it, as giving sub sistence from his own essence to this sphere, and emitting from the solar fountain a life extended into interval, and continually renewed. And this also is asserted by theologisftt concerning (he supermundane /irnwmcntx.

On this account, it ap|x-ars to me that J'lalo delivers a twofold generation of the Sim ; one indeed, in conjunction with the seven governors of the world, when he fashions the bodies of them, and inserts them in their circulations ; but the other according to the enkindling of light, through which he imparts to the Sun supermundane power. For it is one thing to generate the bulk of the Sun itself by itself, and another in conjunction with a ruling characteristic, through which the Sun is called the king of every visible nature, and is established analo gous to the one fountain of good. For as this fountain, In-ing Iwlter than the intelligible essence, illuminates both intellect and the intelligible, thus also the sun being better than a visible nature, illuminates both that which is visi ble and sight. But if the Sun is beyond a visible essence, it will have a super mundane nature. For the world is visible and tangible, and has a body. Hence, we must survey the Sun in a twofold respect ; viz. as one of the seven planets, ami as the leader of wholes ; and a.s mundane and supermundane, according to the latter of which he splendidly emits a divine light. For in the same manner as the good luminously emits truth which deifies the intelligible and intellectual orders ; as Phanes in Orpheus sends forth intelligible light which fills with intel ligence all the intellectual Hods ; and as Jupiter enk indies an intellectual and deTim. Plat. VOL. IJ. 2 II

miurgic light in all the supermundane Gods ; thus also the Sun illuminates every thins visible through this undetiled light. The illuminating cause too is always in an order sui>erior to the illuminated natures. For neither is I he good intelligible, nor Phanes intellectual, nor Jupiter supermundane. In consequence of this rea soning therefore, the Sun being supermundane emits the fountains of light. And according to the most mystic doctrines, the wholeness of the Sun is in the super mundane orders ; for in them there is a solar world, and a total light, as the Chaldean oracles' assert, and which 1 am persuaded is true. And thus much concerning these things. It "is requisite ho\\e\er to return to the words of the text, and to explain them as follows : The words then, " I'M order that there might be a measure," do not sig nify a devised measure, hut that which itself measures and defines corporeal motions, and generates vUihle time. The woids also, " that the mutton of the eight circulations might l>e manifest" refer to this measure, which passes through, and measures the measures pertaining to the paths of the eight circulations. For we say that the common apocatastasis of the eight revolutions consists of so many years. But we obtain a knowledge of the solar year through light. For through this we know what portion of the /odiac the Sun occupies, what portion he leaves, and to what part of it he proceeds.

Hence al>o, we know by the transition of light, the quantity of the time, in which the sun passes through his proper circle, and performs his revolution, and in how many years all the periods of the eight circles are completed. By this likewise, we are able to measure the solar period, and the common period of the other circulations, which is the same thing as to measure their joint apocatasta.sis. But the words, " the divinity enkindled a light," exhibit to us the non-temporal hypostasis of light, proceeding from an invisible cause, and from the demiurgic essence. Again, the words, " in order (hat the heaven, or icorld might in the most eminent degree become universally apparent" have a cause of the following kind. It is necessary that the whole world should as much as possible be filled with the solar light. But the mass of the earth is natu rally dark. Hence, it is requUite that the Sun should l>e nearer to the earth, in order that it may relieve its darkness. For that which is nearer illuminates more abundantly. And when that which illuminates is greater than the thing illumi nated, it is able more largely to impart its light. But the words, " in the most

1 According to the Ohaldaic dogmas as explained by Psellus, there arc seven corporeal worlds, one empyrean and the first; after this three ethereal; and then three material worlds, viz. the inerratic sphere, the :>e\en planetary spheres, and the sublunary region. They also assert that there are two >olar worlds ; out which i> subservient to the ethereal profundity ; the other zoiiaic, being one of the ••e»eu >pherei. eminent degree" signify that the Sun illuminates all the world ax much as possible. For he is not able at once to illuminate the whole earth ; hut partially, by his cir cular motion. In the least time however, he at onee illuminates the whole earth, accord inc; to the equinoctial circle. For when he rises and sets, giving light to more than half the earth, he in this one circulation illuminates the whole earth. But if by the word heaven, we understand that which is moved in a circle, neither does the Sun at once illuminate the whole of this. For there are also shadows then1, on account of the obumbrations of the stars and the Moon. Nothing how ever, except the Sun, is free from shadow in the world, as neither is any thing mundane without matter. But supermundane natures alone, are without shadow, and immaterial. Hence the Sun is truly shadowless, and unreceptive of genera tion, all other bodies receiving at different times, different illuminative additions.

Why therefore, it may l>e said, did not the divinity enkindle a li^ht in the first of the circulations from the earth ? We reply, because the fulgid splendor of the Sun is of itself incommensurable to "generation. But the Moon being a medium between the two, and first receiving the light of the Sun, makes it to be commen surate to the realms of generation. For the Moon, as Aristotle says, is as it were a less Sun. It is necessary however, that being proximately above generation, it should not be the most splendid and the most luminous of bodies. For it is not lawful that a thing of this kind should approximate to thai which is obscure and dark, but that which is secondarily fulgid ; and which has always indeed, it* own proper liirht, hut in the participation of a superior light, exhibits mutation, and this in an orderly manner. For that which has arrangement and order, is more excellent than that which is without order; that through this mu tation, it may be the paradigm of the very mutable nature, which matter introdu ces to generated things; just as the opposition of the earth introduces the priva tion of light. These things however, admit of a more ample discussion.

But that the stars, and all heaven, receive light from the Sun, may IM; easily perceived. For that which is common in many things, exists from one carme, and exists from it in one way as exempt, but in another as co-arranged ; but this latter mode of the subsistence of the cause, is that in which it primarily partici pates of that one form. But that primarily participates, in which this form subsists primarily, or* especially. If therefore, light especially subsists in the Sun, this will \>e the first light ; and from this, the light which is in other tilings will be derived. And thus much for this particular. We have however shown the 1 For cirri hrrc, it is obviously accessary to -read )}. What is in thii place demonstrated by Proclus, »iz. tbat all mundane light is derived from the Sun, completely subverts the rambling opinion of tbt modern*, that the fi&ed »Un axe so nuoy sum. 244 PROCLUS ON THE [BOOK iv. meaning of the words, " thai the heaven might in the most eminent degree become universally apparent" For if by heaven you understand that which revolves in a circle, the Sun does not always illuminate the whole of the Moon, but only during the time from the conjunction to the full. But if you understand by it the whole world, then, as we have said, the Sun only accurately illuminates the whole earth, in one day, when he is in the equinoctial circle, and in rising and setting, is diametrically opposite to the earth.

It remains therefore, to sec what the number is which is produced by the lation of the same and the similar, through the inspective guardianship of day and night. This nuinlx-r then, is neither intellectual nor dianoetic, but doxastic, affording a document of tin; numbers which pre-exist in forms. For there are many differences in many things of generated numbers. And as we know the number of in\isihh: time, by the dianoetic number, so by that which is doxastic, we apprehend the numlx-r of visible time.

" Night therefore, and Day were thus generated, and on account of these the period of one most wise circulation was effected. And Month was produced, when the Moon having completed her circle, became in conjunction with the Sun. But Year when the Sun in revolving had com pleted liis circle. A lew only of' mankind however, understand the periods of the other stars, give names to them, and measure them with relation to each other, regarding the numbers adapted to this purpose; f so that, as I may say, they do not know that time is the wanderings of ' these bodies, which employ lations infinite in multitude, and admirably i diversified." Through the generation of light nights and days had their progression, and the smallest measure of time is divided by these intervals. For the period, says he, of one most M!SC circulation, is effected by night and day; the intellection of the inerratic sphere, or the circle of the same, being the one most wise circulation ; but the period of this circle, being the circulation of that sphere. For circulation is an energy and a period. The intellection how ever, is of a more principal nature; but the period is the effect of intellection, imitating circulation. The space therefore of day and night is this. lly this however, years and months are measured. For we measure greater by less intervals ; just as by years, the whole apocatastatic time of the universe is mea sured. It is likewise requisite to observe, how the peculiarity of these is a medium between monadic forms, and the forms which subsist in the multitude of

HOOK iv.] TIM/EUS OF PLATO. 240 individuals. For some forms arc indeed in one tiling, yet not always in the same thing according to number, but in many things. Year however, and Month, are always in one thing according to number, on account of the mutual vicissitude of individuals [i. e. of the sun and moon] in a circle. For one month succeeds another; and one year another; but each is always one. These things therefore do not require much discussion. Perhaps however some one may doubt how Plato says, that Night and Day formed the jieriod of one most wise circulation. For this is the very thing for which .Aristotle accuses Plato, \i/.. to call circulation time; though now Plato adds lime to the universe when in motion, as being something different from motion, lint if the motion of the universe is diflerent from the time of the universe, the motion also of each of the bodies that an: moved in a circle, is diflerent from the periodic time of the motion. This therefore may be the occasion of doubt in the words before us. How likewise is the period of the inerratic sphere the swiftest, but the bodies which are nearer to it are slower according to their apocatastasis than those that are farther from it ? May it not therefore, be proper to say, in answer to the former doubt, that period signifies two things, at one time motion itself, but at another, the measure and condition of motion;

just as a medimnui and a cnti/te, and each of such like measures, are denominated in a twofold re spect. Hence the period of the inerratic sphere must not now lx- said to be the motion of it, but the temporal interval of the motion. May it not also bo said, that when Plato calls time the wanderings of the heavenly bodies, he means nothing else than that the periods of these are time? For these an1 things num bered. Hut time, as they also s;iy, is that which is numbered of motion. It is just therefore as if it should IK? said, those oxen are a number of such a magnitude. For thus also periods are time, as being a number of a certain magnitude.

Hut in answer to the second doubt it may l»e said, that Plato assumes the apparent apocatastasis of the inerratic sphere, and which makes the. space of a day and ninht ; since there is another true apocatastasis. For the point which now rises, does not rise according to the same hour with that which follows it, nor do the other points subsist similarly, all which however contribute to the apocatastasis of the inerratic sphere. For neither do all the points in that sphere, and all the fixed stars, make their apocatastases according to the same jx-riod. It is necessary however, that they should, if we assume an accurate apocatastasis, which takes place in a great length of time. For it is evident, that all the stars which are in the inerratic sphere, and are moved by it, and which have habitudes to each other, and to it, subsist differently at diflerent times, and together witb these tilings, have at a diflerent time, a diflerent lation towards the centres ; and also, that their apocatastasis to the same things in every respect, is effected in a very great length of time. Moreover, some one may also doubt, how Plato calls the measure of the apocatastasis of the lation of the inerratic sphere, Night and Day. For this measure is every where supernally derived, from the one intelligible cause of the universe, and from the first paradigm. But Night and Day are in the sublunary region.

In ans\\er to this doubt, it may l>e said, that the temporal interval which is primarily in the circulation of the inerratic sphere, and the solar light, are effective of Day and Night. From things last therefore, and which are known to us, the whole measure is defined. For this space of night and day is one thing, and that which in in invisible time, another. The former also is the image, and ultimate termination of the latter. For their are many orders of Night and Day, intelligible, intellectual, supermundane, celestial, and sublunary, as likewise the Orphic theology teaches. And some of these indeed, are prior to the fabrication of things ; but others are comprehended in it ; and others proceed from it. Some likewise are invisible, but others are visible: since with resjn-ct to Month and Year also, those that are invisible are of one kind, and which are mensurative, con nective, and perfective of the intellectual and corporeal periods of the Sun and Moon; but those that are visible are of another kind, which are the termination and measure of the solar revolution. The like also takes place in other Gods. For there is one invisible Saturnian number, and another visible; and in a similar manner, an invisible and visible Martial, Jovian, and Mercurial number. For the Month itself, and also the Year, which exist according to each period, being each of them one, and always the same, are Cods immoveably defining the measure of motion. For whence have the periods a subsistence always invariably the same, except from a certain iruinovcahle cause ? \\ hence also, is the difference of apocatastases derived, except from different immoveable causes? And whence proceeds the unceasing, and the again and again to infinity, except from the infinite powers which Month and Year contain?

Il must likewise be admitted, that all this temporal series subsist under one fijbt time, which defined the period of a divinely generated [or perpetually circu lating] nature, and which is itself true number, as we have before observed. From these invisible periods however, we must conceive the visible to be derived ; and which proceed according to the being numbered, from the invisible, which are able both to number and generate them ; all which, astronomy beautifully teaches, doxastically apprehending the number of the periodical apocatastases of each. It also makes comparisons of the ratio of the periods to each other ; such for instance as that the Saturniaii period is double and one half besides of the Jovian period ; and in a similar manner in the other planets. For if there are different apocatastases of them, they have a different ratio to each other. Sacred rumour also venerates those invisible periods, and which are the causes of the visible; delivering the divine names of IN i ight and Day, and also the causes that constitute, and the invo cations, and self-manifestations of Month and Year. I [once, they are not to be surveyed superficially, but in divine essences which the laws of sacred institutions, and the oracles of Apollo order us to worship and honour, by statues and sacri fices, as histories inform us. When these also are reverenced, mankind are sup plied with the benefits arising from the periods of the Seasons, and of the other divinities in a similar manner ;

hut a preternatural disposition of everv thing about the earth, is the consequence of the worship of these being neglected.1 Plato likewise in the Laws proclaims that all these are Gods, viz. the Seasons, \ ears and Months, in the same manner as the Stars and the Sun ; ami we do not introduce any thing new, by thinking it proper to direct our attention to the invi sible powers of these prior to those that are visible. And thus much concerning these particulars.

lx-t us however return to the text. Plalo then, mentions Night before Day, as conveying an image of invisible and intellectual measures. For common rumour arranges the former prior to the latter. Hence we are accustomed to say the nycthemcrnn [or the space of night and day]; because in the intelligible causes of these, Night subsists prior to Day.1 Hut with respect to the words MM.V, and on account of these, the word thus manifests the producing cause of Night and Day, ami indicates that it is li^ht in conjunction with the inerratic sphere. And the words, tin account tft/icsc, manifest the. final cause ; in order that the nyct/icmeran may be the conspicuous measur*- of all the circulations, .lint he denominates the one wnsf wise circulation, the revolution of the circle of the same, as l»eing uni form and intellectual, and most allied to the permanency and sameness of intel- " But we will certainly do whatsoever tiling eoeth f'irlli out of our o\»u in<«itli, to burn iucrn-r to tlic queen of lieaveil, and In your out drink-ollernc.;* unto her, a% \se h.ive dour, \»r, and our fathers, our kind's, and our prince*, iu the cilir* of Jud.ih, and in the strrrM of Je ru«.alrm : for then had te€ plrnty of rifttmlt , and irtrr well, and taic nn nil. Hut »incc we left off to burn intense to the (juecn of heaven, and to pour out (Iriiik-oflVring* unto her, u-f harr wftntfd all thingi, and have been consumed by the sword and by famine." Jeremiah, Cli»p. »Uv. 17, IS.

* Iu the original the part which should immediately follow the words vpa rrjt rjfitpni ai »vtrc< v*tfTT\<rnv, p. 2fi(i, is by a strange confusion, connected with the latter part of tlie eommrntary on the fol lowing text, and begins at the words TO tr nvrwi iai <Sa ravra I. M. p. "270. The order of the text likewise, in p. 266, I* perverted, (he commentary on which beginning at the words mi ij rpiri) 1. IX»T. is imperfect. lect, and as possessing uniformity from the one principle of things ; tlie wisdom of it being derived from intellect, but its circulation from the psychical j>eculiarity. He likewise asserts time to be the wanderings of the stars, not as making the mo tion of these to be time, but as conceiving the temporal intervals to be the mea sures of motions. For the number of the visible life of each of them, is secondary lime. But he calls both the peculiar, and the common time of the motions of each, infinite in multitude. For he co-assumes the all-various circulations and configu rations of them. And he says that they are admirably diverufitd, on account of their dances, their oppositions and conjunctions, their harmonious motion, and the order of their apocatastases. For such are the wanderings of the celestial bodies, the whole of them being inerratically erratic, existing always in the end, and hastening to one end.

" At the same time however, it is no less possible to conceive, that the perfect number of time will then accomplish a perfect year, when the celerities of all the eight periods being terminated with reference to each other, shall have a summit, as they are measured by the circle of that which subsists according to the same and the similar." After the demiurgic generation of the spheres, the period of the seven bodies, the animation of them, and the order which the father inserted in them, and also after the various motions of them, the temporal measures of their several periods, and the differences of their apocatastases; the discussion proceeds to the monad of the temporal multitude, anil to the one number according to which all motion is measured, under which all other measures are comprehended, and according to which all the life of the world, the all-various evolution of bodies, and the whole of the psychical life, are defined, conformably to an all-perfect period. This period however, ought not to be surveyed doxasticallv, by adding myriads to myriads ol years. For thus some are accustomed to speak of it, assuming the accurate apocatastasis of the Moon, and in a similar manner of the Sun, and then adding the one to the other, and afterwards adding to these, the apocatastases of Mer cury, Venus, Mars, Jupiter, and Saturn ; and in the last place, the apocatastasis of the inerratic sphere, to the one common apocatastasis of the planets. After this manner therefore they s|H-ak, if the apocatastatic times compared with each other are primary. Hut if they are not primary, then assuming a common mea sure, they see according to what numbers this measures each of the given apoca tastatic times, and by the number according to which it measures the less of theso times they multiply the greater, but by the number according to which it measures

i«, OK iv.] TJMJEL'S OF PLATO. 2^.') the greater, they multiply the less ; and thus they have from both multiplication* the common time of the apocatastasis of both, and which also is measured by both. It is not proper however, to survey merely and alone after this manner, the whole mundane time, but to survey scientifically by intellect, and the discur sive energies of reason, one number, one evolved power, and one perfective progivs-iori, extending to all the life of the world; and this proceeding to the end, returning to the l>eginning, and converging to itself; and on this account making the measured motion to be circular. For as the monad bounds the infinity of number, and antecedently comprehends the indefiniteness of the duad, thus also time measures the whole motion, and converts the end of it to the beginning. Hence also it is called a number, and perfect. For a mouth is a number, and likewise a year, but not a perfect number: for they are pails of other numbers. But the time of the period of the universe is perfect, because il is not a part of any period, but is a whole, in order that it may imitate eternity. For eternity is primarily a wholeness. It introduces however, to beings at once all its wholeness; but time with extension. For the temporal wholeness is an evolution of the wholeness which abides conglomerated in eternity. '1 lie whole mundane time therefore, measures the one life of the universe, according to which all the celerities are terminated of the celestial and sublunary circles.

For in these also, there are periods, which have for the summit of their apocatastasis the lalion of the circle of the smnc. For they are referred to this as to their principle, becau.se it is the most simple of all. For the apocatastases are surveyed with reference to the points of il. Thus lor instance, all of them make their apoeatastasis about the equinoctial point,' or about the summer tropic; or though the joint apocatastasis should not be considered to be according to the same point, but with reference to the same, when for instance, rising, or culminating, yet all of them will have with reference In it, a figure of such a kind. For now the pnsr.it order is entirely a certain npocalnstasis of all the heavenly bodies, yet the configuration is not seen about the same, but with reference to the same point. Once however, it was about the same, and according to one certain point; at which if il should again take place, the whole of time, will have an end. One certain apocatastasis likewise, seems to have been mentioned. Hence it is said, that Cancer is the horoscope of the world, and this year is called Cynic, or pertaining to the dog, because among the constellations, the splendid star of the Dog rises together with Cancer. If therefore the planets

1 For tvnprpiw licrf, it it obviously neceswry lo read KiFj/^iof. It mini also be obwrmi, that ibcr* ;ire two equinoctial point*, or signs, and thesr are Anci and Libra. Tim. Plat. VOL. II. 2 I ^50 1'ROCLUS ON THE [BOOK iv. fchould again meet in the same point of Cancer, this concurrence will be one period of the universe. If however, the apocatastasis takes place in Cancer about the equinoctial point, that also which is from the summer tropic, will liedirected towards the summer tropic, and the number of the one will l>e equal to the number of the other, and the time of the one, to the time of the other. For each of them is one period, and is defined by quantity, on account of the order of the bodies that are moved. And thus much concerning the one time of the universe, which measures all corporeal motions ; in the same manner as the world measures psychical, and eternity intellectual lives. It is likewise evident from what has been said, what this one time is, whence it derives its subsistence, and what lienefit it affords to the universe. In addition however, to what has been said, il must be observed, that this perfect number differs from that mentioned in tin: Republic, which comprehends the jx-riod of every divinely generated nature ; since it is of a more partial nature, and is apocatastatic of the eight periods alone. 1'or the other perfect number comprehends the peculiar motions of the fixed stars, and in short, of all the divine genera that are moved in the hea vens, whether visibly or imisihly, ami also of the celestial genera posterior to the Cods, and of the longer or shorter periods of sublunary natures, together with the periods of fertility and sterility. Hence likewise, it is the lord of the period of the human race.

" Conformably therefore to, and for the sake of these tilings, such of the stars as proceeding through the heavens have revolutions, were ge nerated, in order that this universe might be most similar to perfect and intelligible animal, tlmmgh the imitation of an eternal nature. And other lonns indeed, were fabricated, as far as to the generation of time, according to the similitude of that to which they were assimilated." That the world became more perfect through the generation of time, imitating all-perfect animal according to the eternal, and that generation derived its sub sistence through the lation of the seven cosmocrators ; for from this lation, the variety according to generation, was unfolded into light ; is evident from what has been before said. That which remains therefore of Plato's s|>eeulations con cerning time, deserves to be assumed, vi/. that time proceeds analogous to soul, lieing at once eternal and generated. Hence as soul belongs to eternal beings, and is the best of generated natures ; so likewise time is both eternal and generated ; NO far as it is co-mingled with souls and bodies, and so far as it proceeds and BOOK iv. 1 T1M/EUS OF PLATO. .26,

extends through all secondary beings. For it is number j)roceeding and a circle: hut itself by itself, is l»oth a tnonnd and a centre. For the Deinitirgus produced a medium of this kind, between things immoveable, and things that are moved, according to a similitude to himself. For lie also is a medium between the abiding and proceeding Gods,' according to an assimilation to the paradigm ; because this also is a medium between the intelligible and intellectual Gods,* between eternity and number,' and the eternal and pcrpclual Gods.' For it participates of eternity, but it primarily participates, and is the monad of intelligible animals. Hence also, the world being gent-rated perpetual through the whole of time, was perfectly as similated to its paradigm. For as its paradigm received the whole gift of eternity; since every thing which primarily participates of a certain thing receives the whole of its gift; thus also the world lives through the whole of time, and lives according to the whole perfect number of it. Hence likewise, it is perpetual. For every thing which is able to receive the whole evolution of time, is indestructible. Hut the whole of time is the perfect number of the apocatastasis of the universe, as we have frequently observed.

Farther still, this also is to be assumed from what has l>een before said, that Plato was very far from conceiv ing time to be a thing of such a kind as the Stoics, and also many of the Peripatetics apprehended it to be. For the former supposed it to be a mere conception of the mind, evanescent, and most proximate to non entity. For time with them, was one of the clearly significant ' things which they despised, as inefficacious, as having no real being, and existing in mere conceptions alone. But tin; latter assert that it is an accident of motion. We may ask how ever, of what motion? Is it an accident of continued motion? Hut time is every where. And motion is in things which are moved. Is it then an accident of all motion? There are therefore many times. And what is the monad of them, anil how is time that which is numl>ered of motion ? For it will truly subsist in habitude, and time will be something relative, and that which numbers not existing, neither will time exist. Plato therefore perceiving that all these assertions are unworthy ' vi/. The Dcmiurgun M a medium between llic intelligible fiod», who are characterized by ptnnanrnty, and the supermundane Gods, who arr char.icteri/ed by proceeding ; j"st a» the mundane God« are characterized by regression. -Sfe my translation of I'roclu* on I lie Theology of 1'lato.

* i. c. Drtwreii Ihc intelligible triad* of being itself ami life itself, and the intellectual order. J vix. Iletwcen tlic middle triad of the intelligible order ; for ii» this eternity tir»t »ub»i»ls, and the luniinit of the intelligible and at the tame time intellectual order. 4 i. e. Between the God» prior to animal itself, and all (be Gods that subsist between it and the Uemiurpiis. ' For rvirw/jarvr in lbi» place, I read » »Tj/,ar»> . 26-J PROCUJS ON THE [BOOK .v. the theory concerning time, gives to time a subsistence sn|>ernallv from the intel ligible and intellectual (iods, it l>eing a supermundane intellect, connectedly con taining all psychical life, measuring the psychical and corporeal periods, and |>erfeoting the motion of them which proceeds into extension. Fro in this monad likewise, he constitutes dillerent times, -according to the triad ' and heptad,1 and produces all these about the one time, which measures the one life of the universe. Jlealso gives to time so great a power, as to make the world through it more similar to its paradigm. And for die sake ' of the generation of these times, he produces the Sun, and the other cvsmucrutvri, as calling forth invisible time, un folding it into light, distributing it into parts, and dividing it, and perpetually convolving it with invariable >ameness.

Since however, he says that the planets proceeding through the heavens have revolutions, let us see whether he does not conceive the motion of these to be various: >ince they mo\e about their own centres, and revolve through the heavens, according to length, breadth, and d« pth, \i/. through their own spheres, which are parts of the heavens, and give completion to the universe. For ho does not say that they are moved /'// the heavens, as if they occupied the same place, but through the heavens, as being mo\ed through arches, and wholly transferred according to place; and in addition to this 'hat they always revolve about their own centres, in order that they may ha\e a certain mixed motion; just as they are media between the lived htars, which always occupy tin- same place, and sublu nary natures, which are not moved about a certain middle. It is now therefore evident, that according to Plato, all the spher.'s are concentric, and have the same centre with the universe, J5ut the apparent inequability of the motions of the seven planets, arises from their revolutions, as they all-\ariously change their motion, through increa^inir and diminishing, advancing, being elevated, and ap proximating to the earth; and this without the contrivance of epicycles. For Plato makes no mention of these, and nature every where requires a medium. The medium however, between all equable and orderly natures, and those that are anomalous and disorderly, is that which is anomalous and orderly ; Mich as is the form of the motion of the planets, which alternately exhibits an inequability according to a certain order perpetually the same, of swiftness and slowness, and of a revolution to the same things, or to contraries. But if some have employed certain epicycles, or equable eccentrics, hypothetically introducing motions, ja

• i. c. Atti rtliiii; to (lie past, the present, uiul the future. 1 i. c. At I'unliug to tliPMVui I'l.iiitii. 1 Instead cfou, <u< in tliis pliice, it is necessary to read «rftu. ROOK iv.] TIMJEUS OF PLATO. 2-53 order that they might l>e able to discover by the composition of those, the number* oftlie motions of the epicycles, eccentrics, and of the stars which are moved in them, the conception is l>eautiful, and adapted to rational souls, but is foreign from the scojx} of I ho nature of wholes, to which alone Plato directed his at tention. " But as the universe did not yet comprehend all animals generated within itself, in this respect it still subsisted dissimilarly. Its artificer therefore supplied this defect, by impressing it with forms, according to the nature of its paradigm." That always assimilating the world to animal itself, Plato makes mention of it Ihrice, causing the universe to be only l>egoUen, rendering it perfectly perpetual, and fabricating it all-perfect, is evident, and is so very properly. For animal itself is chara<:leri/ed by these three things, the only-begotten, the eternal, and the all-perfect. For being allotted the third order in intelligible*, it has the onlv-l>egotten Jrom the first for the summit of this order] according to which the one being subsists; but the eternal from the second, according to which eternity subsists; and it has the all-perfect from itself, it is necessary however to survey not neg ligently what this all-perlectness is.

Wholeness therefore, as we have frequently observed bein^ triple, and originating supernally from intelligible*, it is necessary that this world being the image of the most beautiful of intelligibles, should subsist according to each of these wholenesses ; according to the first indeed, which is prior to parts, according to the second also, which is from parts ; and through this according to the remaining wholeness [which is in a part]. The Dcmiurgus therefore, had prior to this adorned the world, according to the first form of wholeness ; for he made it to he an animal possessing soul and intellect, adorning that which was moved in a confused and disorderly manner, and causing it to receive order, in consequence of the accession of soid, intellect, and divine union. Hut the discussion proceeding, he likewise gave to it the second wholeness which consists of part*, constituting the twofold circulations, binding the elements through analogy,1 and arranging the circles of the soul, according to the monad, triad, tetrad, ami heptad. For of all these the universe consists as of parts; l>ecause these give completion to the universe as the universe [or the all]. And in the words before us, he gives to it the third form of wholeness. For it is necessary that each part of it should become a whole, and that it should have all

Instead of f i a.Xoyiai in this |>Ucc, it is obvioujl) necessary to read £« 25i PROCLUb ON THE [BOOK iv. things appropriately in itself; viz. the heavens celestially, the air aerially, and the earth terrestrially. For this is the whole in a part, and through this, it is in a greater degree assimilated to its paradigm, which is comprehensive of all animals. For that is both a monad and number. And it is necessary that the world should contain all animals in itself, in order that it may Income perfectly similar to the allness of its paradigm ; by not only receiving the whole plenitudes of the world, and subsisting' a whole of wholes, but also comprehending in itself, the partial animals, through which every part of the world derives its completion, and all the divine, demoniacal, and mortal orders. For thus the most perfect similitude of the world to animal itself will be effected. And this is the tenth gift imparted by the Demiurirus to the world, and is the greatest of all. We do not however say, that the Demiurgns brought the world to a similitude of the intelligible, from dissimili tude ; for thus the imj>erfect would precede the perfect, in the demiurgic genera tion of things ; but tin* order of the discussion delivers the precedency informs, and a dominion causally antecedent to the second and third goods \\liu h are im parted,' in order that the world may as much as possible be impressed as by a seal with all the evolved forms of intelligible*.

Since therefore, the paradigm Mas monadic, and comprehensive of all intelligible animals, it is necessary that the world should not be alone only-begotten, and a whole of wholes, but likewise that it should be comprehensive of all sensible animals. Here therefore, the dis cussion of vivification proceeds, filling all the parts of the universe with appro priate genera of animals; adorning all the genera with proper numbers; and ge nerating all numbers according to a similitude, to the paradigm.

" Whatever ideas therefore, intellect perceived in that which is animal itself, such and so many it dianoetically conceived it to be necessary for this universe to contain." tj)e ^j^ wholeness is imparted to the world through fabrication, weaving together parts with wholes, and numbers4 with monads, and making each part of the universe a world, and that which is in a part, a whole and all. 1 For ai^irraptroi here, it is necessary to read t^nrraftfyot. 1 i. e. The order of ihe discussion, delivers the whole prior to parts, before the whole which consists of parts, ar.d this Utter, before the whole which i»in a part. J The beginning of this commeulary is wauling in tlie original ; and by an unaccountable error this part of it that is extant, instead of immediately following the text in p. 272, is inserted in p. 266, at if it belonged to the Commentary on the words, " TVij-A/ thrrrfore and Day vtrt thin g<nrr,itrd," ffc, * For rou apiftfu>tf fat-re, it is necessary to read rei'i aptO^om. HOOK -v.] TIM/BUS OF PLATO. 2-3/i For the world is allotted this through a similitude to animal itself; because tli at also i* an entire monad and number. It is likewise an all-perfect intelligible intellect, and a plenitude of intelligible causes, which it generates so that they may abide eternally in itself. For the multitude which abides in its cause is of one kind, and that which proceeds and is distributed into parts, of another.

For the Dominions himself indeed, constitutes some genera of Gods in himself, but produces others from himself, into second and third orders. And the father of the Denu'urgus [i. e. Saturn] generates some paradigmatic causes of fabrication to abide in himself, but he produces others, as demiurgic causes themselves, that have an arrangement prior to wholes. His grandfather also Heaven, retains some causes in himself, but leads others forth1 into a separation from himself. And theologies manifest these things by mystic appellations, denominating them either concealment, or absorption, or nurture in Fate. Much prior therefore to these, docs intelligible intellect the father of wholes, generate some causes in himself, and unfold them into light, but produce others from himself, and constitute the orders of the Clods posterior to him;1 containing indeed, uniform, whole, and allperfect causes within the comprehension of himself ; but producing into other orders, those which are multiplied, and distributed into parts through difference. Hence, since every paternal order constitutes after this manner, this world also, being an imitation of the intelligible orders, and suspended from them, possesses one allncsx prior to partial animals ; but another, deriving its completion from them, and together with the former receives the latter, in order that it may be most simi lar to its demiurgic and paradigmatic cause. Such therefore, is the mode in which this takes place.

But the words, " in that iclrich is animal itself," we have before explained, ami shown what animal itself is, according to our opinion. And now also we say, that of the intelligible breadth, one part is the summit, is united, and occult; but another part, is the power of the summit, and proceeds, and at the same time abides; and another part, unfolds itself into light through energy, and exhibits in itself intelligible multitude. Of these likewise, the first indeed, is intelligible being, the second, is intelligible life, and the third, is intelligible intellect. The first l»eing itself however, cannot be animal itself: for multitude is not there, nor the tetrad of ideas ; but through its onlyness, and ineffable union, it is denominated unc by Plato. And in short, animal itself is sajd to participate of eternity, but the first Instead of rou £?, rqy ap' tivrov btaicptfir in this J'lacc, it is requisite to rr.nl ror» it, vpienytt tit j ijr op' rnvmv ttaKfiurtv. * For ran fitff eairrwr ra{«9ii> i^iTTtjTi rwr Otwr in tim place, it '» necessary to read mi fiiff cavror rajtti wfmrrrjot rwr Ocwr. ^j PROCLUS ON THE [BOOK iv. being itself, does not participate of any thing, except some one should say that it participates of the one, which in every respect is worthy of consideration. For may not that which is above it, be superior even to this appellation [the cm].

But being itself is primarily that which it is, and not according to participation. Hence, being itself cannot be animal itself for the above-mentioned causes. Nor can intelligible life he animal itself. For animal is secondary to life; and is said to be animal through the participation of life. In short, if animal itself was the second, eternity would be being itself. This however, is impossible. For the one Icing is one" thing, and eternal being another; the former being the monad of liein", but the latter a duad, Iming the «/i,wy.v complicated with U ing. And the fonm'r is the cause of existence to all things, but the latter of permanency accord ing to existence. If therefor.-, neither the one bring itself is animal itself, nor that which is immediately posterior to the one being; for this is eternity, which is mtelli-Mble power, infinite life, and wholeness itself, according to which each of the dhinities is at once a whole ; it is necessary that the third, [or intelligible intellect], should be animal itself. For it is necessary that annual itself should IK- alter a certain manner intellect; since the image of it subsists entirely in conjunction with sense. But sens,- is the image of intellect; so that m that which is primarily ani mal, intellect primarily subsets. Hence, if 'annual itself is secondary to life, it necessarily exists according to intelligible intellect. For being intelligible, and as Plato says, an animal, the mostbcautif.il of intelligible*, and only-begotten, it will have this order. For all things after this form are produced. in conjunction with other things, and fall short of intelligible allness.

Animal itself therefore, is intelligible intellect, comprehending in itsell lectual orders of the Gods, collecting, unit.ng, and perfechng them,' and being the most beautiful boundary of intelligibles. It also unfolds into light to mtelleetual natures, the united and unknown cause of intelligible*, exciting itself to life and all-various powers, but producing all the second orders ol the Gods, likewise Orpheus calls it the God Phant*. as unfading ,nto HKfil the intelligible unities; and gives to it various forms, as exlubiting in itself the lirst cause ol intelli-Mble animals. He also inserts in it multiform ideas, as primarily comprehem imelli-ible ideas and calls it the key of intellect, because it bound- every inU .rible essence, and connectedly-contams intellectual life. From tins so great ; God therefore, the Dcmiurgus of the uniierse is suspended, being himself, as we have before said, intellect, but intellectual intellect, and in a particular manner the cause of intellect. Hence also, he is said to see animal itself: for sight 1 For avrifi litre, r«;ad avrav. noov iv.] TIM;EUS OF PLATO. o.,7 peculiarity of the intellectual Gods. For the theologist calls intelligible intellect eyeless. He says therefore, concerning it: In liii foifjut fcrding eyeless, rapid Love. For the boundary of its energy is the intelligible. But the Demiurgris being intellect, docs not rank among participated intellects; in order that he may be the Demiurgus of wholes, and that he may be able to look to animal itself.

Being however imparticipable, he is truly intellectual intellect. Anil through simple intelligence indeed, he is united to the intelligible; but through various intellection, he hastens to the generation of secondary natures. Hence his intelligence is denominated vision, as being non-multitudinous, and as shining with intelligible light. But his second energy is called dianoetic, as proceeding through simple intelligence, and advancing to the generation of demiurgic works. And Plato indeed says, that he looks to animal itself; but Orpheus, that lie leaps to, and absorbs it, through the indication of Night. For through Night, %\ho is intelligible and at the same time intellectual, intellectual intellect is conjoined to the intelligible. You must not, however, on this account say, that the Demitirgus looks to that which is external to himself; for this is not lawful for him to do; but that being converted to himself, and to the fountain of ideas which is in himself, he is also conjoined to the monad of the allvarious orders of forms. For intellect is not without the intelligible,1 and does not subsist separate from it, according to the Oracle. For if we say, that our soul looking to itself knows all things, and things prior to itself, are not external to it, how is it possible that tlie demiurgic intellect should not in a much greater degree, by intellectually j>ercciving himself, survey the intelligible world? For animal itself is also in him, yet not monadically, but according to a certain divine number.

Hence likewise, being himself intellectual, he is said by theologists, as we have observed, to absorb that intelligible (iod, in consequence of every intelli gible, the divisions of forms, and the intelligible number, being perceived by him. Plato, also, indicating this, denominates the ideas of the Demitirgus, such and so many ; by the former, manifesting the peculiarities of the causes, but by the latter, the separation of them according to number.

If however these things subsist after this manner, it is not proj>er to admit, as some do, that there is an infinity of forms in intelligibles. For the definite is more allied to principles than the indefinite, as Plato al*o indicates. And first natures are always contracted in quantity, but transcend in power, those that are pos terior to and proceed from them. Nor must it be said, that those who separate animal itself from the Demiurgus, make the intelligible to be external to intellect. 1 Iiutcid of Sea i-oijro* in thix place, it ii ucccswir* lo rcml vownu alonr. Tim. Plat. VOL. II. * K For we do not make that which is seen to be posterior to tliat which sees, in order that it may be external to it, but \ve assert that the former is prior to the latter. But more divine intelli^ibles are intellectually perceived by more various natures, •j* existing in them; since, the soul also entering into itself, is said to discover all iK-iru;*, and as Socrates says,1 (j id and \vi->dom. Animal itself therefore, is prior lo the DemiuruMs, and is not external to him. And there indeed, all things, Mihsist totally, and intelligibly; but in the Demiur^us, intellectually, and with division. For in him the separate causes of the sun and moon pre-exist, and not onlv the one idea of tlie celestial Clods, which gives Mlhsistcnce. to all the celestial genera. Hence, the [Chaldean] Oracles say, that the demiurgic energies are borne aloii-^ like swarms of bees, bursting about the bodies of the world. For a divine intellect evolves the t/idil separation of them in the intelligible,' into all the demiurgic multitude. And these observations indeed, are to be assumed as corollaries.

In the next place however, it is \\orth while to relate such opinions of the more ancient interpreters, as introduce a more novel meaning of the words of the text. Anielius therefore from these words, especially constitutes a triad of demiurgic intellects; calling the first that -a- Inch is, from " ttuit ulnch is atiitruil ;" but the second that which has, from the words " in that," for the second is not [ideas,] hi\t they enter into it ; and the third that iihich sus, from the word "perceived;" though Plato says, that ideas are in that which is animal, and does not assert, that animal itself is onethintr, and that in which the ideas of animals are eontainrd, another. Hence that which if, is not dillerent from tliut uliuli lias ; if the one is that which is animal, but the other that in which ideas siih-i>t. Aur; in, Numenitis arranges the first [flod.! according to that which is animal, and says (hat it intellectually sees for the use of the second; but he arranges the second after intellect, and says that it fabricates for the use of the third ; and the third is arranged by him, according to that which cner-ji/es dialioetically. But it is evident that these have certain essential dillcrence*. Such a division, however, is not now made by Hato, in which one tiling is an intellect perceix iuir intellectually, but another an intellect ener^i/inir dialioetically. For Halo does not divide enemies contraiily to the eneriri/ers ; since energies proceed troiu those that •Mier^i/e. Or rather, in divine essences, enemies concur with essences. But to

»»icercc dianoclicdlh/, and to pirccii-e, are at present assumed as the boundaries oj /Ac- cncr"ics (svip'/wirct) of the demiurgic intellect. By no means therefore, ought 1 This is sorted liv Soi-ralfs in llic Fin.1 Alfiliiudei. * 1'ur «i T<;> n- in tliii jilatc, it i> nrcis>ury to rtatl t* ry t-otjry. BOOK iv.] Ti: M.T.US OF PLATO. '_>r,9 • tlicse to be contrarily divided in the Demiurgns, since they concur with liis hypostasis. These therefore, the divine lamhlidms li;is sufliciently confuted, adding that Plato does not make such distinctions of divine natures, in the SophUta, Philebns, and Parmcnidcs, as they speak of, hut separately discusses eacli of tlie divine orders which are tin-re mentioned, and divides I he hypotheses from each other; separately indeed discussing the one, separately whole, and successively in a similar manner, circumscribing each hypothesis, In* appropriate definitions. Wo however, for our design is not to confute the opinions of others, remind ourselves, that the things proposed to l»e considered are, what the one in telligible paradigm is, who the whole Demiurgu* is, and what the union is of both. Ix't us therefore see, how, in what follows, the multitude of paradigms, and the many fabrications, of things, an; delivered.

" But these ideas arc four ; one indeed, being tlio gemis of the celestial Gods; another of winged, and air-wandering animals; the third, being the aquatic species; and the fourth, the pcdcstrious, and terrene." j As in the demiurgic intelligence itself, a monad is the leafier of the intellectual multitude, and as in the paradigm, nnical form has a subsistence prior to numl>cr, thus also discourse, which is the interpreter of divine concerns, adumbrating the nature of the tilings of which it is the messenger, first assumes the whole object of knowledge collectively, and according to an enthusiastic conception ; but after wards unfolds that which was conglomerated, and develops the one intellection, through words. It also divides that which is united, according to this nature of the things, at one time, explaining their union, but at another, their separation. For it is not naturally adapted, nor is it possible for it, to comprehend both of these at once. The discourse of Plato also, In-ing thus afiected, lir>t in a divinely inspired manner, unfolds into Ij-ht the whole number of intelligible ideas, and afterwards, distributes into parts, the progressions which this number contains. For there the intelligible multitude shines forth, where there are the first monads of ideas. And that this indeed is the custom of I'lato, we have before shown in many instances, as in, " // was generated" " he ;<Y/.V good," " one" and in all the before-mentioned examples.

Betaking curselves however, from words to things, let us consider in the first place, what the tetrad itself of ideas is, and whence this number is derived ; arid in the next place, what the four ideas are, and how they subsist in animal itself, whether the all-perfectncss of it derives its completion through them, or whether they subsist in some otter way. For by proceeding in an orderly manner through these Circulations, we shall discover the divinely-inspired conception of Plato. It is necessary therefore, again to recur to the before-mentioned demonstrations, in which we said, that the first, united, and most simple intelligible essence of the Gods, proceeding su|x?rnally from the unity of unities, but according to a certain mode, ineffable, and incomprehensible by all things; one thing' is first, occult, and paternal; another is second,1 and is the one power of wholes, and an uncircumscrilH.il measure ; and a third thin-' proceeds into energy, and all-various powers, and is at once both paternal ami effective. The first of these also, is a monad,' because it is the summit of all the intelligible breadth, and the fountain and cause of divine numbers. Hut the second is a duad : for it abides and proreeds, as in the intelligible genera, and has the tf.r complicated with l>ch,^. That however, uhich is now instigated [is the third], and is the tetrad, which receives all the occult cause of the monad, and unfolds into light in itself, its unproceeding power For Mich things as are in the monad, primarily, unit-ally, and xtith an unproceedmg subsistence, these the tetrad exhibits distributedly, and now se parated according to number, and a production into secondary natures.

Since however, the third has indeed an order adapted to, but also entirely participates of the causes prior to itself, it is not only a tetrad, but as a monad it is greater than this and is allotted a paternal transcendency ; and as a duad, it is effective and prolific. So far therefore, as it is called animal itself, it is I he monad of the nature of all animals, vital, intellectual, and corporeal. But so far as it is com prehensive at once of the male and female, it is a duad. For these are appropri ately in all the orders of animals, in one way in the Cods, in another in demons, and' in another in mortals. And it is necessary that the first unities of these, should have a primordial subsistence, in the one comprehension of animal itself. But so far as it constitutes from this duad, the four ideas of animals in itself, it is a tetrad. For conformably to these ideas, the fourfold fabrication proceeds, and the first effective cause of wholes, is a tetrad. Plato therefore, teaching this tetradic power of the paradigm, says that the most unical ideas of mundane na tures are four, and are comprehended in one idea animal itself. For there, animal itself is one idea ; but the male and the female are a duad.

If you are willing also, you will have genera and species, in the division of Plato! For he calls the two idea* the intellectual, and the air-wandering, genera, 1 i. e. The one being itself, the summit of the intelligible order. * i. e. Intelligible life, in which eternity subsists. » i. e. Animal itself, or intelligible intellect, the end of the intelligible order. BOOK iv.] TIMJEUS 01- i'LATO. •jtil but (lie remaining two, species, as being subordinate to the former two. But animal itself is also a tetrad. And as far as to this, intelligible forms extend. After this however, ideas proceed according to different numbers. For there is an appropriate number of them in each order ; and the less numl>er, is comprehen sive of more total ich as; but the more multitudinous number, of such as are more partial. For diviner natures are more contracted in quantity, but have a tran scendent power. The forms also of secondary natures are more multiplied than tho.se that are prior to them ; intellectuals than intelligibles, supermundane than intellectual natures, and mundane than supermundane nature.*. Mundane forms therefore, are those which have proceeded to an ultimate distribution ; just as intelligible forms receive ihe highest union. For all progression diminishes power, but increases multitude. Hence, ifTimrus had discussed a certain in tellectual order, he would have mentioned another number, such a.s the hebdornadic or decadic. But since he is speaking of the intelligible cause of ideas, which comprehends all intelligible animals, he says that the first ideas are four.

For the tetrad is there, which proceeds from the intelligible monad, and fills the demiurgic decad. For as the Pythagoric hymn says, " Divine number proceeds from the occult profundities of the undecaying monad, till it arrives at the divine tetrad, \\hich produced the mother of all things, the universal recipient, ancient, and venerable, placing a boundary about all things, immutable, and unwearied, [and which both the immortal Ciods, and earth-born men, denominate the sacred decad. V'1 And the hymn indeed, calls the uniform and occult cause of the one being, tlic utidecayiHg monad, and tlicrxcult ];rit)umiiiits of the mound ; but the evolution into li'Jit of intelligible multitude, which the duad, the medium between the monad and the tetrad, unfolds, the diiitie tttrad. Ami the world itself, which receives the images of all the divine numbers, supernally imparted to it, it deno minates the (iiratl. For the above \vordsinaybe thus understood, by directing our attention to the fabrication of the world. And thus much concerning the tetrad itself.

In the next place, let us show what tin; four ideas are, and to what kind of things they give subsistence. For some of the interpreters differ from others in their opinion on this subject; some indeed asserting, that the progression of these ideas, is into Gods, and the mortal genera, especially directing their atten tion to the [literal meaning of the] words of Plato; hut others looking to things, say that the progression is into the Gods, and the genera superior to us ; because 1 The v onl« within the drackfts, arc supplier! from the Commentary of Syrianus on Ariitolle'i Mftuphvsics. The original is, AOararoi r« Ofot, «.a« 202 PROCLUS ON THE [BOOK «v these genera subsist prior to mortals, and it is necessary that the Demuirgus should not produce mortal, immediately from divine natures. Others again, conjoining both these opinions, and following what is written in the Epinomis, assert that Gods subsist in the heavens, daemons in the air, demigods in water, and men, and other mortals, in earth. Such ho\ve\er being the difference of opinion among the interpreters, \\e admire indeed, the lo\ers of things, but shall endeavour to follow our leader [Syrianus]. \\'e say therefore, that the celestial genus of Gods, is comprehensive of all the celestial genera, whether they are divine, or angelic, or da-moniacal. The air-wandering genus comprehends all the natures that arcarranged in the air, whether they be Gods that are allotted the air, or demons that follow these, or mortal animals thai live in the air.

The aquatic is comprehensive of all the genera that are allotted the water, and of all that are nourished in water. And the pedestrious comprehends all the genera that preside over the parts of the earth, and all the animals that are constituted and generated in the earth. For the Deminrgiis is entirely the cause of all mundane natures, and the common father of all of them; generating indeed, di\ine, and damomacal natures, by and through himself alone ; but delivering mortal natures to the junior Gods, as they are able to generate these by '-'. proximate energy. And the pa radigm is not the cause of some, and not of other animals, but it pos>e»es the most total causes of all animals. For again, if it was the cans*, of the divine and da-monical genera, but by no means, of the mortal genera,— in tins case, mortals not being generated, the universe would be imperfect, as not containing all the trenera of animals. Tor it is similar to its paradigm, and all-perfect, through imitating the four ideas of animal itself.

If, on the contrary, some one should say, that these genera comprehend Gods and mortals, how shall we accord with IMato, who after the fabrication of the celestial animals says, " Hut to xpenk concerning the other dunums, and to kiiov the generation of them, weeds our ability;" having also mentioned the Gods that proreed into the sublunary world. For here indeed after the aerial, he arranges the aquatic, and after this, the pedestrious genus. In the generation however, ol mor tal animals, he no longer preserves this order, but generating all of them through the human >oul, he leads it into the pedestrious genus, after the polity of it :n the heavens, in order that lie may coiiMimmately produce man ; and alter the human Mud has acted erroneously, he again conducts it to the winged, pedeslrious, and savage genus, and afterwards to the aquatic tribe. IJence it seems, that the three genera are not only the causes' of mortal natures, but that they are the causes of ' Tor norm here, it i» nccrisaiA lo rca>l m.-m. HOOK iv.J T1M/KUS OF PLATO. 2(W these prior to other things, in which the same order of the three ideas are preser ved, secondary natures proceeding from those prior to them through diminution. \' is necessary therefore, that all things should be generated through these ideas, vi Itolh the diviiv1 and mortal genera; and that the intelligible ideas, as being m - total, should iiive subsistence to all genera.

It is likewise necessary to sin <• the words before us appropriately according to each order: as lor instance, the i, iius of (iods in one way, in those that are properly culled Ciods, and in another \v;iy, in the genera superior to us, and which are arranged ii. the heavens. For we say that there are celestial angels, daemons, and heroes, and that all these are called Gods, because the di\ine peculiarity predominates) over their own peculiarity. Again, the winded and air-wandering genus, subsists in one way in the aerial (iods. in another, in aerial daemons, and in another in aerial mortal animals. For the intellectual peculiarity of these (iods, is denominated winded ; but the providential peculiarity is called air-wandering, as extending through all the sj)here of the air, and connectedly containing the whole of it. Hut in (hcmons the -iciit^cd is significant 'of rapidity of energy; and /he air-wani/crh>i{t manifests the being every where present without imjMuliment, and proceeding through all things. And in mortal natures, the '.finked manifests motion through one organ, which alone employs things that surround ; hut I lie air n-a/it/crin^, the all-various motion through bodies. For nothing hinders but that partial souls, which live in the air, may wander through the air. Farther still, the aquatic in divine natures, indicates a providential inspection and government, inseparable from water. Hence also the Oracle calls ihe»e (iods i/v//<r-:/f///r/r.v.* Hut in the genera that follow the (iods, it signifies that which connectedly contains the moist nature.

Moreover, the pedestriotis, in one place signifies that which contains the last seat, nnd proceeds through it, as the terrestrial, and which stably governs it, and gives perfection to it, through all-various powers and lives. Hut in another place, it indicates that which governs and regulates at different times, dillerent parts of the earth through its own proper motion. And thus much concerning the names.

From these things however, it may be assumed, that intelligible animal itself, is entirely dillerent from that which is 1,1 the Demiurgus. For the former does not contain the separate ideas of mortal animals. For the Dcmiurgus made mortal ' Instra<l nt (Ti'/e,i(>(i;ii]r in lln- plaiT, I H'ail (Tr;/iarnror. 1 III llir original Ilrr«%, p. "~(1, Mllcr tllC WiriU ^10 nil TO Aoytor vt >f larj/nni tuXri, rev* Ornvi rnvrovt, i. e. •' llfiici- al»» llu% Or.irlf r;i!U ilir-r ( i»<U icatrr-iralkm,"1 llir wnnitro b- oi/rw* tat tin rnvra, inillirdiatrly follow, M|IK|I In l<m^ in llic CommcnlHrv in p. \'<>n. Anil llx1 |i;irt whirli ilioulii imnmlialrlv loilow tin' nurd walrr-tcalktrs, and lupins with rn <"*• ruv r-rn/:r> i-n ran Qmtt yttur, I. r. "Bill in llir i;fiRT.i (bat follow the GoJs," is to be found in p. 272, line (', from the Lotion.. PROCLUS ON THE [BOOK iv. animals, being willing to assimilate mundane natures to all the forms contained in himself, in order that he might make the world all-perfect. But he contains the distinct ideas of these, producing mortal from immortal natures.' He knew therefore, mortal natures. And it is evident that he knew them by his inherent forms ; and that he thought it fit the junior Gods should fabricate them, looking to him, and not to animal itself, as having in himself separately the ideas of mortal, and those of immortal natures. In animal itself therefore, there was the aerial, or the aquatic, or the pede>tiious, there being one idea of each, viz.

of all aerial, or aquatic, or pcdestrious animals whate\er; but in the Demiurgus they are divi ded. And some indeed, are the formal [or specific] comprehensions of immortal, but others of mortal, aerial animals, and in a similar manner of such as are aquatic and terre.stii'l. Hence the formal multitude in animal it:>elf, is not the same as the demiurgic, cs may be inferred from these arguments. The manner also, in which the division of these genera is made, must be considered. Tor it is into a monad and triad; opposing the summit of the celestial genus, to the total genera ; and also, into two duads. For he calls the celestial, and also the winged, genus ; but the aquatic, and also the pedestrious, species, as having an order inferior to the former, just is species is subordinate to genus.

Moreover, it is likewise necessary to survey this, that he omitu the idea of fire in what he now * >ys, because the divine genus comprehends the summit of fire, according to its own nature. For of the sublunary bodies fire alone, has not an appropriate place, but alone subsists in mutation, and is always in want of nourishment from air, and water. For the upper region is the place adapted to tire. But it is not there. For it would In- seen if it was there, since it is naturally visible. Nor does it arrive thither, since it is extinguished by the surrounding air, which is dissimilar to it. If therefore, it is necessary, that there should be a wholeness of fire, and that lire having a form should exist somewhere, and should not alone subsist in becoming to be; but sublunary fire is not a thing of this kind ; if this be the case, fire \\ill alone exist in the heavens, and will there remain such as it is, and always possess its proper place. For the motion to the upper region, is not the natural motion of fire, but of fire having a preternatural subsistence. Thus also the Sacred Discourse of the Chaldeans, conjoins the aerial bosoms with the lunar rattlings, and attributes to lire the celestial region, according to the distribution of the elements into the world. For the fire which is in generation, is » certain eflluxion of the celestial fin-, and is in the cavities of the other

• Iu»tead of a,o ra aSovara waparn'o«» in ihis place, it appears to me that «« should read aro r«>. u9a»arwf 0n/ra wufayaif . BOOK iv.] TIM/EUS OF PLATO. 2f« elements; there not being a sphere of fire by itself; but the summits of ;iir imitate the purity of the upper lire. We say therefore, that these summits are sublunary fire, and that the place of fire is under the heavens. For this place is most similar to the celestial profundity, just as the lowest extremity of air is most similar to water, in consequence of being thick and nebu lous. This also, as it would seem, appears to have l>een the conception of Aristotle; for he thought tit thus to denominate the fire which is here. Hut he calls the fire which is immediately under the heavens, and which he says, revolves in conjunction with the heavens, fiery- formed. If however, this be the case, it is i>erfeetly requisite to ask him, where that which is truly fire, and ranks as a whole, exists ? For it cannot l>e the fire which is here, since it is not a whole, nor truly-existing fire ; since the fire which is truly so, is not fiery-formed. He must therefore be compelled to admit, that fire which is truly so, and which is pure light, exists in the heavens. You must not however wonder, if most atte nuated, and most pure fire, is in the summits of the air, just as the most gross and turbid fire, is in the bosom of the earth ;

not ns making this fire to be another whole ness different from that of air, but as admitting, from its being the most atte nuated, that it is carried in the pores of the air, which are most narrow. Hence it is not visible, through two causes ; one, from not being distinctly formed, and the other, from not resisting our sight, in consequence of consisting of the smallest parts. And this also is the case with the light of the eyes. Truly-existing fire therefore, is in the heavens. But the purest of sublunary fire, is in the air prox imate to the heavenly bodies, which Plato farther on, calls aether. And fire of the grossest nature is contained in the bosom of the earth. Since therefore Plato has spoken concerning the four genera in common, let us survey how he consti tutes each of them, in what follows.

"The idea therefore, of that which is divine, lie for the most purt pro duced from fire, in order that it might be most splendid and beautiful to the view. [But assimilating it to the universe, he made it to be round."1 J The sphere of the fixed stars is the first of partial animals, which also the J)e- In the original, immediately after the text the following words occur, as a title to the comment, and which were inserted, I suppose , by some Scholiast, TO. irjrotr/trva rrpi rou air\atovt Cuwi/. trr/it rqi oi'diai avrov. rrpi row <r^rjparoi. rtpi rijt tWfwi. vtpi rij« nri/irrwf. i. c. " Inquiries concerning the inerratic animal [i. e. the sphere of the fixed star*]. Concerning the essence of it, its figure, position, aud motion." Thai part of th« trxt alto within the bracket*, is omitted in Proclui, though lie coin • incnli upon it. Tim. Plat. VOL. II. 21. miurgus first constituted, producing it for the most part from the idea of fire. For it is necessary in the first place, that we should discuss the essence of it, in the next place, the figure, in the third place, the position, and in the fourth place, the motion of it. The discussion therefore, of its essence, is the occasion of much discord among the interpreters. For how does it possess for the most part tho idea of fire ? is it as some say, In-cause it is mingled from all the elements, but participates mostly of fire ?

Or is it because every celestial genus consists of all the elements, but the greatest part of it is fiery ? For it is possible to assert either of these; just as if \ve should say, that all tilings consist of all the genera ofl>eing, but that intelligibles have most of sameness. Or is it not as he would interpret, who truly surveys things themselves that a subsistence for the most part from the idea of fire, signifies that fire possesses most abundantly the idea of the fifth body, as Ix'ing the recipient of many productive powers, of which each of tho divine bodies is full ? Or shall we say, that it is not according to any one of these modes, but as others assert, that divine animals consist of fire, but of fire which has an essence posseting interval, and is multitudinous ? For the intelligible has the form of unity, but the corporeal is multitudinous, as being partible, and pos sesses interval, in consequence of having bulk. Or may we not say, as the most true of all the assertions, that we should look to all these conceptions, and sur vey one truth as the result of all of them ? For we place all the elements in the heaven1*, but immaterially, so far as the immaterial can subsist in material natures, We also say, that the elements subsist in the heavens, but according to the sum mits of them only.

For if the forms of fire, air, water and earth, are in intc-lligibles, it is necessary that the heavens should lie the first participants of this tetrad. But fabrication proceeding, constitutes also the last nature of the elements, and which is truly material. We likewise assert, that ihe idea of the stars, for the most part, consists of fire. For though all the elements are in them, yet fire pre dominates; because in the elements of generation, fire has the relation of form to the other elements. It is necessary therefore, in the [celestial] Gods, that the fiery t harateristic should be most abundant, in order that form may have dominion over the subject essence ; but that there should be the least of the other elements, because this least portion has the order of a subject. Hence, the terrestrial nature is there, as being a certain solid essence, and tangible bulk. On this ac count also, it resists our sight. The fiery nature likewise is there, as illuminating and giving form to bulk and interval. Hut the elements which are between these, subsist there, as connecting the extremes, and causing them to be one. Fire how ever, predominates over all the other elements, because the form which is there, vanquishes the subject, connectedly contains, and preserves it on all sides, and is itself full of life and self-motive power. Hence also it is full of divine and demi-