Commentary on the Timaeus of Plato

1 Conformably lo this, Claudian in hii poem, DC Huptu Proserpina:, sa>s of Proserpiuc, Sensit udt'sse Dcas, imprrjectuiuijue laborem Ditcrit. BOOK v.] TIM.1£US OF PLATO. 357 forms. For such things as the one cause of all winded natures comprehends, these the sensible nature is allotted partihly, and the monad \vhirh is ihere, generates the number that is here. Hut if these things be admitted, the I)emiur<ru.s (intellectually perceiving eaeh of the mortal natures, so far as each is nnU^otten, or without generation, l>ecanse he comprehends that which is mortal in an unbegotten manner,) not only possesses the four ideas [contained in animal itself,] hut the sub-divisions also of these, into the unlx»goUen causes of immortal and of mortal natures. Intelligible animal therefore, is one thin-j, and the intellectual animal in the Deniiurgus another; the latter employing more partial animals, which are more numerous, but less in power, than intelligible animal. Since however, there are many perfections of the world, for it is perfect, and a whole of wholes, is perfect also from receiving time, and is perfect from compre hending all animals, — hence Plato indicating what the form of this perfection is, adds, " that it inny he sufficiently perfect? For it thus will !H« all-|XTfeet, through containing in itself all animals, embosoming all intelligible and intellectual powers, and receiving the distributed images of ail-united paradigms. \Vhy therefore, some one may say, if it is necessary that tin; world should contain within itself all animals, and likewise mortal natures, through an assimilation to its paradigm, — • why, if this be the case, does not the Demiurgus himself constitute these?

Plato therefore, immediately subjoins the cause of this, by adding, " hut l/icse partici pating of life through me will become equal to the (tods." By which words he directly conlirms what has been In-fore observed, that every thing which is pro duced by an immoveable cause, is nnbogotten and immutable ; but that a thing which is produced by an immoveable cause, through a cause that is moved as the medium, is partly unbe^otten and partly mutable. For it receives from the immoveable cause unity, but from the mo\ cable cause multitude; and from the former indeed existence, and form ; but from the latter individuality, and the being generated, or becoming to be; through which it is preserved according to form, but jx-rishes according to the individual. Since therefore, some one may say, the Demiurmis himself constitutes rational souls, according to which they become equalised to the God", how does Plato shortly after call these souls homoiiymous to divine souls, according to the immortal ? Must it not there fore IM> said that the word ITU^ITO, tfjiuilixcd, is added with great caution ; the Demiurgus not saying that they will be entirely equal to the Gods, but that they will be similar to them ? For that which is cyualisci/, passes into a similitude to the equal. Hut the equal is a symbol nf the mundane Gods, as we may learn from the Pannenides. To which we may add, that the rational form of life when it is purified, and becomes perfect, is divine ; so that some persons do not refuse to call

.158 PROCLUS ON THE [ROOK v. it a God, through a divine nature being exerted in it, according to which also it u conjoined with the truly-existing Gods. And thus imicli concerning thin parti cular. It in likewise accurately said, "through vie." For the mortal genera are generated by the Demiurgns, hut eternal natures through him. For lie pos sesses according to one united cause, !>oth the hif which, and through which. And a* father indeed, he produces all tliin»s by hininelf; hut as the Demiurgns he pro ducer eternal natures through himself. And mortal natures are generated in a divided manlier by him, hut through the junior Gods. The junior fabrication how ever must not be despised, Ix-cause it lias the relation of through which to the guperinundane cause. Tor more proximate causes have always the order of through which, with reference to exempt productions, Fur tutture is the organ of the junior fabrication, ami oftuituic again, innate heat. Hence, such IMatonists, a.s for instance the great Theodorus, as adapt to the first cause of all, the//w« winch, and to which ; hut to intellect, tin- on account of which, ami with relation to which; and to soul, the by which, and according to which, introduce indeed, a certain divi sion of names, which is not inelegant, hut wander from the decision of Plato. For he adapts to the demiurgic intellect, the b>i which, and through which, and it is not at all necessary to divide names according to the divine orders;

except that on account of which, denotes the final, but with nlation to which, the paradigmatic cause. Nothing however hinders us from surve\inir all these in the J)emiurgus; as a Go<l indeed, the on account of which ; for goodness is the end [of all things J ; but as intellective, the through which ; for he produces through intellective energy, the knowledge not being preccdaneous, hut contributing through itself to fabrica tion, energizing pre\ iously according to intellect. Moreover, the word* partici pating of fife, are very divinely added. For what if the whole elements should have been generated by the Derniurgus, vi/. fire, and air, earth and water, but at tho same time without animation ; would they in this case have been equalised to the, Gods, in the same manner as we call the earth a God, and tin: a God ? Hy no means. For it is soul which primarily deifies total bodies, as it is said in the I,aws. But if they were generated through him and participate of life through him, they will have life and soul. For ($JGJ,-) life is in souls. And if they have also anima tion in conjunction vith wholeness, they will be equalised to the. Gods. For when he first gave a soul to the world, he then first celebrated it as a blessed God, in consequence of soul possessing a deifying power, with reference to everything corporeal, and being ccscntially divine.

" That mortal natures therefore may subsist, and that the universe may l>c truly ail, convert yourselves according to nature to the fabrication of animals, imitating the power which I employed in your generation." A twofold scope of fabrication is lion- delivered, otu: indeed providential, but the other assimilative; the one being more proxiinatr, but the otlirr more total. For to fabricate for the sake of giving subsistence to mortal natures, indi cates providence and the perfection' of power. For all super-plenitic'e of power is prolific of other things subordinate to itself. But to fabricate for the sake of giving completion to the universe, indicates an energy according to assimilative power, in order that this universe may be rendered similar to all-perfect animal, in consequence of bein^ adorned with all the numbers of divine and mortal ani mals. For if all things \vere immortal, the most divine* of sensible natures would be nnproliiio. And if the universe was not filled with all the forms of life, it would not he perfect, nor sufficiently similar to all-perfect animal. That neither of these detects therefore mi^ht happen, the first Demiurgus excites the second fabrication supernaliy from his own exalted place of survey. He also pours on the mundane Clod* \i\ ilic and demiurgic power, through which they genera to from themselves secondary essences, fill them with life, and t;ivo. them a specific distinc tion. For tin' peculiarity of \i\itic deity is to \ivify, but of demiurgic deity to be productive of form. The expression therefore " convert yoursehes* is of an excit ing nature, and is similar to the mandate of Jupiter to the fiods in Homer.

llmto, io tlu- (jrcck and Trnjnn lioM* doccnd.' For as that calls them to the war of generation, so this in Plato excites them to the fabrication of mortals, which they effect through motion. And this indeed is accomplished by all the mundane (iods, but especially by the governors of the world for the planets], for they are those who arc converted or turned, and in the most eminent decree by the sovereign Sun. For the Demiurgus gave him dominion oxer wholes, fabricated him as a guardian, and ordered him, as Orpheus says, O'er all to rule. The words likewise, "according to nature" bound their fabrication according to measure anil the good ; and besides this, spread under them all physical pro duction as an instrument to their energies. This therefore, which is subservient to their will, they move and govern. And in the third place, these words define their subsistence as media ; for it pertains to the middle to fabricate the extremes 1 For rrXnorara hero, it is necessary lo read rc\«iorijra. 1 For m Otiora m tins pUcc, it if nc«eu«ry to read ra 0«icrur«. ' Iliad, 20. v. 24. .100 PROCLUS ON TI1K [Boolc v according to nature. For things which sometimes have an existence are sus pends! from those that are perpetual according to time; and the latter are sus pended from eternal entities. And primary natures indeed are generative of media; but media are productive of such l>eii>g.s as are last in the series of things.

The word " yourselves" also, which denotes manual O|>eration, excites the divine lives themselves to fabrication. IV or ought we to wonder whence demiurgic power is derived to divine souls, this being the peculiarity of the superessential Gods. For as Orpheus placing an intellectual essence in Jupiter, renders it de miurgic, thus also Plato producing words from the father, evinces that the souls which rank as wholes are divine and demiurgic. Nor must we doubt why of mundane natures ' some are immortal but others mortal, since all of them are ge nerated according to intelligible causes ; for some of them proceed from one, but others from another proximate producing cause. And it is necessary to look to these, and not to paradigms alone. IS'or mu>t we inve.stigate ideas of Socrates, Plato, or of any thing that ranks as a particular. For the Demiurgus divides mortal animals according to genera, and stops at total intellections; and through these comprehends every thing of a partial nature. For as the Demiurgus makes that which is material immaterially, and that which is generated ingenerably, thus also he produces mortal natures immortally.1 For he makes these indeed, but through the junior Cods; since prior to their making, he made by intellection alone. Nor must we deny that mortal natures subset also divinely, and not mortally only. For the things which the Demiurgus now extends in his speech are hypostases or subsisting natures, about the junior or mundane Cods, which the heavens primarily receive ;

and according to which the Cods fabricate the mortal genera. For the monads of every mortal-formed life proceed into the heavens from the intelligible forms, lint from these monads which are divine, all the multitude of material animals is generated. For if we adopt these conceptions we shall accord with Plato, and shall not wander from the nature of thiivs.

Again, when the Demiurgus says," Imitating the pone r •uhit.h 1 employed in your generation," we must understand by this, that an assimilation to the one exempt fabrication of things, and a conversion to it, is the highest end of the second fabrication. For it is necessary that self-motive1 should follow immoveable natures, and such as are very mutable such as are always Mioved, anil that there should be perpetually a series of secondary beings assimilated to those that lum-ad of f<ia row* tfnoopiuv, it is necessary to read £<u rt TU* c/^va^iut. AOavarwf is omitted in the original. 1 For a^ytjra here, it is necessary to read avro*oi;ra. are prior to them. Since however there was a divine will, and a divine power in the Demiurgus, he unfolds his will to the mundane Gods through learning ; and through this perfects their demiurgic will. But he unfolds his power to them through this imitation, according to which he orders them to imitate the power of the one Demiurgus, conformably to which they were generated by him. For by saying that \\hich he wills, he imparts to them will ; and by saying that which he is able to ell'ect, he supplies them with power. And in the last place, he demon strates them to be secondary fabricators, imitators of their father. Whether there fore there is a mundane power, or an efficacious energy of daemons, or a fortitude and supernatural strength of heroes, to all this the Demiurgus gives subsistence, and imparts it to those that give completion to the whole of the second fabrica tion.

For the first power is in him, and the monad of demiurgic powers. Since however, he is also intellect and father, all things will be in him, viz. father, the power of the father, and the paternal intellect. Hence Plato was not ignorant of this division ; and on this account the Demiurgus as being father, calls power his power. This also he manifests by adding, " which I employed in your generation." For the father is the cause of this in conjunction with power; just as father here, in conjunction \\itli the female, is the cause of the propagation of the human species. [For power is of a feminine characteristic.]

" And so far indeed, as among such of these as are always willing to follow justice and you, it is lit there should be that which is homonymous to the immortals,' winch is called divine, and which lias dominion in these, —of this 1 will deliver the seed and beginning." The fabrication of all animals, is divided into the generation of divine and mortal animals ; and agnin, the generation of the latter is complicated from the immortal, and a certain mortal nature, yrt nut the whole of I he latter, but that p;irt of it which possesses a rational form of life, whether there be something of this kind in aerial, or pedestrial animals, or in those that have an intermediate subsistence. For plants being animals according to Plato,1 are mortal, not having a rational animating soul, as he clearly says. The father of wholes also, constitutes by himself all the fabrication of divine animals, and the rational form of the life of mortals, which is surveyed in each of the three genera. That which remains likewise, the Demiurgus constitutes indeed, but he delivers the generation 1 III (lie Irxl of Pioclu*, uOatarni is ClTOIieoutlv |«rilllC ! for aOuxnrou. 1 For *ITO lnTr, read airror.

Tim. Plat. VOL. II. 2 L PROCLUS ON THE [BOOK v. of it to the junior Gods, and evinces them to be the lords of all the mortal nature. He also receiving every thing visible which was moved in a disorderly manner, and which had a prior existence from another cause, brought it into order from disorder. Thus therefore, he delivers the ends of the production of the universe (o other powers, vi/. to tin- junior (Jods. Hence, in consequence of receiving and delivering, he is a medium between the intelligible Cod, who sub sists according to animal itself, and the many Demiurgi. \Yhat then, does he nut deli\er to the mundane (Jods the generation of that in us, which is homonymous to the immortals, if they also are certain fathers of the immortals themselves, as we may learn from the Theogony ? Or is he not represented by Plato thus speaking, in order that we may know, that the one Deminrgns is the cause of all things, since he produced the fust of immortals, and those beings that are hoiuonymoiis to the immortals ? For if lie had committed the generation of the latter to the junior Gods, he might appear to be the [immediate] cause of the celestials alone, producing sublunary natures from these, but souls from all these. He has however contrived, through the production of the extremes, to exhibit the generation of all the natures that are immortal, whatsoever they may be, from the one Demiurgus. This also he afterwards shows when he says, that the Demiur gus is the father of immortals, but that he committed to ot'.ier ( Jods the generation of mortals. And thus much concerning the wholedesign of these words.

From these tilings however, we are impelled to speak freely against those I'latonists, \vlio assert that our soid is of equal dignity \\illi the d'ods, and is of the same essence \\ith divine souls ; and also against those who say that it becomes intellect itself, the intelligible itself, and t/ic VHC itself, lea\ ing every soul behind it, and beui'4 established according to union. For Plato is very far from asserting a thing of this kind concerning il, since In* calls it homonyniously immortal with di\ii;e souls. Nor does it, according to him, sustain this from generation, but is allotted this order from the Demiurgus, and is called divine, but is not simply divine. For tfic dninc pertains to undeliled souls, and which are always intellective; and the immortal, to those souls that are established remote from mortal natures. Hut that which falls into generation, has an essence of this Kind, and is capable of being mingled \v ith mortal natures ; is neither simply div ine, nor immortal. And again, you see other media and an order of other tilings. For some beings are primarily immortal ; others, are immortal indeed, but second arily ; others are homonyniously immortal ; and others are mortal. For tin; nature of beings extends as far as to these; and beyond these, is that which in no respect whatever is. It must neither therefore be said, that our soul is simply div ine, nor that it is simply immortal, though it is frequently demonstrated to be immortal. But it neither has immortality primarily, nor the immortality which has a secondary sub-

sistence, yet exists genuinely, but it lias that which is mingled with the mortal nature ; to which some directing their attention, have apprehended that it is mortal. More over, neither mu.st we admit that it is the same with forms separate from matter, or with irrational lives. For it is allotted, as Plato here says, a ruling nature by the fa ther by whom it was generated. Hence it is natural to it to have dominion over the irrational life. It likewise follows Justice and the Gods, as being converted to, filled from, and attending on them. Every such form of life therefore, as the. rational, derives its subsistence from the one fabrication. For it is necessary that it should be produced by intellect, and by total intellect. For there are these three things, that which is of the same order, but is total ; that which is of a more excellent order, but is partial ; and that which is of a more excellent order, and is total. For the fourth is not attended with any ambiguity with respect to generating ; since it does not l diiler from the thing generated. For this is partial, and the one is of the same order with the other. It is impossible however, that the nature which is arranged in the more excellent order, but is partial, should have tiie same domi nion over the generation of things as wholes.

For it is entirely necessary that what is truly a cause, should predominate. And that which is total indeed, but exists of the same order, has not the true power of generating, as being of one series [\\ith the tiling trenerated]. Hence, that alone is the most principle cause, which is a whole in the more excellent order; inconsequence of surpassing its progeny in both respects. The Demiurgus therefore produces and fabricates other things m conjunction with this. And on this account, the [partial] soul proceeds intleed, primarily from ihe Demiurgus, secondarily from the total soul of the universe, and proximately from a partial intellect. But by a partial intel lect, I mean that intellect which is in the order of intelligible*, what a partial soul is, in the series of souls. This intellect therefore, makes the soul to be partial; but the total soul makes it to IK' rational. And the Demiurgus makes it to l>e both. Hence he is primarily cause. On this account we here say, that the De miurgus presides over the generation of the soul. But in the I'liilebus, Plato gives to the partial soul an essence, from the total soul. For as the lire which is in us, is from the mundane lire, and the earth, water,, and air, which are in us, are from the wholes [of these elements], thus also he says, that the partial soul which is there mentioned, is generated from the soul of the universe. And thus much concerning thin particular.

Plato likewise, very properly co-arranges Justice with the mundane Gods. > Instead of TO yap in tLis place, it is necessary to read ov fop. 1'or Justice is, as Orpheus says, the companion of Jupiter; since, according to him, Laborious Justice follow* Jove. And the Athenian guest also asserts, that Justice always follows Jupiter. Hut Justice is co-established with the mundane Gods, and governs in conjunction with them, the universe according to desert. For from the middle of the solar sphere, it entirely extends its providential inspection, and disseminates the distribution of good. What however, are we to understand by the semination ? Is it that which many of the Platonists so much speak of, tin: distribution of souls about the stars? For Plato says, that the Demiurgus disseminated some of them into the earth, others into the sun, and others into the moon. And we admit that thenis a two-fold semination, one about the (Jods, but the other about generation, which is delivered in the Politicus. Aow, however, Plato refers the cause of the essence of souls to the Demiurgus. For it is necessary, that they should first be generated, and thus afterwards, that different souls should be distributed about different leaders. It is better therefore, according to the decision of our preceptor, to understand by this semination, generation; since it pertains to father to disse minate, and to generate reason* ["or productive power.-.]. For soid is a reason of reasons, and proceeds from the fa' her who is the Demiurgus of wholes.

For this indeed, is the fust semination. The second is that which is about the junior (iods. And the third, is about the realms of generation. And of the first indeed, divine souls participate ; but of the second, daemons. For the orders of these, are dis tributed about the (iods. Hut the third alone pertains to the souls that are dis tributed about generation. Very properly also does the Demiurgus say that he will deliver the beginning, or that he will begin the production of the rational soul ; because other causes also, generate it in conjunction with the DemiurLTUs; I mean for instance, such causes as the vivific. Jle likewise very properly says this, because he generates the vehicle of the soul, and all the life contained in if, which the junior Gods weave together with the mortal form of life. Hence it appears to me that the immortal is assumed in both [the rational soul and its vehicle], this being common, and not the rational ; and that it is indicated that this proceeds from the one fabrication, by the words, " <ind so far as anion^ these, it is Jit there should be that which is homonymous to the immortals." For every vehicle together with its appropriate life, and the rational soul from which it is suspended, is essentially perpetual. Both therefore, are generated by the Demiurgus, accord-

ing to a similitude of the stars, the souls, and the vehicles of which the Demiurgus produces. He. disseminates the soul therefore, generating as the father of reasons; but producing the vehicle, he delivers the beginning. For this is now the beginning of the mortal-formed life. " It is your ' business to accomplish the rest, and to weave together the immortal * and mortal nature." What this immortal, and also what this mortal nature is, is unfolded by the in terpreters of Plato. And some indeed, leaving the rational soul alone immortal, destroy all the irrational life, and the pneumatic vehicle of the soul, giving a sub sistence to both these, through the tendency of the soul to generation. But they alone preserve intellect immortal, as alone remaining, and being assimilated to the Gods, and not suffering corruption. Such is the explanation of the more an cient interpreters, who follow the words of Plato, and decide through what cause he destroys the irrational part, which they call the mortal nature, I mean the Atticuses and Albinuses, and such like. But others more moderate and mild than these, such as Porphyry and his followers, refuse indeed to admit this cor ruption, as it is called, which dissipates the vehicle and the irrational soul ; but they say that these are renovated and analysed after a certain manner into the spheres from which they were allotted their composition. They add, that these are mixtures derived from the celestial spheres, and collected by the soul as she descends ;

so that these exist, and yet do not exist. For they have no indi viduality, nor does the peculiarity of them remain. And the authors of these assertions appear to follow the [Chaldean] Oracles, which in speaking of the de scent of the soul say, that it collects as it descends, a portion of ether, of the sun and the moon, and such things as are contained in the air. Against these how ever, the words of Plato must be adduced, in which ho evidently does not destroy the whole of the irrational nature. And again, in the third place, there are others, vtho taking away all corruption from the irrational nature, do not simply give an hypostasis to it, from divine bodies, lest being generated from moveable causes, it should be essentially mutable, but from the Gods themselves who govern the world, and produce all things eternally.

Such therefore, and so many being the opinions on this subject, there is an explanation of it, which immediately preserves the mortal nature, and accords ' In the text of Proclus, q/icu U erroneously printed for V/MU. * Here «l»o for Oarary, read oOarary. with things themselves, and all the Platonic dogmas. For that Plato is of opi nion, that the irrational life is preserved, aAerthe corruption of the material body, he renders evident by delivering to us the soul punished in Hades, through anger and desire, though it does not require any punishment, so far as it is liberated from all passion. For it was pure reason, and prior to body, in its elections of lives, chose through voracity such as are tyrannical, and through the desire of glory, -sophistical and popular lives. And these things happen to the soul in its first descent from the heaven-*, and to the soul that has been recently perfected. But that he preserves the vehicle of the soul perpetual, is evident from his repre senting souls using their vehicles in J lades. For ascending into their vehicles, as Socrates says in the Pha-do, they pass over the river. Now also, he generates the vehicle from the Demiurgus. For it is he who causes the soul to ascend into its vehicle, according to the similitude of divine souls. For how could it be possible for the soul to be mundane, except by having a vehicle in the universe?

For every tiling mundane has a seat and order in the world, and gives comple tion to a part of it. Whether therefore, will a partial soul be better prior to the suspension of a vehicle from it, or Morse? For if In-tter, it v\ill be more divine than total souls, to which the Demiurgus gave vehicles. But if worse, how is it, that the Demiurgus immediately after it was generated, caused it to ascend into a vehicle? For things that are perpetual, do not begin from a preternatural, but from a natural condition of being. It is evident therefore, that these things are conformable to the opinion of Plato.

Since however, he here clearly calls that which is woven together by the mun dane (iods, mortal, is therefore that which is asserted by some true, that he says the life which is ia the vehicle is woven by the junior (iods; that he denominates it mortal, because it is corporeal-formed, and is conversant with the mortal na ture; and that in a certain place, he calls that which is woven by thejunior Gods immortal, in order that we may apprehend the mortal nature w hich is here men tioned to be a thing of tin's kind ? But how does he deliver to us universally, that the Demiurgus is the cause of immortal natures, and that the generation of mortals is committed to thejunior (iods ? Hence, after the delivery of fabrication, thejunior Gods are alone the Demiurgi of mortal natures. Is therefore that true, which is asserted by some, that the vehicle and the irrational soul both re main and are dissolved, through being analysed into the spheres from which they were derived; and that on this account they are mortal, and yet not mortal ? This however, is of itself absurd. For when the union is dissolved, how can we any longer say that the same thing remains ? For the irrational soul is not a coacervation of animals, but one multiform life. In addition also to these things, it must

bo admitted, that at one time something is taken away from, and at another, something is added to the celestial bodies, which is entirely foreign from their nature. Is the irrational soul therefore corruptible, and shall \veadmitthat this life is dissipated together with the body? lint if this be the case, how will there be punishments, how will there be purifications, how will there be elections of lives, some according to the phantasy, others according to anger, and others according to desire, and also the ingressions ' into irrational animals ? For ihe contact with the analogous is through analogy,* just as the contact with intellect, is through intellect. \\ill it not therefore, be better to say with our preceptor, that the spirit, [or pneu matic part of the soul,] comprehends the summits of the irrational life, and that these exist perpetually, together with the vehicle, as being produced by the Demiurgus? And that thest; being extended and distributed into parts, make this life which is woven by the junior Clods, and which is mortal, because it is necessary thr.t the soul should lay aside this distribution, when having obtained purification it is restored to its pristine state of felicity ? This life however, is of longer dura tion than the life of the present body; and hence the soul when in Hades, and choosing diileivnl Ii\es, has a life of this kind. For through its propensity, or incli nation [to bod\], it n cejves this mortal life from the junior (Jods.

If therefore, this be admitted, the Deiniurgus constitutes the summit of the irrational life, but does not constitute the. life itself. For in producing daemons, he evidently pro duces likewise: the irrational life which is in them, but not this life, which the junior Clods wea\e iu us. For this is alone adapted to souls that fall into generation. The mundane ( lods therefore, ha\ ing themselves intellectual souls, illuminate their vehicles vtilh rational-formed lives. Hut daemons, who are peculiarly defined ac cording to reason, employ irrational powers, over which they have dominion. And our souls have much more a life in the vehicle which is irrational, as with reference to them. lint in thi<, they exceed daemons, that they receive another irrational lif .-, which is a departure from the life in the spirit, and which is woven by the junior Clods. Hence, all that is immortal, which it possesses according to an imitation of wholes ; but the addition pertains to a second, or mortal-formed life. If therefore, in the [ethereal] vehicle, there is one impassive life, this will gene rate in the pneumatic vehicle, one passive sense ; and this latter will generate in the testaceous [or this outward] body, many and passive senses. The orectic power likewise, in the ethereal vehicle will produce many orectic powers in the pneuma-

1 For tvont lirir, it H nccr«sary to read tiatvvm. * Instead of irwt ii uXoytai yn(> ui this place, it is necessary to read it nvaXoyiai yap. tic vehicle, which will possess something separate from the testaceous body, and capable of l>eing disciplined. And these will produce in this outward body, ulti mate and material orectic powers. Since however, parts energize in conjunction with wholes, the Cods by a much greater priority, the causes of these secondarily operative powers and the powers of souls, produce together with them tilings analogous to themselves. Hence also they inspire and corroborate that which they produce. And that Plato indeed, gives here to the soul a certain vehicle, is evident. For shortly after, he represents the soul ascending as into a vehicle, and thus makes it to be mundane, and a citi/en of the. world. It is likewise necessary to understand, that lie gives a subsistence to the irra tional soul, prior to this outward body. For if this be not admitted, one of two things must follow, either that producing the irrational soul in that vehicle, he does not establish it in another vehicle, or that he constitutes it in this outward body alone.1 But if the latter be the case, this soul may very properly be called mor tal; and we shall no longer be able to preserve what kis said of it elsewhere, I mean, the elections of lives, and the punishments in Hades, in which there is entirely the irrational nature.

And if we say that this soul is in the [ethereal] vehi cle, it will be necessarily immortal, and the assertion which immortali/es it will predominate, and it will be no longer true, that the one Dciniurgus is the cause of immortals, but the manv Demiillgi, of mortal natures. JJy showing therefore, as we have said, that the junior Cods produce the irrational soul prior to tins out ward body, and that another pneumatic vehicle, such as Aristotle also admitted, exists together, and is co-introduced with our immortal Vehicle, but is at the same time mortal, all that produces our doubts on this subject w ill be dissolved. These things however, will, as we proceed, become more apparent. Hut whence the junior ( iods commence their fabrication, w hat media they possess, and what ends they employ, the philosopher through these things sulliciently teaches.

" i'Juhoiute and generate animals, cause them to increase by giving them nutriment, and receive them back again, when dissolved by eorrujHion." The generation of the irrational life, of which the vehicle of the soul compre hends the summits, is therefore the beginning of the fabrication. But since the complete production and generation of animals, proceeds together with this, hence the Demiurgus orders the junior Cods to elaborate and generate animals, weav- 1 For vofiy here, it is neceisary to read ftovy. BOOK v.] TIM/EUS OF PLATO. 3fi9 ing together the mortal with the immortal nature. And this he says indefinitely, and not all animals ; because Plato further on, calls plants also animals, and shows that it is requisite thus to denominate them. Through the immortal soul therefore, the junior Gods produce animals, viz. such as not only possess the last form of life, the cpilhymctic, and are on this account called animals, hut likewise every mortal animal. If however, the Demiurgus calls on the junior Gods riot only to fabricate man, weaving together the mortal with the immortal nature, but likewise animals, they evidently fabricate all other animals. Hence Timaeus very properly, towards the end of this dialogue, represents other animals as gene rated, through the transformation of the human soul into them, and this conformably to the demiurgic mandate, the junior Gods alone producing plants, without the assistance of this soul. For in these, there is not a ra tional soul.

And because this soul is the principle of motion, it is necessary that it should be the principle of the first motion to animals. But the first motion to these, is that which is according to place, as Aristotle also has shown. So that every animal which is moved according to place, Las a self-motive soul pre sent with it. On this account, a plant rooted in the earth, has not this soul ; so that the junior Gods very properly generate and elaborate other animals except plants, by weaving together the mortal with the immortal nature. JBut they afi'ord other animals nutriment, by contriving the generation of plants, through which men and other animals are nourished. For nothing hinders certain animals from being nourished by such things as afford nutriment to men, and also by other things, to which their nature is allied, in the same manner as the nature of the animals, by which we are nourished, is allied to us. Through this elaboration therefore, the junior Gods give completion to the production of the one Demiur gus. For he imparts the beginning [or summit] only, but they elaborate, and through generation constitute the whole animal. And through elaboration indeed, they imitate the demiurgic power, but through generation, the paternal ' power. Through elaboration also, they produce the mortal-formed parts of rational animals; but through generation, irrational animals, so far as they arc irrational. For they constitute the whole of such like animals.

But if they receive the immortal nature which the Demiurgus produces, and which he orders them to weave with the mortal nature, and thus to fabricate animals, it is evident that according to the demiurgic will, every soul has an immortal prior to the mortal life; and that the junior Gods elaborate the latter, but the one Demiurgus the fonner. And if indeed, the Demiurgus constituted both irrational and rational

For wnvftoriki)v in this place, it ii nectttary to read warp^x. Tim. Plat. VOL. II. 3 A 370 IJ HOC LI'S ON THE [BOOK v. souls, nothing would liinder that which is immortal in them from being irrational; but since here, lie alone generates rational souls, to whom also lie speaks, inserting in them the laus of Fate, it is evident that tv?n/ animal which is properly an animal, bif participating of local motion, htts ticcemtirili/ a rational and immortal soul. Plato therefore, when he transfers the soul into irrational habitations, does not assent to those who say that these are human souls, according to the irrational animal belonging to men, but that they are truly the souls of irrational animals. For it is not onU evident that he asserts this through these arguments, but likewise from what lie says of other animals, in the generation of mortal natures, \i/. that the generation of all of them is effected through the human soul, from which transferring1 it into different animals, he fashions the ideas of bodies, according to the transition ot this, and according to the form of life, through the exertion of which, it receives a habitude to the>e animals. The father therefore, orders the junior Gods to elaborate and generate all animals, by weaving together the mortal \\ith the immortal nature. And we have shown that the immortal nature is twofold, \i/. the soul and its vehicle, and in a similar manner, that the mortal nature i.t twofold, and that the one is analogous to the other, vi/. mortal to im mortal natures.

In the next place, the gift of nutriment is |>erfective of mortals. Hence the junior (lods produced all plants, for the sake of more honorable natures. The Deiniurgus therefor*.-, is very far from admitting the eating of animals, since after the generation of all animals, he orders the junior («ods to product; for them nutriment. The fabrication also of these- (iods beautifully ends, according to the will of the father, in regeneration. For to receive back again things which are corrupted, is nothing else than a renewal of generation, and a revocation of corruption to generation. For through this, nothing departs into that which has no existence whatever; Iwcause the (iods who preside over generation, conjoin the periods of it with their own periods, and make- generation to be in continuity with corruption, giving form to the non-lM-ing of the latter, and circularly leading privation into nwrphe. The Deiniurgus therefore, inserted in the junior (Jods the fabrication of mortal natures from the beginning, and the cause of regeneration ; just as he inserted the fabrica tion of all mundane natures in the monad of the junior Cods, [i. e. in Bacchus,] which also Orpheus denominates the. Juvenile (Jod. You see therefore, how the Demiurgus imparts to them unifying and deifying powers, by calling them Gods of(Jods; connective and stable powers, through the medium of the dissoluble and indissoluble ; gnostic powers through discipline ; perfective powers, through

1 For jifynrrok litre, read fttViorus. giving perfection to the world by tlio addition of mortals ; demiurgic powers through fabrication ; and motive and assimilative powers, through the imitation of the father. And again, you may say that he imparted to them Vulcanian powers, through the energy according to nature; Minerval powers, through the command to weave together the mortal with the immortalnature ; Cerealian and Coric powers, through the command to generate and nourish ; Titannio powers, through ordering them to produce mortal and perishable natures ; and Dionysiacal powers, through regeneration. For the tilings which they generate they receive back again, when they are corrupted, returning them to the wholes from which they were derived, and distributing each to its proper source; from these wholes again receiving other parts, and compounding them into the generation of other things. For all the elements are spread tinder them, in order to the generation of mortal animals, and they perpetually and without ceasing, give completion to the circle of generations and corruptions. Hence, they receive such things as they imparted to generated natures, when they are corrupted, and deliver to wholes that \\hich they took from them. This likewise has an infinite permutation, through the immobility [i. e. immutability] of all the Gods that fabricate mortal natures.

" Thc.sc things spake the father to those to whom he committed the fabrication [of mortal natures]." I'lato divides the whole of the fabrication of things into the generation of divine, and the generation of mortal natures. The generation of divine natures likewise, lie divides into that of the whole world prior to its parts, mid into that of the great and perpetual parts which it contains. And again, he divides the latter into the generation of celestial and sublunary natures. J5ut again, he divides the generation of mortal natures into the production of that which is divine, and im mortal in them, and the plastic generation of all that is mortal. The latter like wise he divides into the production of souls and bodies. Arid the production of bodies, into that of wholes, and parts, such as the head, the heart, and the liver. And the Demiurgus of wholes indeed, binds to himself all the first fabrication; hut of the second, he again, producing that which is immortal in it, places over the remainder the many Demiurgi. For these being the plastic framcrs of mortal animals, and being always themselves filled with life, impart to that which is mor tal in the second fabrication,- their own providential energy, so far as it is able to receive it, and fill it with gencsiurgic life and material fabrication. For every-

372 PROCLUS ON THE [BOOK v. where the last of tilings are constituted by those that rank as media ; and the media between the first immortals, and mortal natures, are those that are always filled with perpetually-generated life. The natures therefore, that are immortal from themselves, resemble the fountains ot" water: but those that are filled from these, may be assimilated to perpetually flowing rivers; and those that are some times vivified, and sometimes1 lose their life, to rivers that cease to How. But everywhere, that which is more full, desires to fill, and hastens to generate. Hence, it is necessary that media should impart from themselves a progression to the hist of things, and those that are always filled \\ith life, a progression to those that are sometimes able to live. And thus much concerning the order of the things with reference to each other. But the wortls " '/'//or things spake," bring with them an admirable indication. And in the first place, indeed, they indicate the perfect, and that which is filled with appropriate boundaries. For not being able to comprehend in one word the mural perfection, eternal energy, and infinite power of divine natures, we appre hend these in a divisible manner through temporal names; signifying indeed, per fection through the past, but the never-failing through the present. The word spake therefore, is a symbol of the perfection of demiurgic intellections. For as they are all-perfect, so likewise are the demiurgic words, which are the energies of them, and which proceed to the multitude of the (iods.

Thus too, in the [Chalda-an] Oracles, the energies of the Cods, and of the father himself, are mani fested through the word spake, as when they say; "The intellect of the eternal father, governing all things by intellect, spake, and said, into three." For to speak is neither the energy of existence, nor of life, but of intellection. This then is the first thing which the words indicate, lint farther still, this word spake manifests that words are adapted to souls ; for to speak, is an energy familiar and allied to these. For from TO STO>, a von/, TO enrttv, to speak, is derived. But reason (Xoyoj) or sjK-ech, pertains to souls, and to the order of souls, as Plato observed before, when he spake of reason energizing about the intelligible, and the sensible nature, and when he called to perceive intellectually, to speak. Again, the addition of the words these things, unites the multitude of intellections, about the one intelligence of the Demiurgus, anil collects the divided powers of speech to the monad of the paternal intellection. It is necessary likewise to understand this concerning divine speeches in Plato, that all of them are either addressed to soul.s, or are on account of souls. Thus the speech of the Muses, and that of the prophet, in the Itepublic, are addressed to souls. But the speech in the Banquet by Aristo-

• Invliad of m bt uiruXtnrorru, it is necessarv lo read, wort ft ajroAf r»o>ra. BOOK v.J TIM.EUS 01' PLATO. 373 phanes, and also that which is delivered in the Politicus,1 are on account of souls; the former, jx-rtainin^ to souls that are about to descend ; but the latter, to thos^ that are conversant with generation. And the reason of this is, as we have said, liecause s|>eech especially pertains to souls. "And asrain, into the former Crater, in which mingling he had tem pered the soul of the universe, he poured mingling, the remainder of the former things." That the demiurgic intelligence is production, and that these do not differ from each other in the Gods, but that with them to perceive intellectually, and to make are the same thinir, and that no other motion is necessary to the generation of things, but that they constitute all things by their very hems or existence* is manifested bv these words. For the Demiurgus having spoke, immediately turns to the Crater, and to the mixture* of. the genera. Nor is there any thinir between these, but the delivery of the works separate from the words arises from our imbecility, not heins aide to perceive in one, the exempt intelligence of the father, and his production which constitutes partial souls. That the trenus also of partial souls proceeds according to each order, and entire ly differs from divine souls, is indicated by these words, to those that are not per fectly blind ;

since they are constituted separately, and in a different time. And this not only arises from the imbecility of laii£uaq;e, but is assumed conformably to the nature of things. For in reality, if you assume participated time, there is not the same time in total and in partial souls; since neither is there the same intellection, nor the same form of motion; but the time of divine souls is one thin.s, ;m(l t!i:a °f Partial souls another. Farther still, Plato produces partial souls from the same father indeed, yet not entirely so. For the word a* a in indi cates, that the prosression of these is according to a more partial power of the Demiursus, and is in a certain respect the same, and yet not the same, with that which is prior to it. For because the again is not temporal (since it is not lawful in eternal natures, that there should be a certain difference of energies according to time) it alone manifests an order of fabrications causally different; so that m a certain respect there is the same, and not the same, father.

Farther still, partial are from the same Crater as total souls, yet at the same time with diminution. For divine souls indeed, abide and proceed in the Crater, • For riXarwvu-y here, it is necemry to re»d Il'Airuy. • Instead of ra^iv here, it is necessary to read /*iyr. 374 I'KOCLUS ON THE [BOOK v. and do not depart from thence. But our aouls are entirely separated from it, and the separation of them is manifest. To which we may also add, that the genera are the same and different. For all souls are from the middle genera, hut some are from tin: first of these, and others from the remains and last of the mix ture, from which those prior to (hem were constituted. Again, the mode likewise, is at once the same, and not the same : for in partial souls, difference is more ahundant [than sameness.] Hence also in speaking of these, there is a more frequent mention of mixture. We mn-t not then-fore admit the opinion of those more recent interpreters, who endeavour to show that our soul is of an equal di"- nity, or of the same essence, or I know not how they wish to speak, with a divine soul; though Plato asserts that partial souls are deficient in a second and third decree, separates them from the Crater, and produces them from the Demiiirgns, according to a secondary, which is the same tiling as according to a more partial intelligence.

For he who says these things introduces essential differences of so ids, and not differences according to energies alone, as the divine I'lotinus shows. For let it l>e admitted that some of them look to total, hut others to partial intel lects; that some employ nndefiled intellections, hut others sometimes abandon real beings ; that some always fabricate and adorn wholes, but others sometimes revolve in conjunction with the (iods ; that some always move and govern Fate, but others sometimes become situated under Fate, and fatal laws; that some are leaders In the intelligible, but others sometimes are allotted the order of followers; that some are alom- div ine, but others are at different times transferred to a differrtnt order, either da-moniacal, or heroical, or human ; that some employ horses, all of which are good, and consist of things that are good, but others, such as are mingled from good ami evil ; that some have that life alone, which they received from the one fabrication, but others have' also the mortal form, which was woven by the junior (iods ; and that some energi/c according to all their powers, but others exert different lives at different times. Let these therefore, be the dif ferences of soul.-, yet essential commutation and demiurgic division, precede all these. For through these, they are separated by time, by cause, by progression, by the mode of subsistence, and by diminution of genera. As they diller there fore, by all these particulars, how is it possible that they should be of the same essence ? For,

Ne'er can tlic tribe of mm ihat live cm earth, I5e like tli' iniinoit.il Gorl>. The rational nature itself likewise, is different. For in the Gods it is intellectual, but in our souls it is mingled with the irrational nature. And in the middle o-e- nera, it is defined according to its own medium. This is also the case with each BOOK v.] 'I l.M/F.rs OF PLATO. 375 of tin- rot, \u. with the reasons, the form of life, intelligence, and time. For those subsist divinely in divine souls, but after a human manner in ours. And thus much against those \\lio fancy that our soul is of tin; same essence with the soul of tho universe, and \\ith other divine souls, and that we are all things unaccom panied with habitude, viz. the planets, and the fixed stars, and other things in the same manner as tho stars, as Theodorus Asimrus also, somewhere savs. For such magnificent language on this subject, is very remote from the theory of Plato. \\ii\\ respect to the Crater however, let us see what it is, what order it pos sesses with reference to the Demiurgus, and what are the particulars of which it is the cause to souls. For there is much discussion concerning this, and it deserves the most ample consideration. The above-mentioned Theodorus therefore, makes a twofold Crater, and assorts that the mixture is one of these. For the second Crater, according to him, is the mixture; but the other Crater con sists of the portions of the mixture, \iz. the soul of the universe, the souls of the celestial (iods, and our souls. For he calls soul itself the first Crater, this being the universal soul ; but he denominates tin- Crater and at (lie same time the

mixture, the second Crater; though Plato speaks of one Crater, and in it minrrlcs all souls, some primarily, and others secondarily, but makes no mention what ever of a second Crater, nor of a mixture in it. For if there was a second Crater, what occasion would there be for the use of the first, in the generation of our souls J I wonder therefore, that the most laborious Atticns, should say that he found in the Tima-us a twofold Crater, since it is usual with him to follow strictly the words of Plato. At the same, time however, in interpreting the Pha-drus, lie makes mention of the twofold Crater. But according to the di\inc lamliliehus, the Crater is the one vivilic cause, comprehensive of the whole of life, and collective of it ; itself sustaining itself, by certain demiurgic reasons, which pervade through all life, and through the whole psychical orders, but al lotting to each soul in its proper order, appropriate measures of connexion ; allot ting to some from the beginning first measures, through the first mixture, but se condary measures, to those that have been again mingled. For such as is the or der which they have with reference to each other, such also is the progression which they are allotted from the Crater, receiving from thence the boundaries of life. Such therefore, are the dogmas which we have received from these men.

Our preceptor however, surveying real Ix-ings from on high, as from a watchtower, and following the narration of theologists, places in the father himself and Demiurgus of wholes, a prolific power, according to which imitating the intelligible God, he possesses both a maternal and paternal cause with reference to the mundane Gods, being himself the .source of essence, of life, and of form. PROCLUS ON THE [BOOK v. Since however, it is necessary1 there should be a definite and separate cause of the psychical life, fabricating in conjunction with the Demiurgus the whole world, and gem-rating all the psychical essence, this cause, he says, is delivered to us through the Crater. He adds, that theologists arcunely asserting that which they assert, have devised marriages and offspring of the Cods, through which they obscurely signify the kindred communion of progeny in the Gods ; but that Plato mytliologically introduced mixtures and coin-mixtures, assuming the genera of Ix'ing instead of seed>, but mixture instead of marriage. .For souls indeed, ac cording to the being which is in them, were produced by the Demiurgns; but according to the life which is in them, from the Crater. For this is the vivific cause of essential life. Since however, they are. in a greater degree I ires than btitigs, and are allied to the M\ifu: order; on this account, the mixture originated from the Dciniurgus, but is perfected in the Crater. For this on all sides com prehends in itself the genera of souls, and generates them in conjunction with the Demiurgns.

These therefore are four, \\/.. he who mingles, the Crater, the things mingled, and the mixture. And the first indeed, has the order of father; the second is generative, and definitive of the form of souls ; the third, proceeds from both, but in a greater degree from the father ; and the fourth is formalized, according to the generative cause, so as to become one thing, through the Crater. Uut if it lx- requisite to develop the conceptions of our preceptor on this subject, it must be observed that as the uvilic deity,1 comprehends in itself all the fountains of life, \i/.. Midi as are; generative of souls, and of the da-moniacal order, such as bring forth the angelic series, and such as produce nature in the last of things, — one certain \ivilic deity J proceeds from it, which is the fountain of all the progression and generation of souls, and which being co-arranged with the Demiurgns, produces together \\ith him, the. whole psychical order, every supermundane and mundane soul, and proceeds to all things, and vivifies the \\hole world. Orpheus celebrates this vivilic deity as equal to the Demiurgus, and connecting and conjoining it with him, makes it to be the one mother of all the things of which Jupiter is the father. But Plato calls it the Crater, as being the fountain of the psychical life. For this Crater receives the generative energy of the father of souls, and according to this the form of souls receives its specific distinction; whence also this form is called a mixture. Jupiter indeed contains in himself a royal soul, as Socrates says in the Philebtis ; but he likewise contains this fountain, which co-operates with him in the production of the psychical order,

1 It it rt <|uiMte here, to supply the won! N<. 1 i. e. Rhea. 1 i. f. Juno. no ok v.] TIM/FUS 01- PLATO. 077 And the Barbarians call this vivific cause the fontal soul, which is unfolded into light, together with fontal virtue,1 from the. intestines of the whole vivilic Goddess, in which the fountains of all life, the divine, the angelic, the dirironiacal, and the psychical, are contained. But the theologist of the Greeks denominates this vi\ilic cause Juno, who presents herself to the view together with Vesta, from the mighty Hliea, who comprehends in herself all the Aivitic powers, and who at last brings forth Nature herself; though lie conjoins Juno with the Demiiir^us, as mother with fattier, and represents her as the source of all the Titannic division, which is surveyed in souls, according to portions, and the cause of separation. Plato however assumes the Crater, the mixture and the portions; for the Crater is the cause of the division of the portions. Hence, he does not divide, till he has disseminated the genera in the Crater. In short therefore, being impelled by these observations, we say, it is evident that the Crater is difierent from the Demiurgus. For every where, he who min gles, the Crater, and tin; things that ore mingled, are distinguished from each other. For it is also evident, that the Crater is dillerent from the Demiurgns, because it is psychogonic, or generative of soul.

For neither in the production of intellect, nor in the fabrication of bodies, is the Crater assumed, but alone in giving subsist ence to souls; because mixture is adapted to these, as bciuu; of a middle nature. But if the Crater is psychogonic, it is doubtless peculiarly1 the cause of souls. And if it is co-ordinate with the Demiurgus, lest it should be in want of things posterior to itself, or should have something more total than itself, and thus should not be entirely the cause of all the things, of which the Demiurgus is the cause, but he is an intellectual God, and the best of causes ; — if this be the case, the Crater likewise is intellectual ; and if the former is fontal, the latter also is fontal. And why is it necessary to observe, that the Barbarians likewise, call the partial causes' [of soul] fontal Craters ? This Crater therefore, is a fontal Crater ; since it is the cause of souls so far as they are souls, and not of all life. For it is neither the cause of intellectual, nor of physical life. Plato likewise elsewhere calls soul itself the fountain of prudence ; and in the Pha-dr'us, he denominates it the foun tain and principle of motion. Much more therefore, should we call according to him, the first soul fontal, and the Crater fontal, if then; is a Crater established with the Demiurgus of wholes ; since other Craters also are delivered both by Orpheus

' i. o. Vesta. For, according to the Clialdncans, as \\e Icurn from Proclus on ilic Orutjlu*, Rhoa contains Juno, llic fountain of »oiil*, in her right-hand parts, ami Vota, the fountaiu of virtue, in her lefllian'l r>nrts. . * For if'iuf here, it is necessary to read i?<«t. J The word ninai a omitted here iu the original. Tim. Plat. VOL. II. 3 IJ 378 i'ROCLUS ON THE [BOOK T. and Plato. For Plato in the PhilelnJH mentions two Craters, tlie one Vulcanian, but the other Dionysiacal. And Orpheus knew indted of the Crater of Bacchus, but he also establishes many others about the solar table. And with respect to Homer, does he not represent Hebe as pouring out wine, and Vulcan drinking from a howl, and distributing nectar to all the (iods? These things however, require a more abundant discussion. But what has been said will be sufficient for the pre sent purpose, since in another \vork, we shall investigate a more perfect developement of each particular, if it pleases the Cods. Some one however, may doubt, through \\hat cause Plato, when generatin"1 the soul of the universe, makes no mention of the Crater, but only of the mixture and commixture; but in the geneiation of partial souls, he at the same time mentions it, and reminds us of the mixture of tin- soul of the universe ? In answer to this, it must l>e .said, that in the first place divine souls in proceeding, abide in the Crater, and do not depart from their fountain;

but partial souls are separated from, and frequently proceed out of it, through verging to generation. In the former then-fore, as In'ing vehemently united, he does not separate the Crater from the mixtu-e. Hence some apprehend that the soul of the universe is the first sou! ; ami others denominate it Junn, not being able to divide it from its proper foun tain. Hut in these [i. e. in partial souls], as being separated from the Crater, Plato disjoins the cause [i. e. the Crater] from the things posterior to it. In the second place, it must he said, that the whole of the psychical order is constituted by both, \i/.. by the mingler and the Crater; but since one part of this order abides, but the other proceeds, and one rejoices in union, but the other is a friend to division, - hence, the Demiurgus in a greater degree constitutes the former, than the Crater; but the latter as being more material, is more allied to the prolific cause [i. e. to the Ciater]. On this account, in the former, the whole is attributed to the Demiurgu.s ; but in the generation of partial souls, the Crater is assumed. The fables of the (J reeks also assert things of this kind. For they say that Juno is the cause of insanity, but Jupiter of temperance ; and the former, of labours about »eneration ; but the latter, of an elevation from it. For Juno excites all things to progression, multiplies them, and causes them by her illuminations, to be prolific. And thus much in answer to the doubt.

Hut I think it fit that the divine lamblicus should look to these words of Plato, and assume from them, that Plato constitutes the soul of the world, and not the supercelcstial soul, from the mixture of the middle genera. For how, as his design AViis to constitute the universe, could he opportunely make mention of the super mundane soul, since when he mentions time, which is allotted a supermundane order, he at the same time co-arranges it with the universe » For he says that time was Generated together with the heaven. And thus much for this admoni tion. Hut whether Plato know, or did not know that there are supermundane souls, is to he investigated. For it is worthy of inquiry, since he nowhere clearly says that there is a soul of this kind. And to those who do not admit that then; are supermundane souls, it must be said, that it is requisite there should he souls of this kind, which are iinparticipahlc, hut understand transitively, and in this dif fer from intellect ; and which likewise intellectually perceive more than one thin;* at a time, and in this transcend mundane souls. For the progression is not col lectively, from understanding all things at once, to the intellectual perception of one tiling at a time; hut is through the. perception of more things than one, yet not of all tiling at once. It follows therefore, that those who through these reasons admit, that there arc souls prior to the world, should show how these souls arcmedia between the impartible and partible essence, and if they are partible, what this partibility is, and if they are distributed into parts, and similarly fashioned with mundane souls, by what contrivance they are prior to these, when they do not at all ditler from them according to hypostasis ?

If also it be requisite that I should pay some attention to my own oracle1, I should say, that each of these supermundane souls has the intellectual nature, which it participates I'or the impartible which is above it. For that supermundane intellect is primarily participate. Each likewise, has the partible nature not simply, but so far as the multitude of mundane natures is suspended from them. Hence, they are more impartible than partible, just as on the contrary, the last of souls are more partible than impartible, because the partible and not the imparti ble, is the peculiarity of their essence. Hence too, each of these is the peculiarity of the souls that subsist between the supermundane and the last of souls. For the impartible is peculiar to them, because a peculiar intellect is established above each of them ; and also the partible, Ix'cause a peculiar body is suspended from each. And as in the latitude of souls there are so many differences, these diffe rences cause the soul either not' always to abide on hi^h, or to abide and In; supermundane, or to abide and be mundane. By conceiving therefore, the soul which ranks as a medium between these, to be a tiling of this kind, we shall not wonder if souls were generated equal according to section, but that some of them have their boundaries as far as to superficies, and others, as far as (o solids ; which also makes the latter to IK' mundane, and to proceed into bodies ; but preserves the former prior to the world, and without any contact with body. Perhaps too, some of them proceed as far as to linear boundaries, but others as far as to su perficies. Jlence, some of them are alone supermundane, but others are media

1 OK is omitted here in the original. .-WO PROCLUS ON THE [BOOK v. between snpennundane and muiulano souls, just as superficies are media between linear Ixjuiulariea and solids. Moreover, it is not at all wonderful that the harmony should he dillerent from the three genera of modulations in sensibles. For it is not necessary that (here should !w only three harmonies, but that this number of them should !><• apprchended in sounds coiumeiisurate with sense. It is not ho\ve\er impossible that there may be certain harmonies more excellent than these, since these three genera are not assumed from division, but from experiment and sense. These also may l>e admitted to exist in supermundane souls, by the insertion of t\vo media as far as to linear boundaries, and as far as to superficies, in the first duple and triple alone, or in the intervals that follow, and in these producing two cir cles. JUrc likewise, cutting the internal circles only in half; fur there are two intervals; but tin. re, into three parts. For so many an- the intervals of the live boundaries. Hence /ten; one and three are generated, bill there one and (he, just as IMato in the mundane souls, makes one and seven. According to all things therefore, it is possible for those supermundane to differ from mundane souls, and according to the medium and the multitude of circles. The ratios of IMato also, have that \\hich is common, and which extends to every psychical essence, ele vating us from the psychogony which proceeds into solid numbers, to that which is more simple than this, and proceeds as far as to superficies, and from this to that which proceeds only as tar a* to lines.

The\ also produce three psychogonies, which accord \v ith the three genera of souls. For tlif progression from an essence jM-rlectly impartible, into that which is distributed according to all num bers, is not without a medium; hut here likewise, as in all other things, the pro gression is through media. If however, this Ix- the case, it is not at all wonderful, that partial souls, in which tin; partible nature immediately exists, but the impar tible through other media, which are elevated prior to them to intellects, should cause the divisions to become more numerous with the partible nature, and these to Ix.1 more than with the impartible. I mean, for instance, that the sesquioctaves should l>e divided with the apotoma- and the leimmas, and that this same diatonic genus should be in them, with two intervals, but which as it were define the diatessaron and diapetitc, the same ratios being preserved in the extremes ; so that in these also, the psychogonic. ratios take place, but with a more abundant dif ference. For of the middle genera, essence predominating, makes a divine soul, sameness a da-moniacal, and difference, a partial soul. These likewise predo minating according to dilleivnt modes, many divine, many demoniacal, and many partial souls, are constituted ; as IMato also indicates, when he says, that the Uemiurgus assuming the second and third gradations of the mixture, gavo

BOOK v.] TIM/KUS OF PLATO. 3«1 subsistence to partial souls. For by assuming in those that which is similar to tliis, wo shall be able to assign tin- dillerencos of them with reference to all the middle an<l tin' fir- 1 souls, and likewise to give the following common definition of all of them. Soul is an essence, which is a medium between truly-existing es sence and generation, benur mingled from the middle genera, divided into essential numlter, hound together by all the middles, diatonioally harmoni/ed, living one and a twofold life, and Iwing gnostic in one, and also a twofold man ner. For by adding to this definition the peculiarities, wo shall have the projHT numbers of divine or demoniacal, or partial souls, from the essential hypostasis of each. Wo shall likewise be very far from saying, that soul is the cntclccheia of the bodv, or of the physical oruan having life in capacity. l;or this definition, neither in asserting that soul pertains to a certain thing, says what it is, nor does it comprehend every soul. For divine souls are not the souls of organic bodies ; nor does this definition avoid comprehending in itself the thing defined. For that which lives in capacity, has soul in capacity ; all which inconveniences are avoided by tin1 definition given by us above, which is truly a definition, possesses that which is common, and which extends to all the genera of souls, explains its middle essence, and by no means makes the object of investigation a part of the definition. We ha ve however, been thus prolix, for the purpose of giving com pletion to the parturitions of our soul, though Plato should not speak of the super mundane soul.

But if some one should doubt, why Plato does not mention other souls, the divine, and the demoniacal, it must ho said to him in reply, that Plato assumes the same mixture in these. For though demoniacal differ from divine souls, yet he surveys as one, all the undefiled genus of souls, when compared with the genesiurgic soul. At the same time also, through making mention of the souls that exists as extremes, and asserting that they derive their subsistence from the Crater, he manifests that the form of all the middle souls is from thence. 15ut I mean by the extremes, the soul of the universe, and partial souls. For that he gives peculiar souls to the stars, and to the sublunary (iods, is evident from what is said in the Laws. For he there says, that we do not see the soul, but we see the body of them ; and lie inquires, how the soul itself moves the body ? It is likewise evident from what has been Ix-fore said by him in this dialogue. For he calls the stars divine animals. Whence therefore, do they possess the divine nature, and whence their peculiar motion ? For if some one should say, that a divine animal does not at all differ according to the partible life, from the >ilest animals oa the earth, it would alone receive an entdccheia from the universe. Shall we not however, give souls to the sublunary Gods, who are the progeny of

332 PROCLUS ON THE [HOOK v. Heaven and Earth, and of Ocean and Tethys? But in tins case, how will they any longer l>e Gods ? For they will either be more excellent than souls, or they will have souls. But if they are mundane Gods, divine souls will l>o suspended from them. And the same reasoning applies to d;emons. If however, as we have said, Plato does not now mention these, it is not wonderful. For the mode of .subsistence in them, is not similar to that of partial .souls. For to all their souls, the immutable, the uninclining, and the not proceeding out of intelligibles, are common; but propensity to the realms of generation, audacity and a de-flux ion of the wings, originate from the souls that are now produced. If also, we should again inquire, in what di\ine, da-moniacal, and partial souls, differ from the mundane soul, according to the psychogonic diagram ; for it is not possible that secondary souls ' should entirely consist of the same things as those that are prior to them ? We must .-ay, in answer to this inquiry, that the same ratios are in all of them. For Plato makes mention of the same as existing likewise in partial souls, such for instance, as sesquioctaves, sesquitertian, and sesquialter ratios. But the terms or boundaries, in which the ratios are contained, are different. For the terms which are assumed, in all the psychogonic diagram of the mundane soul, are primary ratios.

Nothing therefore hinders there being duple ratios in divine souls, and that there should l»e an increase of these, if it should so happen in da-moniacal souls, after another manner. For progression increases multitude. There- will either therefore be a difference in the terms, or in the ratios. But this is impossible in the latter. For, as we have already ob served, he mentions these, as also existing in partial souls. Hence, a difference must IK; assumed in the terms; just as there is a difference in partial .souls with reference to these, not only in the terms, but also in the divisions of certain ratios ; so that the ratios are common, but the terms different. Impartiality therefore, or an exemption from the distribution into parts of partial souls, \\ill be common to all demoniacal souls. But an increase of the number of the ratios in partial souls, causes them to l»e in a greater degree partible than da-nions, and to descend, instead of abiding on high. And such as are the decisions of my oracle concern ing these particulars.

AN hat however, is the meaning of the words, "mingling fie tempered?" Shall we say, that the union in those lives has an arrangement more ancient and vene rable than division? And how is it possible we should not assert this to be the case ? For mixture is in things which are divided, and separation is consequent Instead of rait ^ci/rrpau in ihis place, it is necessary lo read, rai HOOK r.] THLEUS OF PLATO to mixture.1 In partial souls, on the contrary, Plato (rives a precedaneous order to mingling. For ho says, " niiii^liny he pound ont ;" because in these, divi sion is more abundant. And Socrates in the Pha-drus says, that the horses and charioteers oi' other souls are mingled. Tlie expression likewise, he poured out, is significant of a downward progression and an indefinite * effusion. But if you understand the pouring out in such a way, as if spoken of liquid substances, jwrhnps you will see that this also is adapted to the soul. For moisture is ;i symbol of life. Hence both Plato, and prior to Plato the Gods, call the soul at one time a drop of the total vivification, but at another a certain fountain. Moreover, in the words, " the remainder of the former things," we must suppose by the former the middle genera are meant. For Plato cannot speak of the mi.iture which is there, because the whole of this was consumed, in the generation, distribution into parts, and harmony of the soul of the universe, as he there says.

Of the middle genera however, it is e\ident that some of the natures are supreme, and intellectual, but others media, and others last. But analogy makes some to be first, others media, and others to subsist at the extremity. For the extremes being different, between which there are media, it is necessary that the media likewise- should analogously difl'er. Hence, we In-fore observed that the impartible in each soul is one thing, and that which is divisible about bodies another; just as a different body is sus pended from a different soul. The extremes therefore lM-ing difierent, the media also will be necessarily different. And through things indeed, which rank as the first, the Demiurgus constitutes divine souls, but through media, da-moniacal souls, and through such as rank in the last place, partial souls. These last there fore, are now called, " the remainder oj the former;' because in a certain respect they are similar, and subordinate to them. For the remainder is entirely assimi lated to the whole of which it is a part, and is inferior to that which is more per fect, and has a precedaneous order. Hence, we must admit both those who say that these partial souls are the remains of the middle genera, and the divine lamblichus, who attributes an exempt transcendency to the genera which give completion to di\ine souls, and at the same time preserves the similitude and variety of all the middle genera.

"And these after a certain manner indeed were the same, yet were 1 Instead of rryt ^itv fjii,tvt, i-a« *r tiyprjfiirott ovfijl r»|i ^larpiirrwt, .tat twofttvifi riji p'l.rvtt 111 till* place, I read, ri/i p<v piltttt, tatrr itypufirvon ovorjt, cat rrji tiatftviui twofttrrfi rrji * Fur HfitoTou bcrt, it it necessary to read uoptrrov. FK'OCLUS ON THE [BOOK v. no longer pure and incorruptible similarly, and according to the same, but were of the second and third order." Through what is here said, Tinwus indicates the similitude of partial souls to those that are total, and their diminution, and different progression. For lie not only describes the difli-rences of them together with their alliance, according to the first and second demiurgic energy, nor alone according to their union with, and separation from the Crater of life, nor according to the transcendency, or de ficiency of genera, but also according to the mode of mixture, which is the same, and yet not the same. For neilher the mixture of the genera, nor the non-mixture of difference is similar. For difierence is more abundant in partial souls. Hence in these, one of the horses is good, lint the other bad ; and consists of contraries, as it is said in the 1'ha-drus, through the predominance of di\eisity. He shows therefore, that after a certain manner they are the same, and also according to the peculiarity of the whole composition. For the whole mixtures become no lonirer pure and incorruptible, according to the same, and similarly, but are of the second and third ranks ;

since in these there is diminution and arrangement. \\hat therefore, are the natures which he calls pure and incorruptible; for they are not such as are impassive only ? For it \\ould be a small thing, if the di\ine difiercd from the partial genus of souls, in this alone. For this affection of passivity accedes as the last thing, after the fli-ht from real being, after the downward propensity and inclination, and after the deiluxion of the wings ; as Socrates also says in the I'ha-drus. It is better therefore to say, that the pun- and incorruptible signify, the immutable, the uninclining, the inflexible, and the entire and undefded form of essence, \\hich is neither converted to secondary natures, nor receives any mutation, nor diminution of life, and which is established remote from all mortality, and is exempt from the laws of Fate. For these things are common to every genus of souls, w hich always transcend generation. But the contraries of these, are adapted to souls which are able to descend into genera tion, to change their life from intellection to action, to become at a certain time subject to the dominion of Fate, and to be mingled with mortal concerns. Neither therefore is the iminovcahle present with these according to the same things, since they sometimes proceed into generation; nor when it is present with them, is it present after the same manner. For that which is always intellective, is more excellent than that which sometimes departs from its proper intellectual energy.

Since however, in these souls also there is an arrangement, or order, and some BOOK v.] TIM/EUS OF PLATO. 305 of them are undented, l»eing conversant with generation, and departing ' from their own order, but f jr a short time, hut others are involved in all-various flowers, and wander for very extended periods, Plato also indicates the diH'rrence of these by saying, " tliat tiny rare (if' the second and third order." For souls that descend, and are defiled with vice, arc very much separated from those that always abide ou high, and are without sin. But the media between these, are those souls that descend indeed, yet are not defiled with vice. For the contrary of this is not lawful, viz. to be defiled with vice, and yet abide on high. For evil is not in the Gods, but in the mortal place, and in material things. Again therefore, from what has been said, it apj>ears that the first genus of souls is divine. For every where that which is receptive of deity, has a ruling and leading order, in essences, in intellects, in souls, and in bodies. But the second genus of souls is that which is always conjoined to the Gods, in order that through this genus the souls which sometimes depart from, may be recalled to the Gods. The third genus is that which descends indeed into generation, but descends with purity, and exchanges a more divine for a subordinate life, but is exempt from vice and passions.* For this is in continuity with the genus of souls, which always abides on high, and is always undeliled.

And the fourth and last genus is that which abundantly wanders, which descends as far as to Tartarus, and is again excited from thence. It likewise evolves- all-various forms of life, uses various manners, and at different times different passions, and assumes the various forms of animals, the dannoniacal, the human, ami the irrational, but at the same time is governed by Justice, recurs from earth to heaven, and is circularly led from matter to intellect, but according to certain orderly periods of wholes. The words therefore, " no longer pure and incorruptible, similarly, and according to the some" signify that partial souls are in a certain respect incorruptible, vi/. accord ing to essence alone ; and that in a certain resjM'ct they are not incorruptible; viz. that according to energies, they are filled with all-various fatalities, are born along1 with flowing and mortal beings, and that they do not possess these energies always after the same manner, and with undeliled purity, but sometimes in a greater, and at others in a less degree, then: In-ing an all-various inequality in souls, according

1 For VftirrufttytH here, it is necessary to read n$urru/i(>>ai. 1 This is tin- he TOM genus of souls, which ilt.sremU into mortality, partly for the beneroleat purpose of lending kirk to the intelligible world, the fourth aod last genus of souls, und partly in compliance with the law of Fate, which obliges souls of this third class to descend at stated periods into the realms of generation. 1 For tftipatpc pivot here, read r/iy^to/ioai. Tun. Plat. VOL. II. 3 C to their habitude to the mortal nature, through which they are deprived of purity and incorruptibility according to life. " But having constituted the universe, he divided souls equal in numl)er to the stars, and distributed each into each." Every order of souls is sus|>ended from these two fountains, the demiurgic, and the vitific. And the first, the middle, and the last parts of this order, pro ceed from these, and are defined through these Gods. .Since however, in this order, some souls are more total, but others more partial, and some do not depart from their proper principles, but others proceed as far as to matter, and some are leaders, but others have the relation of followers, the Demiurgus placed the former o\er the latter, subjected the more partial to the more total, distributed the multitude of souls according to genera, under their presiding Gods, and subjected according to herds, different souls to the government of different leaders.

And now indeed, having constituted divine souls, he makes partial souls the attendants of them; and shortly after, he also arranges their \ehicles when he produces them, under the divine circulations, and parts under wholes. For as soul is to soul, so is vehicle to vehicle, and both to both, according to geometrical com position. But of this hereafter. For now, not having yet made them to be mun dane, he distributes them about the starry Gods. Tor the word star* manifests the souls of the starry bodies. He divides therefore, the multitude of souls, e<mal in number to divine souls, and distributes each into each star, having, says Plato, constituted the universe. Plato bowe\er, does not say that he made one mixture, as he did in the soul of the universe, causing it to be one from three wholes, €-ssence, same, and different, and dividing souls from this by ablation. For he does not immediately from the mixture introduce the distribution of these souls about divine souls, passing by the division into numbers and harmonic ratios, and the doctrine of the vehicle, but he comprehends at once all things, vi/. the mixture, the section into parts, and the possession of figure, in the words, having constituted the universe ; from which likewise, all partial souls were distributed and adorned. But he constituted the multitude of all these souls. For the gene ration of each may be said to IKJ a constitution; just as he asserted of the soul of the universe, through its completion from many things. For he then said, " Since till the constitution of the soul icas effected conformably to the intention of its composing arti/iur." Having constituted therefore, all the multitude of souls, he divided

BOOK v.] TIM;EUS OF PLATO. them equal in number to the stars, separating the former from each other, according to the peculiarities of the latter. \Vill you therefore say that he distributed them eq.ua! in number, so that one partial soul is arranged under one of the stars, and that there are as many souls in quantity, as there are starry Gods ? For this may appear to lie evident by his adding, thateaeh soul was distributed into each star. But how shall we sav that this is a Platonic dogma, since Plato shortly after says, that the Demiurgus disseminated some souls into the earth, others into the sun, and others into the moon? For from these words, he, leaves a multitude of souls in each star. May we not say therefore, that the equal in number must not be surveyed monadically, but according to analogy? For in numbers, the decad is analogous to the monad, thirty to the triad, fifty to the pentad, and in short, all the numbers after the decad, to all within it, and the second are equal in number to the first. Nor is the jMjntad on this account equal in quantity to fifty, or the triad to thirty ; but they have the equal according to analogy alone. For what the triad is in monads, that thirty is in decads. Perhaps therefore, the equal in number is thus to be assumed in partial souls.

For since in eacli of divine souls, there is a certain appropriate number, which it antecedently and unically comprehends, this number when expanded, defines the multitude of partial souls which are arranged under it. And the number indeed of the souls which are primarily suspended from it is less, but the power is greater; but of those that are secon darily suspended from it, the power is less, but the number is greater. Each however, proceeds analogous to it. For thus in numbers, the tetrad in tens, and in hundreds, and in thousands, is analogous to the first tetrad. These things therefore, may IN.* said, in answer to the present inquiry.

It may likewise be added, thai the form and the character accede to the attendants, from the leading (Iods. But this form is numl>er, defining the j)eculiarity of life. As many therefore, as are the leaders, so many are the forms of life which follow these, as for instance, Saturnian, Jovian, Solar, Lunar, and in a similar manner in the other Gods. For the form originating from on high, pervades as far as to the last attendants, and establishes all of them in a similitude with the leading God. For about every God there are more partial Gods; angelic orders unfolding divine light; da-mons, proceeding together with, or being the guards, or attendants of the God; and the elevated and magnificent army of heroes, previously repressing all the disorder arising from matter, con necting the divine vehicles, and purifying the partial vehicles which revolve about these, and assimilating the latter to the former. About every God likewise, there is a choir of undetiled souls, resplendent with purity, and a multitude of other souls, at one time elevating the head of the charioteer to the intelligible, and at another, co-arranging themselves with the mundane powers of the Gods. And of these, some are distributed1 about one, but others about another power of their lending God. On this account also, in solar souls, some are suspended from the Piconian, others from the prophetic, others from the demiurgic, and others from the elevating power of the God.

In other Gods likewise, all the souls which are the attendants of the same divinity, have not the same order, but some are distributed* about different powers of the God, and others participate more nearly, or more remotely, of the same power. All of them therefore, equally* partake of the common form of their God. For in the Gods themselves, union precedes multitude, and one sameness, the difference according to separate powers. Hence, through these things it is evident, how souls an? equal in numl>erto the stars.

It is necessary however, to make mention on this subject of the conception of Acyllus,4 viz. that partial souls are said to IK.' equal iu number to the souls of the stars, not according to a division about them, but according to a similar generation with reference to them, so as to consist of the same equal quantity of numl>ers, of which each of the starry souls consists. For thus this man interprets the equality in numlx-r of p-rtial to total souls, as signifying that each partial is di\ided into the same numl>er of parts as the starry soul under which it is arranged, and distri buted by the father. Hence also, the former is .similar to the latter; so that all souls do not possess all-various numbers, but some less and others more, the ratios in all of them U-ing the same. For IMato does not define the numl>ers, but the ratios of the parts. \\ e however, have In-fore observed, that nothing prevents partial souls from differing from those prior to them, in the multitude of the terms ; and what the mode is of their dillerence, we have demonstrated. And thus much for this particular. But now the first distribution of partial about divine souls is effected, before they l>ecome mundane. For both according to a supermundane and mun dane co-arrangement, parts are woven together with wholes. .So that if in the temples vthich are here, there is a certain establishment5 of those that

1 For eevoyrai here, which is evidently erroneous, I read iS«>f^6»rui. * Instead of utpovtruc here, it is necessary l<> read i\uy«i/» rui. 1 For tttai here, it is nece^ary to read tTcrrj*. * This Acyllus i» not mentioned by auj writer besides I'roclus, nor by him cbewhere. * Proclus here alludes to lhal part of initiation into the mysteries which was called Opovtitfioi, or col location on a throne. But I his consisted in placing him who wa» to U initiated on a throne, dollied in a sacred and nmtit: dress, aud uu oniirduicd with sukiiw riles > tLc other in \stio in the ucau time* dancing about the throne. HOOK v.] TIM/KUS OF 1'LATO. arc initiated, it will convoy to us an linage of this demiurgic Co-arrangement of partial with t«ital souls, and of their distribution about their leaders. For divine souls themselves nrc distributed about the powers of the total soul of the universe : for they proceed according to the multiform powers contained in it, and are established, some of them in the circulation of the same of this soul, but others in the periods of the circulation of the different. But again, about these divine souls, partial souls art; arranged, distributing their total powers, being co-elevated with them to the intelligible, filled from them with immutable intelligence, and arranged by the numbers of their proper leaders. As therefore, these mundane divine souls ascend through the twelve Gods,1 to the supercelestial place, thus also partial ascend to it, through divine souls.

For they are united to them, according to the supermundane co-arrangement, which Tinv.eus calls distribution, as being ellected according to the divine law, which is seated together with Jupiter, as it is written in the Gorgias, and in conjunction with him adorns the more total and more partial orders in the world. Hence there is one similitude of all partial souls, and a distribution according to the empires of the Gods. And the Demiurgus is the cause of both. These things likewise pertain to souls in a supermundane manner. So that the differences of souls are not, as some say, from habitudes of a certain kind, but from their peculiar essence. For the co-arrangement of them is with different leaders, and the distribution of them is essential. For what they posse*? from the one fabrication, they possess according to essence.

Since however, partial souls are said to be distributed about the stars, it is evident that they have the fourth order from the soul of the universe. For with this soul, the souls of the celestial spheres, and also those of the1 sublunary spheres, which comprehend the whole elements, subsist. Hut under these are the stars, and such more partial genera of Gods1 as are comprehended in the whole nesses of all the before-mentioned circulations. And lastly, under I lies*: are partial souls. Hence the soul of the universe is alone universal. The souls that are allotted the government of the circulations, are universal partial. Those that are comprehended in these circulations, are vice versa, partial universal, And in the last place, partial souls have alone a partial subsistence. Plato therefore calls all the divine souls that are comprehended in their wholenesses 1 i. c. Through the twelve find* thai belong to tlic liberated order, and which -Arc divided into four triad*. Of ih< •<• in. id- alio thr first, \\liirh consist* of Jujtiler, Nrjiium1. :md Vulcan, is demiurgic or (ahricativr | the trronil, ronxiiting of Vcstii, Mimrr.i, and Mars, M of a guardian characteristic ; the third, which is composed of Cores Juno, and Diana, is vivilic ; and the fourth, which consul* of Mer cury, VeniM, and Apollo, is of an harmonic and elevating diaractcrutic.

* And these are the satellite* of the stars. stars, whether in heaven, or in the sublunary region, giving to all of them a com mon name, from things known to all mc-n. For all of them have entirely certain starry-formed vehicles ; since Socrates also assimilates partial souls leaping into generation, to the stars, according to their vehicles. Tor lie says, that some of them were disseminated by the Dcmiurgus about the earth, and the moon; as it Mould l>e absurd, if partial souls were alone distributed about what are properly called the stars, but the other (Jods should not be leaders of the herds of souls, which exist in each element analogous to them; \i/,. the aerial, aquatic, and terres trial Cods, concerning \\hom he says, that they become \isible \\heii they please.1 Uut as we have said, he gives to them a common name from things obvious to all men, and in consequence of not neglecting to survey that \\hich is sensible.1 " And causing them to ascend us into a vehicle, lie pointed out to them the nature of the universe," Such therefore as say, as the great Theodorus, that the vehicle of the soul is the nature of the universe, neither .speak conformably to things themselves, nor to the words of Plato. For neither is the nature of the universe the \ehiele of a partial sold ; for it is suflicient to such a soul to conduct a partial nature rightly ;

nor can we co-arrange with what follows, the expression, lie painted out. Nor will they speak conformably to the nature of the thing, who look, not to the fol lowing, but to the former colon, and say that by the vehicle, a star is signified. For where is the vehicle of a partial soul, which falls into generation, said to IK.' a star, ctcn though you should speak of the corporeal star, since a star always abides on high ? Hut it seems that both these were persuaded to adopt this opinion, from the Demiurgus not lust constituting, the \ehicle, and afterwards causing the soul to ax-end into it, though they ought to have seen, that in consequence of the vehicle being formed at the same time with the soul, it would be superlluous to represent the Demiurgus constituting the body lir>.t. To which may be added, that it has been l>efore shown, that the Demiurgus produced bodies in conjunction with souls. If therefore, it be requisite both to follow things themselves, and the doctrine of IMato, it must be said, that the nature which is pointed out by the Demiurgus is one thing; the star under which the soul is arranged another, and this incorporeal ; and this vehicle which is subservient to souls, another. Jt is

1 Hence it follow i that in each of the split-re* of tin- elements, there i> one leading Ciod having a urry-fiii and vehicle, and numerous s.iii Ilile* ultuiit lhi» divinity, in the same m. inner as in the :>]>Lerea of the jilauelt, and I IK inhere of (he fixed »l.ir>. * For toOijrur here, it it ncce»*ary to read uini).,rtc. HOOK r.] TlM.ttUS OF PLATO. .39l also requisite to say, that souls ascending intotlicir vehicles, tacame citizens ofthe universe, proceeded into, and wore arranged in subjection to the whole world ; that souls likewise were divided together with the stars; and that they surveyed Nature and the whole mundane order, being themselves arranged above the nature of the world, hut receiving their own proper mundane allotment. For in the first place, they were constituted ; afterwards, they were distributed about the divine go vernments ; and thus, in the third place, they ascended into vehicles, surveyed Nature, and were auditors of the laws of Fate ; from all which, it is easy to per ceive, that according to Plato, souls an- superior to Fate, according to their high est life. For that which the father of wholes gave to them, is according to nature. Hence, as the [Chaldean] Oracle says, " By understanding the works of the fa ther, they fly from the shameless ' wing of Fate. But they lie in God, drawing vi gorous torches, descending from the father; from which descending, the soul plucks of empyrean fruits, the soul-nourishing flower."

\\ hat therefore is the vehicle of the soul, and how does the Demiurgus cause souls to ascend into it? It is requisite then to understand, that the great lamblichus and his followers, are accustomed to say, that from all ether, which has a prolific power, the composition of the psychical vehicles is generated, divine bodies neither being diminished, nor constituting these vehicles by co-acervation, but proceeding according to divine lives, and giving morp/ic to partial pneumatic substances. It is necessary, however, to conceive in addition to this, what is more true, that the elaboration of these vehicles proceeds from demiurgic causes. For the maker * of every corporeal hypostasis constitutes these, who also pre pares seats for the Gods in the world. For he receives souls that are sent from the intelligible into the world, and uives different abodes to different souls. The Demiurgus of the universe likewise, constitutes them, and he the first of all. Hence also, he now causes them to ascend into vehicles, evidently producing the \chicle. For this was not fashioned in what has been before said, but the Demi urgus himself, having constituted this together with wholes, causes souls to ascend into it, and imparts to them the principle of their proper organs. For In: is the Demiurgus of animals, and of the plenitudes of the universe. Hence, he not only produces souls, but he produces them together with appropriate vehicles. And on a survey of the conception of Plato, we shall find that it is truly admira ble and arcane,1 since he does not represent the Demiurgus us fashioning these vehicles from wholenesses which previously had an existence, as neither does he

' For n»-cfci liorc, read n»nnv« i. 1 i. c. Vulcan. 1 For aroptjr** aUo in this place, read awoffrjror. ,•103 moCLUS ON TUP. [HOOK r, llie vehicle* of the planet* and the fixed ' stars ; hut he say* that the Dermurgus p iduccd these, thojunior Gods lending parts, and from these causing the bodies to coalesce. This therefore, is an evident argument that each of these vehicles is in a certain respect sell-constituted, and not fabricated by an ablation of other things, h>t it should IM» requisite that they sliould IK- ai;ain refunded into another tiling. For every tiling which subsists by an abscission of other things, since the abscission is accompanied \vith a diminution of the whole, must necessarily be entirely restored to (he whole. For it is necessary that each of (he wholes of the universe should ill ways remain a whole; on which account also every vehicle of (lie soul of this kind is p«T|>etiial, mid always the !«ame vehicle is Mis|M'itdcd from the sanw soul. For each is thus naturally adapt ed to subsist, as it was generated by the Demiur^us. For how can we any longer preserve the soul mundane, if we corrupt the vehicle ! And how can that be any longer said to be mumlane, of which there i- nothing in the univeibc I For if [lartial souls \\ere superior to a life in conjunction w ith vehicles-, lliev would also he suiK'rior to divine souls themselves.

.And if they were inferior to such a life, how does the Deiuilir^iH immediately oit their !•< m^ generated, introduce them iultt these vehicles, as he is now said to do ' How likewise, do souls use vehicles, both in Hades, and in the heavens, if these bodies are not |>erpetually KusiH-nded from them ? Hut it is evident that they do use them, both from what is asserted hv Socrates in the 1'ha-do, and in the 1'ha-drus. For in the former, lie says, that .VOM/.V ascending into vehicles, proceed to Acheron; and in tin; latter, that the vi hides of the Citnla being entity managed, proceed in etjni/ibriuiii, but the i't> hides of other souls that follow the duds, proceed ititli dijjicnlly, and scarcely [obtain the vision of the snperccleslitil pltice]. This therefore, may also be demonstrated through other arguments ; and these things have In-en he fore clearly asserted by us, and are now recalled to our recollection.

From this likewise, we may survey the difference of partial and divine souls. For in the latter, tin- Demiur^us placed the bodies in the souls, as beini; on all sides comprehended in them; the souls not beiiii; converted to the subjects of their government, but employing one immutable intellection, lint in the former, he causes the souls to ascend into vehicles; Itccanse they are adapted to be fnv (iiiently vanquished by bodies, and to IK- <-onverted to the natures over which they preside,1 when they become parts of the universe; in the same manner as their vehicles an: subservient to the laws of Fate ; and no longer purely live under the divine lijjht of Providence. And thus much concerning the vehicle of the sold. I lmli.nl lit irVui w>- lirir, it i-> liri ric.liy l» rrud nrXdi'Wf. * Fur iv(.ik..i/if »u litre, it is IKXI ^^r^ tu rrad ^iuiku»/ittu. BOOK v.] T1MJEUS OF PLATO. 393 It is worth while however, again to recall to our remembrance, but with a cer tain accurate consideration of what has been frequently said, that since the whole of our soul is a medium between an impartible essence, and that essence which is divisible about bodies, we clearly obtain this latter essence from its vehicle. Fora connascent vehicle is suspended from our soul, having an appropriate life, in the same manner as the vehicles of divine and darnoniacal souls. And this life is the partial essence, of which the soul antecedently comprehends the paradigm;

so that opinion is established in the soul as the paradigm of sense ; but the power of deliberate choice, as the paradigm of the orexis in its proper vehicle, according to which it is moved to this, or to that place, and is impelled to do this thing or that. For these are proximately the partial natures in the soul, and prior to these, the di/lerence in the soul of the all-various divisions of its essence, according to which it is distributed into parts, and possesses something which is impartible, and a whole. Since therefore, we assert these things concerning the separation into parts in the soul, it is worth while to inquire, what we should admit the imparti ble essence above our soul to be, since each of the souls superior to ours has an intellect1 prior to it. For each of these partial souls has not an essential intellect above it. For if it had, it would always abide on high, in the same manner as the souls superior to it, in consequence of intellect always detaining it in the intelligi ble, through always imparting to it its light. We have therefore already said some thing concerning this, and more than once, and we shall now assert more clearly what we conceive to be the truth on this subject, and what divinity imparts to our intellect. Hence, we have frequently spoken concerning what the impartible is irt each partial soul, it being a thing truly dubious, by extending our intellect to deity.

For to leave an intellect to each, and this partial, is a thing by no means to be admitted. May we not say therefore, that each of these partial souls is essentially suspended from a certain da-mon, every da-mon having a certain da-moniacal intellect above itself? A partial soul therefore, has the same intellect as the dirmon from which it is suspended, arranged as an impartible essence prior to it. Ilfiice, the da-moniacal soul primarily participates of this intellect, but the partial souls that are under it, secondarily, which also makes them to l>e partial. For each has a peculiar partible nature, but possesses the impartible, in common with the dujinons that are above these souls, and to whom the impartible is pecu liar. Hence daemons abide on high, but partial souls sometimes descend, divid ing themselves about bodies, as being more adapted to these. For if in partial souls, the genus of difference is redundant, which makes them unable always to

' Instead of ovv ben, it is necessary to read ro»f. Tim. Plat. VOL. II. 3 D 394 PROCLUS ON THE [BOOK v. energize according to all their powers, it necessarily follows, that they roust be more familiarized with the life, which is di\isil>!e about body, and !>e more remote from an impartible, essence, and thus preserve the analogous to each of the ex tremes; just as the most divine of souls, through a similitude to intellect, are more exempt1 from partible natures, and are more united to the impartible essences above them, from which they are connascently suspended ; and also establish an intellectual order in souls. It appears likewise, that the intellect ot each da-mon, as Ijeing a whole and one, is the intellect of the da-moii that proximately partici pates it, but comprehends also, the number of the soul-, that are under it, and the intellectual paradigms of them.* Kach partial soul therefore, will have, as an im partible essence, the proper paradigm of itself contained in this intellect, and not himplv the whole intellect, in the same manner as the da-mon who is essentially the leader of these souls. \\esay therefore, that the impartible of each partial soul which is above it, may be more accurately defined to lw, the form of it, which is comprehended in the one intellect that is allotted the government of the da-moniacal series, under which each partial soul is arranged. And thus both the asser tions are true, that the intellect alone of each is established in the natures which always exist on high, and that each is a medium, between the impartible above, and the partible nature posterior to it. And thus much concerning these parti culars.

Rut after what manner does the Demiurgus point out to these souls, the nature of the universe ? Is it by converting them to the world, and preparing them to survey the reasons contained in nature ? This however, is to make them less excellent, and to convert them from separate reasons to such as are inseparable from seiisibles. lint I he Demiurgus, on the contrary, elevates souls to the intelli- ••"ible, converts them to himself, separates them from matter, and tills them with divine powers and demiurgic intellections. May it not belaid therefore, that having the cause of nature in himself, he converts souls to himself! For every one who points out, entirely looks to that which he indicates, lint the Demiurgus alone looks to things prior to himself, and to himself. He beholds therefore the nature, which he indicates to souls, in himself. For he contains the unical prin ciples of all things, and pre-established in himself powers effective of the gene ration both of other things, and of nature. And as he antecedently contains bodies incorporeally, thus also, he comprehends nature supernatural!} . These thin<rs therefore are rightly asserted. It is necessary however to speak after ' For «£i#)rr)<T0(ii here, it is necesjary to reail i^iiaOai.

1 Instead of avrou in this place, it is uecessary to read nvruv. ""OK v.] TIM/EUS OF PLATO. another manner, not only placing idea in the Demiurgus philosophically, hut likewise, as theorists teach, surveying Natnn; primarily, pre-existing intellec tually ill the vivilic deity. For l>eing suspended from thence, she governs this visilile world, assimilates material to immaterial reasons, and refers corporeal to primordial motions. But it is necessary, to survey Nature secondarily, accord ing ' to the mundane order of the vivific Goddess, conformably to what the Oracles say, that iimnoixc \afure is suspended from Hie back of the Goddess. From her primary subsistence however, in vivilic deity, she proceeds into the demiurgic intellect. It is likewise requisite that souls should survey the fountains and roots of Nature in orderthat they may behold their own dignity and the total series from whence they are suspended, and that adhering to this, they should contemplate the universe. For by directing their view to Nature herself, they co-arrange them selves ' with Fate. As therefore, the Demiurgus himself, by antecedently com prehending the paradigm of Nature, governs the universe, thus also he is desirous that souls looking to the first and intellectual cause of Nature, should revolve on high, and conduct the whole world. For this is the highest allotment of souls. The Demiurgiis therefore, points out to souls, that fontal Nature, which pre exists in the whole vivific Goddess, conformably to that oracle itself of the Gods, which they delivered to their genuine mystics. But since souls have second and third lives, the Demiurgus also gives to them the reasons, or productive principles of these.

" lie also announced to them the Laws of Fate." That this is the second speech of the Demiurgus, again proceeding to souls through words adapted to souls, is evident. The former speech however, of the Demiurgus, is immediately addressed to the junior Gods, as Gods of Gods. But the second speech ' indicates that the Demiurgus (ills also these souls with words or reasons, hut not immediately as he does the junior Gods. And the scope indeed, in the former speech, comprehends a representation • of providential reasons, but in the latter, of the laws of Fate. Having therefore premised thus much, we say, In-taking ourselves to the things which are the subject of conside ration, that Fate must not be snid to be a partial nature, as some of the Peripa- ' Thr wonlt tVvrcpwi <vr »-nrn, arc onuiicd in thii place in the original, but ought to be inserted. 1 For rairraif luTO, read cui/raf. 1 The words q <V ttvripa, arc also in Una place erroneously omitted. 4 For rfi'f.<ian here, read tfj<j>aoir. 396 PHOCLUS ON THE [BOOK r. tetics, such as Alexander [Aphrodisiensis] assert it to be. For this nature is imbecile, and not perpetual. But we antecedently assume from common concep tions, that the power and empire of Fate are very great and stable. Nor is it the order of the mundane periods, as Aristotle says, who calls the increase which deviates from order, preter-fatal, as if this order was constituted by Fate.

And the cause of order indeed, is one tiling, but order itself another. Nor must it be said, that Fate is soul in habitude, as Theodorus asserts it to be. For such a form of life is not a principle in wholes. Nor is it simply Nature, as Porphyry says it is. For many things which are. supernatural, and out of the dominion of Nature, are produced by Fate, such as nobility, renown, and wealth.. For where do physical motions bring with them the cause of these ? Nor is it the intellect of the universe, as Aristotle again says in a certain work, if the treatise concerning the World was written by hirn. For intellect produces at once, all things which it produces, and is not at all in want of a government whieh proceeds according to a certain j>eriod, and a continued and well-ordered series. This however is the pecularity of Fate, viz. a series of many causes, order, and a jwriodical production. But if it be retju'iMte to comprehend concisely the whole form of it, we must say, that it is Nature according to its subject, but is deified, and filled with divine, in tellectual, a/id p>yehieal illuminations. For the order of the Gods who ar< called Aluii-t'ncttt [rtuv ULti^yiTiuv xaXim;v*«v] and the more excellent genera, terminate in Fate. For these impart powers from themselves to the one life of it; and the De/niurtjus of wholes, collects and unites all these uifts, and all these plenitudes, and demonstrates them to be one power.

For if the visible bodies are filled with divine1 powers, by a much greater priority is Nature deified. And if the whole visible world is one, much more is the whole essence of Fate one, and has its compositiou completely filled from many causes. For being suspended from the. pro vidence of the (iods, and the demiurgic goodness, it is rendered one, ;ind governed according to rectitude by these ; since it is a reason consisting of reasons, one multi form power, a divi/ie life, and the order of things that have an arrangement prior to it.* Hence also the ancients, looking to this variety, and multiform nature of Fat* , were led to different opinions concerning it. For some called it a Cod, on account of its participation of deity, others, a daemon, on account of the cflicacious a/id at the same time multiform nature of its production; others, intellect, because a certain participation of intellect proceeds into it; and others, order, because every thing ' which is arranged, is invisibly comprehended by it. But Plato alone [truly] /

1 The word tiiuv i» omitted in this place in the original, but obvioujly ought to lie inserted. * Fate therefore i» Nature deified, or Nature coniidered according to her summit. surveyed the essence of it ; for he calls it indeed Nature, but suspended from (he Demiurgus. For how otherwise could the Demiurgns point out Nature, unless lie contained the principle of it in himself? How likewise could he announce the laws of Fate, after pointing out the nature of th" universe, except by constituting Nature, as the one connected receptacle of these laws? But in the I'oliticus, he in a still clearer manner, suspends the secondary life of the universe from Fate, after tin' separation from the universe of the one daemon that governs it, and the many daemons that are the attendants of that one. Hence, he removes from tinworld, their providential inspection of it, and only leaves it the government of Fate, though the world always possesses both these, but the fable separates the latter from the former. For he says, that Fate and connascent desire convolve the world ; just as the Chaldean oracles say, " that Nature rules over the worlds and works, and draws downward, in order that heaven may run an eternal course; and that the other j>eriods of the sun, the moon, the seasons, night, and day, may be accomplished." Thus therefore, I'lato also says, that the second period of the world is convolved by Fate, but not the first and intellectual period; all but clearly asserting, that he conceive* this Fate which proximately moves the sensible world, to be suspended from ihe invisible providence of the Gods. For establishing prior to this Necessity, the mother of the Fates, he convolves* the world on her knees; as he says, in the [10th book of the] Republic.

And if it be requisite to declare my opinion, I'lato places these three causes of order, successive to each other, vi/. Adrastia, Necessity, and Fate: the first beinsr intellectual, the second supermundane, and the third mundane. For t/ic Dcmktr- (Tiis, ax Orpheus .w/y.v, iras nurtured indeed by Adrastia^ Init associates with \ecessity, and generates Fate. And as Adrastia was comprehensive of the di\ine institutions (fleer/Amy1) and collective of all-various laws, thus also Fate is comprehensive of all the mundane laws, which the Derniurgus now inscribes in souls, in order that he may lead them together with wholes, and may definitely assign that which is adapted to them, according to the different elections of lives. For on this account, an erroneous choice leads the soul to a dark and atheistical life, but a pious choice conducts it to heaven, under the guidance of wholes; because each choice is full of the lawn of Fate, and souls, as I'lotinus says, In-take themselves to the place announced to them by the law which they contain. For this is the peculiarity of the providence of the Cods, to lead inwardly the subjects of their providential care. And why should this be wonderful, since Nature inserting material and

4 Instead of rptft i here, it Is necessary to read aroryti. ' In the original btapw, but it is obviously necessary to read 0«»/iwr, 398 PKOCLUS ON THE [BOOK v. corporeal-formed powers in corporeal masses, moves them through these powers ; earth indeed through gravity, but fire through levity? Jn a much greater degree therefore, do the Gods move souls through tlie powers which they disseminated in them. Hence, if they lead souls according to the laws of Fate, these laws are in souls, pre-existing indeed, intellectually in the Demiurgus; for with him the divine law is established ; hut existing in divine souls ; for accordin" to these they are the leaders of the tinivetse, and participated by partial souls; for through these, as they move th.-m>el\es, they lead themselves t(» an appropriate place. And through deliberate choice indeed, they err, and act with rectitude; but through law, they distribute to themselxes an order adapted to their former conduct, \\hen therefore, souls become mundane, then also they sunev the power and dominion of Tale, supernally suspended from pro\ideuce, and receive the laws of Destiny. I 'or the Dcmiiirgtis pointed out Nature to them, as some thing different from them, but he announced to them the laws of Fate, as inscrib ing them in their essence. For the demiurgic word>, proceed throuiji the essence itself of souls. As therefore, he inserted the words prior to the>e, in the junior Gods, thus also, he inserts these laws in partial souls.

' And showed tlic.'M, that the first generation, distributed in an orderly manner to all of them, would he one, lest any particular soul should be allotted a less portion of generation than another." Souls are essentially supernatural, supermundane, and beyond Fate, because they have their first subsistence separate from this world ; but according to their \ehicles, and the allotments which they were destined to govern, they were gene rated mundane by the Demiurgus, and reeehed this order. Hence, after the suspension from them of their vehicles, the Demiurgus announces to them the laws of Fate, by which they were allotted the government of bodies. Just as if some one being desirous1 of political tumults and senatorial offices, should impart his wealth appropriately, but not yet perfectly, ' such also is the condition of souls under Fate. For not only the vehicles of these, but likewise of the Gods themselves, are led by Fate. In order then fore, that these souls, together with , their vehicles, may Ix come situated under the dominion of Fate, it is necessary that they should descend, and associate with generation, which is the second For outfit,™ in this plat,-, it appear* to me to be iieie>san to read tfttftcrc,. In the original < r. wrm t«u» ai ^v^,u VVu Tnt, f,fjap^r^nt,i [tui „„£• jj evidently superfluous and erromous. SometLiug iiMead of it is perhaps wauling, a» the «ho!e of the sentence is obscure.

thing after their semination. For that is the leader; hut this is a certain secon dary distribution of tii,- vehicles, under the divine circulation;1 just as there was a distribution of souls themselves, into the souls of the stars, * and which was ellected by the one demiurgic cause. Hence this distribution is |>erpetual, and it is impossible that there should IM- a mutation of such-like leaders. It is therefore also ellected hy Fate. For this power has dominion over periods, is connective both of total and partial periods, and is collective of similars to similars in di\ine and partial souls. For through the union of these with each other, their vehicles also are connascent with each other. Hence, when a partial co-arranges itself with a total soul, the vehicle of it also fallows the vehicle of the divine soul. And as the former imitates the intellection of the latter, so likewise the body of the former adumbrates the motion of the latter. The first semination therefore, is that of vehicles, which not only clearly shows the soul to he mundane, hut also co-arranges the whole composition of it under its proper leader. For it is one thing to he mundane, and another to he lunar, or Mercurial; since the latter is a more partial form of life. And as the soul havinir ascended into its vehicle becomes a cili/en of the universe, so when it is dis seminated in conjunction with its vehicle, it becomes a citi/.en of the lunar, or solar, or some other circulation.

And the appendage indeed, of the vehicle of the soul to ihe universe, causes it to be more multitudinous than the supermundane life ; and it is as it were, as some say, bisected. Hut the semination proceeding, causes the soul to obtain a more parted dominion. After the semination however, every soul has one definite generation ; but souls make second and third docents, according to their own elections. There is therefore, one generation common to all of (hem. I -"or it is nccosary that every [partial] soul should descend into generation. For such a form of partial souls, not being able to abide on high immutably, becomes at certain times subject to the sceptres of ,\eee-sitv. But these souls receive also from the universe, the mortal form of life, and this out ward bodv, and in addition to these things, a phvsieal habitude. I5v leadin" a

good life however, they arc also able while on the earth to be. purified from the the things introduced by Fate : so far as they have no communication with body, except what an abundant necessity requires. For what efiect can the works of Fate have on the Corypha-an philosopher mentioned in the The;rlclus, who astronomi/es above the heavens, and w ho does not even know in what part of the earth he dwells ? lint when they are converted to the body, it is necessary that they should have communication with the gifts of Fate. And when they arc 1 Instead of .Sn . r.,,,i in this place, it i* necessary to read 1 There is an urm«iio» here iu the original, of rwr arr^v 400 PROCLUS OX THE [BOOK v. vanquished by the mortal form of life, they Income the slaves of Fate. For the universe uses them as irrational animals. Ami this again befalls them from them selves. For their choice was made after this manner, and having chosen, they lead a life conformable to their choice. It likewise happens to them from wholes. For every thing is conducted conformably to its natural aptitude; every form of life is of some utility to the universe ; and nothing is left disorderly or indefinite in wholes; but all things are led to symmetry of life. Thus therefore, souls according to progression, proceed from a life which is always well-arranged, and the first, to the lust and fated lid-, through li\es of a middle condition. From an order likewise, \\hich is above Fate, they are di>tributed under the laws of Fate, and tra\el through the Fates, under the throne of Necessity.

Y\ hat however, must the first generation be said to he, \\hich the philosopher now delivers, and \\hich the Detniui'gus proclaiming the la\\s of Fate, announces to souls? For there is not one opinion only concerning it. Hut the divine fambliclms indeed, calls the semination of the vehicles the first generation ; and what follows favours his asscition. For Plato adds, us continuous with this, " Hut it vat Hm.y.vtf/'y that /Hiring disseminated t/uin, c^r." A certain other person however, interprets the first generation of souls to be, the one descent of them. For it is requisite that each of these souls should be entirely conversant with gene ration; since this is the peculiarity of them. He therefore, simply determines that there is one. certain descent of each soul. But tin; solution delivered by our preceptor, is more accurate. For he says, that to every partial soul one descent is defined, not simply, but according to each period nf the divinely generated nature. For it is not probable that any one partial soul, either of those that art.- called mulefiled, or of those that are capable of being contaminated with vice, and of wandering, hhould for every period abide on hi^h. For the soul \\ hich is able to abide on high for one whole period, immutably and without inclining to generation, cannot de scend into generation, in another period. For it has preserved itself free from guilt, during the evolution of all the figures of the universe.

But there are always the xame figures again and again. Farther still, the life of a partial soul, is less extended than the period of the universe. Hence, if it is sufficiently able to remain ' on high, through the whole of this period, it is allotted an immutable intellectual power. For it will live with invariable sameness through the whole of time. So that if the whole of time in its evolution, effects nothing new in this soul, it is one of the beings that always abide in a condition conformable to nature. Hence, it is necessary that every partial soul should make one descent in each

1 For ^inycfirfv here, it ii necessary lo read iiafiofif. period; but some souls a greater numl>er of descents than others, in consequence of employing an al>tuulant freedom of will. But I'lato calls this descent the first generation. And this is evident from his adding, when speaking of the allotments after the lirst generation, " that the depraved soul should, in the .second generation, be changed into the nature of a woman." Hence he calls the first generation, the descent from the intelligible. But since the lirst takes place, after the semination of the vehicles, according to which souls first become subject to Fate, on this account he adds: " But it was necessary, having disseminated them severally into the instruments [of time] adapted to each, that the most pious of animals should be born." For this was necessary, after the semination into appropriate stars ; and this is the first law of Fate, that every partial soul in each mundane period, should associate with generation. For it is necessary that the period of this soul should l»e less extended than the period of the universe, and that tins should be common to all partial souls. But these soul* differ from each other, according to the empire of the (Jods; for different herds of souls are arranged under the dominion of different (iods; and aUo, according to the reasons which they exert. For of the 'souls which are under the government of the same divinity, some choose a life adapted to them, but others do not.

And some partake of the same dmnity, according to a different power, but others also according to a different order. For what, if some of the souls which are suspended from the prophetic power of the Sun, should exert a medical, or telestic1 life, but others a Mercurial, and others a Lunar life? For there is not the same mode of variation in both. Farther still, soids likewise differ according to their delilx-rate choice. For though two souls should choose a telestic ' life, it is possible for one to be con versant with it with rectitude, but the other in a distorted manner. For each life receives the n-cll and (lie ill. .So that if it be requisite to speak summarily, they are either under the dominion of the same power, choose the same life, and live after the same manner ; or being under the same power, they do not choose tiie same life, and live similarly ; or they are neither under the same power, nor choose the same life, nor live after the same manner. For this is the last difference of all of them. So many therefore, are the modes of differences. For as there are three, we must cither deny all, or affirm all; or deny two, but affirm one; or