The Commentaries on the Timaeus of Plato — trans. Thomas Taylor

? For Plato uses the word Oeyss, or ἐσμ μέ, in this place.

p. 278

Through what is here said, in the first place, he antecedently assumes the conclusion, as he is accustomed to do, deriving the principles of his demonstrations from intellect. Inthe next place, he introduces the recollection of the assumption, and afterwards adds the rest... For the words, “ lt is however manifest to every one, that he looked to an eternal paradigm,” are the conclusion. But the words, “ For the world indeed is the most beautiful of generated natures, and the Demiurgus is the best of causes,” are a narration of the assumption, as the causal conjunction μὲν indeed manifests. And the rest is the conclusion of all that is said. Such therefore is the logical arrangement of the words. But again, betaking ourselves to the theory of the tings, let us in the first place see through what cause he transfers the word dcautiful to the word most beautiful, and good to the best. In the next place, let us survey how these things are true, and what kind of order they have with reference to each other.

That a beautiful fabrication therefore, was fabricated according to an eternal paradigm 15 evident, and was before asserted. For whence could it obtain the beautiful, except from the imitation of this paradigm? If however, this is most beautiful, the fabrication was not simply made according to an eternal paradigm, but if it be requisite to say so, it was assimilated to the most eternal of eternal natures. For every image which more clearly participates of form, is the Image of a purer paradigm, And as of the statues produced by the telestic art, some partaking of the presence of a divine nature more obscurely, enjoy the second and third powers of the divinity, but others participating of it more clearly, partake also of the first and highest powers of the God ;—after the same manner likewise, the God who gives perfection to the world, has rendered it most beautiful, as an image of the first of eternal natures. For that which is most beautifal is derived to the world from thence, and is extended to a similitude towards it, through its own beauty. Again therefore, if the demiursic cause is good, he looked to that which is eternal, and not to that which is generated ; lest by looking to whatis less excctlent, which it is not lawful to assert, he should fall off from goodness. [f, however, this be the case, not only a good cause, but thre best among causes, looked to the most eternal of paradigms. For by how much the perceiver is more divine, hy so much the more elevated is the object: of perception. For the same thing will not be surveyed by the better and the less excellent nature, Plato therefore, indicating these things, and through these latently assisting the position that the para-

* Instead of ro Anyor here, it is necessary to read ro λοιπὸν.

a

p. 279

For the same thing will not be surveyed by the better and the less excellent nature, Plato therefore, indicating these things, and through these latently assisting the position that the para-

* Instead of ro Anyor here, it is necessary to read ro λοιπὸν.

ap. 279 digm of the universe does not rank among the multitude of eternal natures, but is the most eternal of all of them, and primarily eternal, calls the world indeed most beautiful, but the Demiurzus most excellent. For that which is most beautiful was generated according to the most divine paradigm, and that which is most excellent necessanly looks to that which is supreme. For if that which is most beautiful was not derived trom the first paradigm, this first paradigm will either be the paradigm of nothing, or of something less excellent. But it is not lawful for superior natures to make that which is less excellent in secondary natures, And unless that which is best looked to that which is first [either it will not make that which is most beautiful'] or not looking to that which is first it will make it. How likewise, will that which is the first paradigm, rank as a paradigm, unless* that which is best intellectually perceives it?) And how can that which 15 intelligible to a less excellent nature, be incoinprehensible through transcendency by that which is more excellent? Hence it is necessary that what is most beautiful shculd have been generated according to that whichis most divine, and that what is most excellent should look to that which is most eternal. Farther still, it isnecessary that what is most beautiful should be fabricated by that which is best. For of what is that which is best the cause, unless of that whichis the most beautiful of generated natures? For if it is not the cause of the most beautiful effect, it is the cause of something less excellent. If, therefore, that which is best is the cause of that which is less excellent, that which is not best will be entirely the cause of that which is most beautiful, and thus the order of things will be radically subverted. It must be admitted therefore, that these three things are, as it is said, demonstrated by geometrical necessities ; and through these we are reminded after what manner names are assumed by Plato. Porphyry however adds, that if the Demiurgus is most excellent, it follows that he looks to an eternal nature, or? that he will not fabricate what is beautiful. And in the next place,* it is necessary that he who fabricates What is [truly] beautiful, should look to that.which is eternal, or’ he will not make what is beautiful as the best of fabricators, but he will make it casually. Hence also, Plato asserts that the fabricators of mortal natures are damons. And ifindeed, they are simply most excellent, nothing will prevent the artificers and framers of mortal natures from being likewise most excellent, and on this

Hence also, Plato asserts that the fabricators of mortal natures are damons. And ifindeed, they are simply most excellent, nothing will prevent the artificers and framers of mortal natures from being likewise most excellent, and on this

* The words ἢ ov ποίει ro καλλιστον, are omitted in the original, but evidently ought to be inserted. Ὁ Instead of ἡ in this place, it is requisite to read εἰ yn.

3 Instead of ec here, read ἡ. 2. For ecre read era,

5" The same emendation is also requisite here as above.

p. 280

account the fabricators of beautiful images. Such therefore are the observations. of Porphyry.

We may easily however learn, that it is rightly said the world is most beautiful, and the Demiurgus the best of causes. In the first place, indeed, the beauty of the heavens, the order of the periods, the measures of the seasons, the harmony of the elements, and the analogy which pervades through all things, demonstrate to those who are not entirely blind, that the universe is most beautiful. [ἢ the next place, does not the order of the invisible powers it contains, according to which the parts of the world are connected, and the gift of the intellectual essence, evince that it is the most beautiful of generated natures? For there are in it the harmonious choir of souls, the participation of intellect, the supply ofa divine life, the progression ἡ of ineffable deity, and the number of henads or unities, from which the whole becomes full of beauty. Since also, the fpartial] soul which is assimilated to the universe, becoming elegantly adorned, exhibits mn herself an admirable beauty, how is it possible that the universe should) not possess beauty in a still greater degree? hence theolosists conjoining Venus with Vulcan, say that he thus fabricated the universe, And again, from VWulean and Agata, they generate Eucleia and Eusthenia, Eupheme and Philophrosune, who render the corporeal-formed nature decorated with beauty. Neither therefore, do those who revile the Demiurgus, dare to say that the world Is not most beautiful, but on the contrary they say that through the beauty of it souls are allured and ensnared.