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

‘The words likewise, “ we shall receive what you say in every respect

' For πηλὸν here, it is necessary to read πολν. * In the teat of Proclus, Aoyor is erroneously printed for sepor. rae > or . o> pp Zim, Plat. Vou. I. 21p. 298 us you advise,” indicate what kind of person he ought to he, who rightly receives discussions concerning divine natures. That he ought assiduously to adhere to the teacher; to perform with all his might that which is ordered by him; and to persuade himself, that it is right to be persuaded by what the teacher says.

Farther still the word “ preface” indicates: the comprehension of total conceptions in the hypotheses, All things therefore, are in the preface itself" Por in this preface, it is shown what the form* is of the object of inquiry, on what hypotheses,’ and things previously demonstrated from them it depends, and also what the nature is of the discussion, and what are the requisite qualifications of the auditor. But the word νόμος melody, is assumed from modulations adapted to the harp. These therefore, are certain melodies, some of whieh are Minerval, out others Martial. And some indecd, are entheastic, but others are defamatory ofmanners, Prior, however, to these melodies, itis usaal to arrange the preludes, which also on this account are called precontrectations, From thence therefore, they are assumed, But the word melody contributes to: the thing proposed τὸ be considered, because all the visible partible* order of things, being harmonious, eternally remains, on account of the goodness of its producing causes. And because likewise, It proceeds from, and subsists according to intelleet, and possesses total powers separated from cach other, and arranged in a manner adapted toeach. For melodies are called νομοὺς dacs, because they remain iinmutable, and hecause such things as are fit are distributed from cach,

«“ Tet us narrate then on account of what certain cause, the composing artificer constituted generation, and this universe.”

All that has been before said delivers to us preparatives for the whole of physiology. And of these, some through images and symbols, exhibit the theory of the world. A preface also of the whole discussion is prefixed, and of the demonstration through images or symbols; one part of which unfolds the union, but another the separation of mundane natures. Of the prefatory parts also, some are hypotheses, but others are as it were lemmas demonstrated through the hyponook uJ TIMLUS OF PLATO. 299 3nook uJ TIMLUS OF PLATO. 299 theses. For the particulars respecting the mode of discussion, may be placed among the things demonstrated. For to the demonstration that the world is generated, the assertion that the discussion of it is eikotology [or speaking trom probability], is consequent. But again, these things having received an appropriate end. “Timwus commencing the fabrication of the universe, begins from the good, conceiving that the discovery of the final cause will be to him the imost beautiful incitation. For as the good is the cause of all beings, so likewise it is fit that the generation of the world should proceed from this as the first principle. For all things are from ¢he good. And of such things indeed, as the demiurgic intellect is not’ the cause, as for instance of matter, of these the good is the cause. And of such things as the paradigm is not hypostatic, these also derive their subsistence from the good. For all things are for the sake of it, and it is the cause of all beautiful things, as it is said in the Epistles. Hence Timieus refers the other causes to this one cause. For having found the form of the world through the hypotheses, and also the paradigmatic, and eflective cause, he now Wishes to assign the most principal, most venerable, and most ancient of causes, the final, which he particularly desires in the fabrication of things. For since the man who lives according to intellect performs every thing for the sake of good, will not intellect itself, and a divine intellect, in a much greater degree fabricate all things for the sake of the final cause? For though the worthy man frequently appears to perform something for the sake of the body, yet this is not the end to him of the thing, nor does he principally regard the good of the subordinate nature ; but he does this also for the sake of a similitude to divinity, and makes that to be his most intentional end. How much more therefore, must the Demiurgus of the universe fabricate for the sake of good, and the final cause? For he does not energize without design, nor indetinitely. Hence also, as it appears to me, Plato does not investigate inthe beginning, if there is a final cause of the composition of the world, but as if this was acknowledged by all men, he inquires what the final cause is. For the Demiurgus is supposed to be intellect and a God, and not chance, as some say, But if intellect is the maker, there is certainly that for the sake of which in the fabrication of things. For as the soul when it is in an upright condition, performs all things according to intellect, so intellect in fabricating, gives subsister ce to all things conformably to divinity. But this is the same as conformably to the good.