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

And what he now says represents to us intelligence procecding into all multitude, and interval, and evolving all the demiurgic providence, and all the parts of fabrication. The third

* The word διεξοδίκως is omitted in the original,p. 419 assertion, likewise, is in continuity with the second, and the second with the first. For since the first division was, “ he was good,” onthis account the second begins from good, but proceeds as far as to the will of the father. And the third beginning from his twil/, delivers the whole of his providential energy. For if he was good, he wished to make all things good, But if he wished, he made them to be so, and the universe obtained an elegant arrangement. For providence indeed, is suspended from will, but will from goodness. And thus much concerning the order and connexion of the assertions.

Let us however survey what will is, in order that we may understand how it is conjoined with goodness. The super-essential union itse ‘lf, therefore, which 1s oft itself exempt from beings, is one, ineffable, and uncircumse ribed, from ¢he one tself possessing its undetined and incomprehensible nature. Hence, if it be requisite tu survey in this, from what has been said, the triad which is characterized by unity, or which has the form of the one,

Hence, if it be requisite tu survey in this, from what has been said, the triad which is characterized by unity, or which has the form of the one, coodness indeed pre cedes, but the sec “ond is will, and the third is providence 3 goodness producing the perfect, the sufficient, and the desirable ; δια τοῦ! exhibiting the super- -plenary, the evtended, and the generauve; and providence imparting the efficacious, the perfective of works, and the unidefiled. According however, to this ineffable and united hyparais of the triad, the intelligible also is triply divided, into essence, power, and energy 3 essence indeed, being firmly established in this triad, and existing selfpe rfect; but power possessing anever-failing and infinite progression; and enerzy be inzallotted perfection and essential production, And again, intellect analogously receives a triple diasion, into being, life, and the intellectual. Por the first of these 15. the supplier ofexistence, the second of vitality, and the third) of knowledee. After these, soul likewise is divided) into the object of science, into: science, and’ the scientific. For the first of these indeed, is that which is known, the second is knowledge, and the third is that which receives its completion from both. These triads therefore, being four in number, as goodness is to will, so Is essence to power, being to life, and the object of science to sc ience. And as will is to providence, so is power to energy, life to intellect, and science to that) which is scientific. For essence, being, and the object of science, have an order analogous to goodness. For the eonnective, the stable, the umform, and the perfective, pertain τὸ. goodness. But power, life, and science, are analogous to will, Por the selfbegotten, and that which comprehends and measures all things, belong to will, And energy, intellect, and that which is scientific, pertain to providence, For the efficacious, and that which proceeds

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through and antecedently comprchends all things, are the resemblances of divine providence, Since therefore, the Demiurgus also is a God, and an imparticipable intellect, so faras he is a God indeed, he possesses goodness, will, and provi- Jence ; but as intelligible, he has essence, power, and energy; and as intellect, ne is, and has life, and a knowledge of wholes. The monad also which he possesses is suspended from unity. And thus much concerning will. Consequent to this, it remains to inquire how the Demiurgus wished all things to be good, and if this is possible, and in what manner. For it may be said, if he was willing that this should be the case, it would be requisite that the progression of things should stop at the Gods and undefiled essences. If, however, he not only fabricated these, but also brutes, and reptiles, and men, and every thing material, he was not willing that all things should be good. For he was not willing that better natures should alone exist, but also fabricated such as are worse. If he had been willing, therefore, that all things should be good, he would have stopped his fabrication at the Gods. We reply, however, that if the progression of things was only as far as to the Gods, all things would not be good. For first natures being allotted the last order, the good would be destroyed; since being able and willing to generate through their goodness, yet in consequence of an arrangement as the last of things, they would become unprolific and not good. Our opponents therefore say, if all tnings are good, the progression is as far as to the Gods. But we say, if the progression of things extends only as far as to the Gods, all things are not good. For if a divine nature is unprolific how is it good? But it will be unprolific, if it is the last of things. For every thing which generates is better than that which is generated. But the less excellent nature not existing, that which is more excellent will have no subsistence. Let there be the Gods, therefore, and let them have the first order. But after the Gods, let there be a progression’ as far as to matter itself; and let us give a transition to all beings, from the first to the last of things. And neither let there be any thing wanting even of the last of beings, nor any vacuum, For what vacuum can there be when things characterized by itself? have the first subsistence; those that rank as the second proceed from these ; those of the third order proceed from these and

* TIpoogow is omitted in the original. “5 viz. Self-subsistent super-essential natures ; for to these the αὐτο, or tlse//, primarily belongs. The neat to these are intellects, Those in the third rank, are souls, ‘Those in the fourth, the natures that are divided about bodies, And those in the fifth and last rank are bodies.

Jim. Plat, ἘΠ fe α ᾿ 22k

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