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

So that according to him evil exists, is from partial causes, and is benefited through the boniform providence of the Demiurgus, because there Is nothing which is entirely evil, but every thing is in a certain: respect: accomplished contormably to justice and divinity.

For we may make the following division; OF all that the world contains, some things are wholes, but others parts. And of parts, some eternally preserve their own good, such as a partial intellect, and partial dwmons, but others are not always able to preserve their proper good. And of these, some are alter-notive, but others selfmotive. And. of selfmetive natures, some have evil established in their choice; but in others, it terminates in actions. With respect to wholes, therefore, they are perfectly good, supplying not only themselves, but also parts with good. Such things, however, as are parts, and yet preserve their own good, possess good secondarily and partially. But such as are parts, and alter-motive, deriving their subsistence from other things, are suspended from the providence ofthem, and are transmuted in ἃ becoming manner, as is the case with such bodies as are generated and corrupted, For if it is necessary that there should he generation, itis also necessary that there should be corruption, — For generaton subsists according to mutation, and is a certain mutation, But if there is

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corruption, itis necessary that the preternatural should be secretly introduced, Ags, therefore, that which is corrupted, is indeed corrupted with reference to itself, but is not destroyed with reference to the universe; for it is either air or water, or something else into which it is changed; thus also that which is preternatural, is indeed with respect to itself disordered, but with respect to the universe has an orderly arrangement. For if though it should be destroyed and entirely deprived of order, it would not dissolve the order of the universe, how is it possible that when having a preternatural subsistence which is of itself nothing when deprived of all order, it can destroy the whole arrangement of things? But again, partial natures which are self-motive indeed, and whose energy is directed to externals, cause that which is effected by their energy to be evil to themselves, yet in a certain respect this also is good, and conformable to divinity. Vor since impulses and actions are from choice, actions follow elections, according to justice, when he who chooses not only deserves the retribution consequent to his choice, but that also which follows from his conduct. And simply, indeed, the action is not good, but to him who chooses a certain thing, and is impelled in a certain way, it is introduced according to justice; and is good to this individual and this particular life. For of goods, some are good to all things, others to such as differ according to species, and others to individuals, so far as they are individuals. For hellebore is not good to all men, nor to all bodies, nor yet to all diseased bodies, but it is good to one who isdiseased in a particular manner, and is salutary from acertain principle. Whether, therefore, the action is intemperate or unjust, to those who perform it indeed it is good, so far as it is conformable to justice, but simply it is not good, nor to those by whom it ts done, but is to them the greatest evil. And so far as it proceeds from them and is directed to them, it is evil; but so far as it proceeds from the universe to them, itis not evil. And so far as their energy is directed to themselves, they destroy their life, becoming actually depraved ; but so far as they suffer from the universe, they undergo the punishment of their choice (just as it is said, that those who deliberate about betraying a suppliant, subvert divinity); or they suffer the punishment of their will.

Let us, however, direct our attention to what remains, viz. to such partial natures as energize self-motively, and who stop their depravity as far as to their choice. For they suffer the punishment of their cogitation alone. For, as it is said, there is a certain punishment of mere imagination, impulse and will; since the Gods govern us inwardly, and as they reward beneficent choice, so likewise

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For they suffer the punishment of their cogitation alone. For, as it is said, there is a certain punishment of mere imagination, impulse and will; since the Gods govern us inwardly, and as they reward beneficent choice, so likewisep. 418 they punish the contrary. But it may be said, how can choice itself have that which is conformable to justice and divinity? May we not reply, because it is necessary there should be an essence of this kind and a power of an ambiguous nature, and which verges to different lives? If therefore that which has dominion over Choice is from divinity, choice also is from divinity, and if this be the case, it is good. Por the cleeting soul alone is) transferred to another and another order. For all choice either elevates the soul, or draws it downward (to an inferior condition of being}. And if indeed the choice is froma depraved * soul, itisevils but ifit transfers that which chooses to its proper order, itis according to justice and good. For the choice itself introduces punishment to the electing soul. Or rather, the choice becomes punishment in him who chooses, causing the soul tu apostatize from good. For as a beneticent choice becomes truly the reward of itself, so a depraved choice becomes its own punishment. For this is the peculiarity of selfmotive powers. Hence there is no evil, which is not also ina certain respect good ; but all things participate of providence.

If, however, certain persons should ask on what account an evil-producing cause had at first a subsistence, though it should not rank among wholes, but is of a partial nature, to these itmust be said, thatthe progression of beings is continued, and that no vacuum is left among them. Whether, therefore, Is itnecessary that there should not be every self-motive hfe? But we shall thus take away many natures that are divine. Or shall we say it: is necessary there should be wholes that are self-motive, but there is no necessity there should) be selfmotive parts? But how is it possible they should be wholes, if deprived of their proper parts Ἦ And how will the continuity of beings be preserved, if wholes ond selfmotive natures have a prior existence, and also partial and alter-motive natures, but we entirely destroy the intermediate natures, viz. such as are selfmotive indeed, but at the same time partial? And which through the partial form become connected with habitude, but through the selfmotive power, are ata certain time liberated fron habitude, [tis necessary therefore, that there should be this life also, which is a medium in beings, and the bond of things which have as it were an arrangement contrary? to each other. Evil, however, is noton this account natural to the soul ; since she is essentially the mistress of her choice. For the animated body has an essential tendency to disease ; for it is essentially corruptible ; and yet disease