The Commentaries on the Timaeus of Plato — trans. Thomas Taylor
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Hence the world is one. And neither are there many worlds ; for there are not many first paradigms ; nor infinite worlds ; for the infinite according to multitude, does not even exist in mortal natures, so far is it from having a subsistence in perpetual beings.
But it is possible, says Porphyry, to use the demonstration of Plato in all other principles. For through this, not only intelligible animal is demonstrated to be one, but also the first Demiurgus. And inshort, it may be demonstrated, that there are not many principles of intelligibles, but one priticiple. For again another principle of their being many would be requisite, through which the principles themselves are unbegotten. For every thing which is naturally inherent mmany things, is necessarily derived from one cause. He therefore who says, that God and matter are principles, must be compelled to admit that there is a certain
Tim, Plat. Vou. I. - 950
380 PROCLUS ON THE TIMZEUS OF PLATO. [woox τι.
other cause prior to them. For neither is matter sufficient to itself, nor will God be comprehensive of all things [if there is another principle independent of him). It is necessary therefore, that there should be a cause prior to these which comprehends all things, and which is truly suthcient to itself, and is not in want of any other thing.
“ But this heaven (or universe} was generated, is, and will be one and only-begotten.”
It is necessary therefore, that there should be a cause prior to these which comprehends all things, and which is truly suthcient to itself, and is not in want of any other thing.
“ But this heaven (or universe} was generated, is, and will be one and only-begotten.”
The only-begotten indeed, adumbrates the monadic cause, and indicates an essence which is comprehensive of all secondary natures, and has dominion over wholes. Fur the theologist is accustomed to call Proserpine only-begotten ; ας presiding ina leading and ruling manner over all mundane natures, and as the cause of only-begotten animals, For the Goddess who ts posterior to her gives subsistence to the animals which are not only-begotten, as being irrational, The theologist therefore, on this account calls Proserpine only-begotten, though he produces another divinity from the same causes as he produced Proserpine, Unity however, ts imparted to the universe from the one unity of unities. For as the being which ts every where, is derived from being itself, so the one! whichis in all things is from the one itself. But the words “ was generated, ts, and τοῦδ be,” manifest the temporal perpetuity of the universe, which is extended with the infinity of time. For the term weas, is indicative of the past, the term is, of the present, and the term will be, of the future time. Again therefore you have the term ove couformably to the image of the one being [the summit of intelligibles); but the terms was, és, and will be, conformably to the image of eternity. Bor the infinity ΟΥ̓ time imitates the eternal infinity. But all these are according to the image of animal itself. For this was) primarily monadic, and traly an eternal one. But the world is monadic and perpetual through the initation of it. Parther still, the term “was generated,” ts significant of perfection ; the term “4s,” of the participation of being ; and the term “will be,” of perpetual yencration, through which the world has a never-failing subsistence. So that of these, the first is from the one; for from thence perfection in imparted to all things, But the second is from the one being, And the third is from eternity ; for from thenee the never-failing is” inherent in wholes.
' For ro ey πᾶσιν ov here, itis obviously necessary to read ro es πᾶσιν ev. ’ y a
BOOK III.
' For ro ey πᾶσιν ov here, itis obviously necessary to read ro es πᾶσιν ev. ’ y a
BOOK III.
THe present treatise in one way surveys the world according to the wholeness which it contains, conformably to which also it is similar to all-perfect animal, and was generated an only-begotten animal, animated and endued with intellect ; but in another way, according to the division which is in it; as when it divides the soul from body, and likewise things which have a more formal order, But how does the psychical breadth proceed from fabrication, and according to what kind of reasons? For since the world is an animated animal and endued with intellect, three things are exhibited in it, viz. a certain body, soul, and. intellect. ὦ Intellect however, is entirely unbegotten : for it is allotted an eternal essence and energy. But body is entirely generated: for it consists according to the whole of itself. in the whole of time, And soul is of a middle essence. As therefore, it is arranged in the middle of impartible and partible natures, after the same manner also, it is the boundary’ of unbegotten and generated essences. Hence it is generated indeed, as with reference to intellect, but is unbegotten, when considered with relation to a corporeal-formed nature. It exists also as the end of eternal beings, but ranks as first among things that are generated. On this account therefore, Plato delivers to us an all-various generation of body, producing it wholly from causes different from itself; but he produces soul both trom itself, and from the total fabrication and vivitication. He does not however, in words devise any generation of intellect. For neither is intellect produced according to idea, nor does it admit of any name of generation, being entirely unbegotten, and eternal. It is however unfolded into light from wholes, but abiding in them
* For epwshere, it is necessary to read opos.
p. 388
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