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

Por though we should

BOOK IIL.) TIM.EUS OF PLATO. 441

orant that there are many kinds of matter in this universe, yet we must say that there is one matter which proceeds from on high through diminution, as far as to the last dregs of things, which last sediment also is truly formless, the summit of matter having a great alliance to forms. For all things according to their summit are most allied to the natures prior tothem. So that there is one, and vet not one matter, which proceeds through all things, itself subsiding into itself. Onaccount of this matter, therefore, the Demiurgus produced one world having itselfa diminution with reference to itself.’ | Every thing likewise which makes by its very existence, being one in itself, makes one image of itself, and one whole form; and especially when it remains immoveable. For being moved, it is possible for it to make other and other images of itself. Farther still it may be said, that to divide production into multitude, is no lonzer the effect of power, but of imbecility. But to comprehend multitude in unity, and to connect thewhole number of things through the monad, is the province of admirable abundance. Vf, therefore, total powéris in the Demiurgus, if he is an immoveable cause, if he fabricates by his very being, and if he generates that which is similar to himself, he generates the world one, Whole, and perfect. What then, it may be said, is not the Demiurgus able to govern many and infinite worlds? We reply, that multitude and the infinite (in quantty} are not the prerogatives of power, but that it pertains to power to congregate things that are divided, and to give bound to infinites. For this assimilates things to the good, 0 which also the Demiurgus extends all his productions. "This, therefore, is demonstrated through many other arguments.

That Plato however, in an admirable manner informs us, that nothing is left external to the universe, from which any thing else of the like kind could be generated, and that each of the things that are monadic alone consists of the simple | natures of which it is composed, and there are not other? things external to it of a similar kind, from which any other such nature could be produced, we may learn by observing that he says, an all-various inequality exists in the seeds of bodies. And also, that on account of this inequality, the differences of fire, and ofeach of the elements, are incomprehensible. Hence, all fire is not ’ similar to all fire, though visibility is common to all. On this account likewise, there is a certain fire which burns, and this is all-various from the smallness and magni-

{ For aura εἰς eavrny here, it seems necessary to read αὐτὸν εἰς eavroy. I

* Instead of καὶ μὴ εἰναι exros avrov, adda rovros ὁμοία, it is necessary to al και μὴ εἰναι eKTos

“avrov ἄλλα κ. ds

ἡ Οὐχ is omitted here in the original.

Tim. Plat. Vou. I. aK

p. 442

I

* Instead of καὶ μὴ εἰναι exros avrov, adda rovros ὁμοία, it is necessary to al και μὴ εἰναι eKTos

“avrov ἄλλα κ. ds

ἡ Οὐχ is omitted here in the original.

Tim. Plat. Vou. I. aK

p. 442

tude of the elements of which it consists. And the same thing is true of all the elements. Each of the monadic natures therefore, consists of all such things, as are contained in it alone, but in no other thing whatever. Hence it is not externally mingled with them nor is connascent with them. But you may also assume this from these sublunary bodies. For not every one is nourished by every one, but different bodies by ditlerent things, because all of them are not similar to the elements of which they consist. But each body becomes greater through those things by which itis able to be nourished, the things that enter into it receiving the places of those that depart from it. On this account, therefore, corruptible natures perish, because there are external to them things of a kind similar to those of which they consist, and which are contraries some to one thing, and others to another. Each of these also, being added to their appropriate natures, introduce corruption to composites, by dissolving the symmetry which is in them. In things that are corruptible therefore, the reason or productive principle, especially effects a difference, since itis very different from that of simple natures. But in things that are indissoluble, the difference, and tbe reasons of the composition cf them, pertain to the same things. Hence, they are indissoluble, and in short monadic, alone existing from elements alone, according to one reason, and one symmetry. These things, therefore, should be examined more fully. Por we shall find that they subsistin a beautiful manner,’ if we look to things, and do not restin words alone, as is the case with many who meddle with the theory of these particulars. Let us, however, proceed to what ux next said by Plato.

“ Through this cause, therefore, and this reasoning, he fabricated the world one whole, perfect from containing in itself all wholes, and free from old age and disease.”

Cause indeed, uniformly comprehends every thing which proceeds from it, but reasoning comprehends its productions ina divided manner, as we have before observed. So that the universe as one whole is comprehended by its cause, and is generated according to cause ; but as consisting of all wholes, it is generated by a reasoning process.’ And itis generated one indeed, by the demiurgic deity,

MInstead of evpyooper yap ov καλως ἐχόντα, it js obviously necessary to read ἐυρησομεν yap καλως

€yorvra. * A reasoning process in the Demiurgus signifies, as has been before observed, a distributed or divided cause of things.

p. 443

* A reasoning process in the Demiurgus signifies, as has been before observed, a distributed or divided cause of things.

p. 443

and according to divine union; but a whole according to the wholeness which is connective of intellectuals." For this producing totally renders the universe a whole. And it isa whole containing in itself all wholes, according to the divided causes of forms. For the monad possesses with itself the whole number [of which it is the cause.] The universe also is perfect, as being always converted to its principles, and imitating the demiurgic conversion. But it is free from old age and disease, as having a flourishing, vigorous, and ever vigilant life, and as participating of admirable powers. For from the causes which renovate the world a pure and unwearicd life is imparted to it, and from the inflexible * Gods, undefiled power. And through the former indeed the world is free from old age, always becoming new ; but through the latter, it is free from disease, being puritied from every thing preternatural. The Demiurgus, however, comprehends the cause of both these.

“Βαϊ he gave to it a figure adapted and ailied to its nature. For to the animal which was to comprehend all animals in itself, that figure will be adapted, which contains within its ambit all figures of every kind. Hence he fashioned it as with a wheel of a spheriform shape, every where (or fromall the parts} equally distant from the middle to the bounding extremities; this being the most perfect of all figures, and the most similar to itself. For he conceived that the similar is infinitely more beautiful than the dissimilar.”

After the total causes of the world, the whole composition of it, and its essence consisting of total plenitudes, Timaus speaks concerning the figure of the universe ; the most similar of all figures, being essentially imparted to it by the Demiurgus. And this is the fourth demiurgic gift conferred on the universe. There are therefore, other demonstrations both physical and mathematical, that the world is spherical, which we shall afterwards discuss. Now, however, let us first direct our attention to the Platonic demonstration, which is truly a demonstration, and together with ¢hat itis, showing why it is. The demonstration therefore, is

' The wholeness which is connective of intellectuals, constitutes the middle trad of the order of Gods which is denominated intelligible and at the same time intellectual. See Book iv. of my translation of Proclus on the Theology of Plato. * These are the Amilicti or Curetes of the Grecks, and form the a triad of the intellectual order of Gods,

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