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

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,p. 444 triple, the first being derived from ¢he one, the second from intelligible beauty, and the third from intellectual production. Or rather each of these is manifold, and at least triple. We may say then, immediately with respect to the demonstration from the one, that the Demiurgus is one, and you may also say that the paradigm is one, and that the good is one, From these things likewise, you may assume, that in figures that which is especially one is more divine and more perfect: than that which is not one. For that which ¢he ove is in the Gods, that which the one intelligible animal itself, is in intelligible animals, and that which the one maker and father is among the Demiurgi, that the sphere is among solid: figures, For the one is comprehensive of many unitics, animal itself, of mtelligible animals, the one Demiurgus, of many causes, and the one spherical figure, of all figures. The second demonstration therefore, is from the beautiful and the becoming. For the spherical figure’ is becoming to the receiver, to the giver, and to the paradigm. To the receiver indeed, because he being perfect, is friendly to the most perfect of firures, and he who is comprehensive of all things, is friendly to that which comprebends all things in itself. But it is becoming to the giver, because he being intellect, and converted to himself, generated a becoming figure, and most similar to himself. For as Plato says in the Laws, intellect possesses intelligence similar to the motion of a sphere fashioned by a wheel; being extended according to the same things, after the same manner, in the same, and about the same. And itis becoming to the paradigm, because the intelligible universe is a thing of this kind, converging on all sides to itself,

On all sides like a sphere’s revolving bulk,
Well from the middle pois’d with equal force,

And round its stable centre glad to run :

says Parmenides. The same things also are asserted by Empedocles. For he makes a two-fold sphere, the one being sensible, in which strife predominates, but the other intelligible, which is connected by Venus. Ie likewise calls the one the image of the other; but it is evident which of the two he denominates the mage.

The third demonstration therefore, is from the allied. For a spherical figure is allied to the universe; since it is allied to the one, to the Demiurgus, and to all-perfect animal. To the one indeed, because of the oneness of a spherical figure.

“ Yor ro rperoy here, it is necessary to read ro σφαιρικον.

noox it] TIMEZUS OF PLATO. — 415

For a spherical figure is allied to the universe; since it is allied to the one, to the Demiurgus, and to all-perfect animal. To the one indeed, because of the oneness of a spherical figure.

“ Yor ro rperoy here, it is necessary to read ro σφαιρικον.

noox it] TIMEZUS OF PLATO. — 415

For as the world is one, so likewise the figure of it is uniform. Buta spherical figure is allied to the Demiurgus, because he contains all things intellectually in himself. And it is allied to the paradigm, because it first proceeds from it. Hence this figure, is primogeniat to the world. It also presents itself to the view, in the occult order itself.'’ For (what is said in the Orphic verse ]

Unwearied in a boundless orb it moves, is asserted of that order, But itis more clearly seen in’ all- -perfect animal, For itis said of this divinity by the theologist, that he is excited in an ineffable circle. And it is still more clearly visible in the [intelligible and at the same time] intellectual Gods. For there, intellectual figure, the rectilinear, and the circular subsist, as it is asserted in the Parmenides. Farther still, after these Gods, this figure is seen in the Demiurgus. For ashe is intellectual intellect, the universe subsists appropriately in him, and he receives demiurgic powers from the Gods that are prior to him. Hence also he is the Demiurgus of all mundane figures. But what shall we say after the Demiurgus of much-honoured Vulean? Does he not fashion all mundane natures, elaborating all heaven and generation, and making

Bracelets and chains, and necklaces and rings.*

For how is it possible, since he produces the essence of the mundane body, that he should not impart a figure adapted to each of the bodies contained in the world? He however gives figure to the universe as it were with his own hands; but the Demiurgus by his will alone. For manual operation with him is will, and production is intellection. And thus much we have inferred from these particulars. Because, however, the spherical figure is allied and adapted to the universe, it is necessary that the universe should have a figure of this kind. Perhaps, indeed, because’ a sphere, as those who are skilled in mathematics say, is the most capacious of all solids that have equal perimeters, and as we shall shortly after show by collecting what they have asserted. Perhaps also because every polygonous figure of εὐθεῖ sides may be inscribed in ἃ sphere ;* but it is not possole to th At the extremity of the first triad of the intelligible order. ἢ iad XVIIL. v. 402. -

7 Orcis omitted here in the original

Tustead of εἰς αλλο σχῆμα duvaroy εγγραφεσθαι, it is necessary to read, εἰς σφαιραν δυνατὸν eyypae φεσθαι.

p. 4

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“48 PROCLUS ON THE [Rook 111.

ἢ iad XVIIL. v. 402. -

7 Orcis omitted here in the original

Tustead of εἰς αλλο σχῆμα duvaroy εγγραφεσθαι, it is necessary to read, εἰς σφαιραν δυνατὸν eyypae φεσθαι.

p. 4

f { ! { | {

\“48 PROCLUS ON THE [Rook 111. inscribe-every polygonous figure of equal sides in another figure. Hence a sphere is most adapted to that which is to contain all things in itself: for the five regular figures may be inscribed in it. If therefore, you look to corporeal masses, all inasses of equal perimeters will be comprehended in the sphere. Not that they will be so contained in as to have their surfaces equal to the spherical superficies : for they will be less than it. But if all figures may be inseribed in the spherica! superficies, which is not true in other figures, this also is more appropriate to the things proposed. For Plato likewise says that this figure is adapted to that which is to comprehend in itself all figures. For intending to fabricate the body of the universe, through the five regular figures, he very properly looks to all the figures which are about to be comprehended by the universe. So that he evidently directs his attention, not to corporeal masses, but to the inscription of figures.

Farther still, you may also say in a more perfect manner, that the nature which is to comprehend all things in itself, ought to have dominion over all that it contains: for it will not otherwise be comprehensive of them. But that which has dominion over all things, assimilates all things to itself, For nothing has domnion over things foreign and dissimilar. That, however, which assimilates all things to itself, will be by a much greater priority most similar to itself; in order that it may impart similitude to other things. But that which being a body is most similar to itself, is spherical. Hence the body which comprehends all things in itself, is spherical. This figure, therefore, is adapted to the world: for it is most perfect, and most similar. It is most perfect, indeed, as being comprehensive of all things, and as having an unceasing motion. Fora right line is imperfect, as always capable of being extended ; but a circle and a sphere are most perfect, as not receiving increase, and as making the end of their motion the beginning. Such therefore is the meaning of what is here said by Plato.

Let us, however, consider the dogma by itself, conformably to the intellectual conesptions of lamblichus. Since, therefore, it is necessary that the world should be assimilated to the whole soul which rides as it were in it, itis also necessary that it should become similar to the vivilic body of that soul. Hence, as the Demiurgus constituted the mundane soul, according to two circles, thus also he fashioned the universe of aspherical figure, assimilating it to the self-motion of soul. fence too, our vehicle is rendered spherical, and is moved circularly, when the