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

* For ayadwy yap or, it is obviously requisite to read ἀγαθὸν, «. A. 1 Instead of απο rns oAns in this place, I read ἀπὸ τὴν wAns τὴν νποσεληνῆν,p. 48 may never fail. But it must be said, that the cohabiting in common, is the one conspiration of divine fabrication, and the concordant providence of the celestial Gods, through which every thing that undergoes a mutation from the earth is consumed, and generation is variously changed through the harmonious dance of the celestial divinities ; to which also Timawus looking says, “ that the whole world is friendly and known to itself through virtue, and that its corruption ts the source of its nutriment, in consequence of effecting all things in, and suffering all things from itself”

What then is the end of this one and common life of the citizens? Socrates says virtue, viz. divine virtue. Por virtue subsists first with the Gods; afterwards from them, in the genera superior 10. man ; and a certain portion of it descends also to us. The guardians of the world, therefore, living contormably to. this, are also unoccupied by other pursuits. Por they do not look to convenience, nor to externals ; for all things are within’ themsclyes. They likewise are the saviours of all things, and fill them with whatis beautiful and wood, being ministrant to, and co-operating with the one father and Demiurgus of wholes. Since, however, they give measure to the mutations of the earth, notin so doing departing from, but being converted to themselves, and subsisting in themselves, on this account Socrates says, “ a@ recompense such as ty sufficient for temperate men. For beme temperate and pradent in what relates to themselves, they measure secondary nae tures, comprehending their all-various mutations in the simplicity ot their own life. Thus therefore what is said may be explained in this way. Butin another way we may say, that piety and a conversion to the Gods, especially coutain a measure, and are occupied by the good. This measure, however, is defined by the Gods themselves according to divine prudence, since the Gods are able both to save themselves and others.

“ Soc. Of women too we asserted, that they should be educated in such a manner that their natures might be aptly conformed so as to be similar to those of men; with whom they should perform im common both the duties of war, and whatever else belongs to the business of life.”

Plato very properly thought that the virtues of men and women are common, since he evinces that both have one human form, but not the male one, and the female another. For things which have a different perfection according to form, are also different in species. But things which are the same in species, have like-

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For things which have a different perfection according to form, are also different in species. But things which are the same in species, have likep. 39wise one and the same perfection. This, however, is denied by others, who assert that there is a diflercnce according to form between men and women, though Plato has shown that itis both possible and advantageous for women to have the same virtues as men. It is possible, indeed, because this, history contirms. For there have been found well-educated women, who have been far superior to men. But itis advantageous, because it is better to live double than half the number of those who exhibit virtue in their works. As therefore we form the male guardians from such a particular education, and from such particular disciplines, thus also we form the female guardians from the same: and in a similar manner, the female warriors from the same institutes as the male.

As therefore we form the male guardians from such a particular education, and from such particular disciplines, thus also we form the female guardians from the same: and in a similar manner, the female warriors from the same institutes as the male.

In order, however, that we may admire in a greater degree the conceptions of Plato, we must betake ourselves to wholes, and to the order of the universe, where we may survey a wonderful conspiration of the male and female nature. For in the Gods, indeed, these are so connascent with each other, that the same divinity is called both male and female, as is the case with the Sun and Mercury, and certain other Gods. Where also they are distinguished from each other, the works of the male and female that are of the same order, are common, so as that they primarily proceed from the male, but in an inferior degree from the female. Hence, likewise, in mortals, nature evinces that the female is more imbecile in all things than the male. Whatever, therefore, proceeds from the male, this the female also can produce ina diminished degree. Hence Juno proceeds together with Jupiter, generating all things in conjunction with the father. TTence, too, she is said to be equal in rank with Jupiter, as is likewise Rhea with Saturn. For this Goddess is the bosom of all the Saturnian power. Earth also is equal in dignity with Heaven. For Earth is the mother of all things, of which Heaven is the father. Δ prior to these clements, if we direct our attention to bound and infinity, Which rank in the order of principles, we shall find that all things whatever, which proceed into existence, are generated from both these. You have therefore, in the intelhiible, in the intellectual, and in the supermundane Gods, the harmonious conjunction of the male with the female. You may also see the same in the heavens. For the whole of generation is governed by the Sun and Moon 3 in a greater and paternal degree by the former; but secondarily, by the latter. Hfence also, the Moon is denominated by some, a lesser Sun. And among the male divinities in the Sun, there are likewise lunar Gods, and analogous orders. But if you direct your attention to demons, you will every where see the providence of these two-fold genera conjoined. For divine female dwmons, unitedly effect all

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