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

8 For εἰς ἐαντὸν χωρέειν here, read Tp €ls €QVTOV χωρειν-

4 Instead of αλλ᾽ ae μὲν xpoyoraae τὰ voyra περιλαμβανουσι voepus, ac δε τῶν παιδων, τα νοερὰ vonrws in this place, it is necessary to read, αλλ᾽ ac per προγονίκαι ra veepa Keprappavovar sonrws, αἱ

ὃς Tw παιδω», Τα μλύητα bOEPWS, e κεν γι ἢ TIM-EUS OF PLA‘TO. “ὦ For thes: ding, the generators of them again convert them to themsclves, and er min their own allness. Theuniverse therefore linitates bob thes mdeed, as it revolves about the centre, and comprehends the centre in tating the progonic ἃ absorption ; but so far as it comprehends its owa imitself, affording nutriment to itself by its own consumption, and again

Ag initself the natures distributed from itself,—-so far it imitates the comsension of children in their fathers. And these τ things indeed, are asserted

“τ the sake of the analogy of the universe to the two fathers.

Again, however, you may see, how the Aristotelie axiom is here pre-assumed, that the riotion is simple ofa simple body, In the first place, therefore, the body inthe world whichis more simple than other bodies, is moved with a circular motion, as being adapted to it; and inthe next place, the whole universe is thug woved. For the body which is posterior to it, is as much as possible convolved inacircle. For what else is the meaning ef the word adapted, than that the motion ina circle is natural to the essence of the universe? For as it was allotted a spherical figure, so likewise a circular motion according to nature. And farthor sull another Aristotelian axiom is also here pre-assumed] that a circular motion has nothing contrary to it. For as there are seven Jocal motions, that which is in acircle,the upward, the downward, that which is to the right hand, and that which is to the left, that which is anterior, and that which is to the posterior parts, you will find that six of these havea contrary. For the motions are coutrary, which are from contrary to contrary places. But the motion in a circle is exempt from all contraricty. For since the motions in a right line are generated and contamed by the motion ina circle, as Mechanics demonstrate, how can it be said that any one of these is contrary to it? For the contrary is corruptive and not generative of the contrary. Nor does Plato stop here, but having mentioned the peculiarity of the circular motion, he shows its admirable transcendency above the other notions, For he denominates it to be that which subsists about intellect and wisdom, and this not simply, but he also adds especially. For of these seven motions, the circular imitates intellect, and the intellectual life, being established in the same, and about the same, according to one reason and one order, and possessing a motion which is vanquished by permanency. But all the

"i.e. "Phe absorption of Phanes, the paradigm of the world hy Jupiter. Ὁ For ra:rys here read ravra. :

Ton. Plat. | Ἷ Vou..1, 3.N

a RN eT

But all the

"i.e. "Phe absorption of Phanes, the paradigm of the world hy Jupiter. Ὁ For ra:rys here read ravra. :

Ton. Plat. | Ἷ Vou..1, 3.N

a RN eTp. 466 remaining ἡ motion pertains to soul. For in this, Srom whence, and whither, and fFansition first subsist. In her also the intelligible is the upward, but the sensible downward. And the circle of sameness, indeed, is the right hand, bot the circle of ditlerence, the left. Intellect likewise is before her, but nature behind. Por thus she was constituted at first. And circulation, indeed, is adapted to intelicet, according to buth numbers, whether you wish to adduce the monad itself, or tie heptad, enumerating it the first’ or the seventh motion. Jur the monad and the heptad, are certain intellectual numbers ; the monad tndeed being directly intellect, but the heptad, the light according to indedlect. dnd on this account also the mundane intellect $s, as Orpheus says, both monadic, and hebdomadic. Farther suil, the monad is Apulloniacal, but the heptad Minerval. Again therefore it is intellect and wisdom. So that circulation through the alliance of numbers, shows that itis suspended from intellect and wisdom. Bet rectidmear motion, demenstrates through the Aerad its alliance to the psychical peculiarity. For the number six is allied to the soul, and this will be manifest as we proceed. Let us however pass on to what is next said by Plato,

“ Tence by a circumduction according to saineness, in the same, and in itself, he caused it to be moved convolving in a circle. But he separated from it all the six motions, and framed it’ void of their wandernng progiessions, And as feet were not requisite to this persodical motion, he generated the universe without legs and fect.”

We have before observed that intellect and wisdom are the paradigms of circu- ‘ation. But what this is, and how it is assimilated to intellect, is delivered in the words befure us. For circulation is a motion which is led round according to sameness, and in the same, and in itself, as Timeus here says, and the Athenian guest in the Laws, Of which definition indeed, the words * accerding to sameness,” signify according to one reason, and one order. For what if the universe should be moved circularly indeed, but should be differently changed at different times, by rising or setting, as the fable says in the Politicus. That we may not therefore apprehend this to be the case, the words * according to sameyess are placed respecting it, before the rest. The Platonic Severus therefore, for we shall here speak frecly against: hirn,) is not right in admitting fabulous eirentations. and thus making the world to be both generated: and unbegotter.

' Yor ἡ &e λοιπή, πασαν τὴν a }read, ἡ δε λειπὴ πασα, τὴν yey.

ne, mI EN Oe SY emer

p. 467

and thus making the world to be both generated: and unbegotter.

' Yor ἡ &e λοιπή, πασαν τὴν a }read, ἡ δε λειπὴ πασα, τὴν yey.

ne, mI EN Oe SY emer

p. 467

The universe indeed, Plato says, is moved according to sameness, and after a similar manner; and according to one reason and one order. But such a eireulation as Severus speaks of, subverts the one order of motion, The mode, however, in Which such ἃ motion is fabulously introduced, is shown by our preceptor in his Commentaries on that dialogue, ' conformably to the meanine of Plato. Bat the words ‘in the same,” manifest the immutable in transition, and that the motion is vanquished by permanency. For because there is not a vacuum external to the universe, but it is necessary that the universe should be moved, being a physical body; for nature is a principle of motion; it is moved convolved about itself, and in the same place. For the bulk of the universe occupies the wholof place, and possesses by its parts the parts of interval; and asa whole being iminutable, it is locally moved in its parts. But the words “ in itself,” inanifest Mat itis moved on account of this very transition of its parts. For it does not require the transition of another thing, in order to the motion of ttself, but itsel: yields to itself, aud itself is transferred into the place of itself’; so that itis moved mitself, the parts of it being transferred by their motions into the places of each other. Llence, through the words “ according (0 sameness,” you have tire perpetual ; but through the words “ in the same,” the immutable; and through the words “ in itself,” the form of the transition. And from all these you have, that circulation is a Motion unceasing, remaining in one place, and eflected by the transition of the parts into the places of each other. But being such it is evident, that it is most similar to intellect. For intellect eternall energizes intellectually, is established in the same order, and all things in it are intellectual, most energetic, and Possess an ever-vigilant lite. And this indeed is evident.

gr about the

It is however worthy of admiration in Plato, that when discoursing essence of the universe, he assimilates it to itellizible animal; but that now teaching us concerning the motion of it, he refers the similitude of it to intellect; delivering to us from these things, the analogy which is in them, viz. that the intelligible has the relation of essence, but intellect of energy. When, likewise, he says that the universe is spherical, he at the same times cives it to be moved in a circle, and to be convolved. For it appears to be moved in a circle according to the greatest circle which is in it. Because however ἃ cylinder is moved in 3