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

In what is here said, therefore, Plato makes a summary repetition of all such particulars as the universe derives from the intellectual Gods. And thus much concerning the whole theory,

It is requisite, however, that we should understand the truth pertaining to each of the words. Directly, therefore, the words “all this,” imply that you should survey in one the whole cause of the corporeal-formed nature, and know the division of forms. For wholeness is assimilated to one thing, figure to another, and motion to another. And the word ¢/és indeed indicates union ; but the word al the number of causes. Moreover, the words "ἢ reasoning employed by the eternally eristing God,” make the essence, and at the same me the intelligence of the Demiurgus to be eternal, through which the world ts perpetual. [tis necessary likewise to observe, that Plato by arranging the Demiurzus among eternal beings, gives to him an eternal order, so that he will not faccording to Plato} be soul. For in the Laws he says, that soul is immortal, indeed, and indestructible, bat is not eternal. Hence every one who fancies that soul is the Demiurgus, seems to he ignorant of the diflerence between the eternal and the indestructible. But the word “reasoning” is significant of a distributed fabrication. And the words “that would ata certain time erist” are not slguificant of a beginning according to time, as Atticus fancied they were, but that the world has an essence conjoined with time. For time was generated together with heaven [or the universe, } and the world is temporal, and time is mundane, Jor they were co-produced with each other, and are consubsistent from one fabrication. ‘Phe words therefore a¢ a certain time or once do not signify a part of time, but reason Is time as compared with eternal being. For that is truly always being ; but the temporal always is once as With reference to the eternal, justas that which is being, after a venerated manner, is non-being with reference to that whieh as intelligibly being. Hence thouch the world exists through the whole of time, yet the existence of it consistyin becoming to be, and is ina part oftime. ᾿ΕΝ. however is once, and is not simultaneously in alltime, buat Is always once, For the eternal is always in the whole of eternity; bat) the temporal, In a certain time, is always ata different time in another time, As with reference therefore, to the eternally existing God, the world is very properly called, © the God that would once erist.” For as with re-

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p. 471

p. 471

ference to that God who is intellectual, this is sensible. Hence, the consible world isindecd generated, or becoming to be, always, but is once. For it has its existence partly, always advancing to being from eternal being. For since, as we have Letore observed, it las an eternal power of existing derived from a cause dierent trow itself, and the power which it possesses it possesses terminated, but by always receiving, it always is, having the power in that which is terminated numbered to infinity ;—this being the case, it is evident that it is once, from the once always acquiring existence, and always becoming to be, in consequence of that which gives it to exist, never ceasing.’ According to its own nature, however, it is once, and has a renovated immortality, as Plato says in the Politicus, possessing its being in advancing into existence, and on this account participating not at once wholly of the whole (of time} but once ; and this again and again, existing in generation, and not being without an extension [of existence]. Unless, therefore, the word once signifies with Plato the whole of time. For the transitive subsistence of time, as compared with eternal energy, is once, and the whole of time has the same vatio to eternity, as ihe part of time the once to the whole of time.

If yon are willing also to consider what is said after another manner, since Plato has hitherto fashioned a corporeal nature, bat has not in words constituted soul and intellect, he denominates the God that would exist, and who subsists in discourse according to a part, once. For divinity indeed constitutes collectively parts and the whole, but language divides things which are consubsistent, generates things which are unbegotten, and distributes according to time, eternal natures, “The God therefore, that would once exist, is the God that would exist in the discourse, in which there is a distribation into parts, and composition, For. ihe Pythagoric Timaus likewise, indicating this in his treatise to those who are aie to understand him, says ‘ that before heaven (or the universe] was generated

- in words, there were idea and matter, and God the Demiurgus.” For that he fashions the generation of the universe in words, he clearly manifests in what he says. Moreover, with respect to (he smooth and the even, they manifest, as we have before observed, the one comprehension in the world, and the greatest aptitude to the participation of a divine soul. But the words, “every where from the midave equal,” define the peculiarity of the spherical figure, For this is every Where equidistant, according to all intervals. And the words “ whole, ang

ἡ Instead of και δια το μὴ λεγειν, τὸ διδον aes γινόμενος in this place, it is necessary to read, καὶ δια τὸ μὴ ληγειν τὸ διδεν, ace ywopercs.

p. 472

And the words “ whole, ang

ἡ Instead of και δια το μὴ λεγειν, τὸ διδον aes γινόμενος in this place, it is necessary to read, καὶ δια τὸ μὴ ληγειν τὸ διδεν, ace ywopercs.

p. 472

perfect yrom perfect bodies,” establish the world in the highest degree of similitude to all-perfect animal ; for that was in all respects perfect 5 and, likewise, to the Deimiurgus himself. For as he is the father of fathers, and the supreme of rulers, thus also the world is the most perfect of perfect natures, and the most total of wholes. You may likewise say that the world is smooth, as not being in want of any motive, or nutritive, or sensitive organs. For this was proximately demon. strated. But “it is every where equal from the middle,” as having a spherical figure, and ‘a while and perfect,” as being all-perfect, and leaving nothing external to itself: for this is properly a whole and perfect. And it consists of perfect bodies, as being composed from the four elements. It is also said to be in the And thus Plato beginning from singular number a body, as being only-begotten. rfection, he again converts it the only-begotten, and proceeding as far as to pe through the above-mentioned particulars to the same thing [1. ὁ. to the onlybegotten}; imitating the progression of the world from its paradigm, and its perfect conversion to it.

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THE TLW/EUS OF PLATO.

“ Placing also soul in the middle, he extended it through the whole of the world, and besides this, he externally circumvcsted the body ot the universe with soul.”