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

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The survey therefore from on high, will be lli.it of souls abiding there ; but the sur¬ vey from beneath, will h<* that of souls who have separated tin inselves [from the in¬ telligible world]. And tlie judgment indeed, which originates from things essential¬ ly more aneii nf, is that of souls living according to iute'd-cl; but the judgment " liieh proreeds from secondary to first natures, is the judgment of fallen souls. For truly existing being i' near to souls that abide in the intelligible; but non-to those that are in a fallen condition. For that which abides, abides in lieing, and that which falls [from the intelligible], is situated m non-bein". But to each of these, that m which it dwi lls is more proximate.

I’lato therefore, knowing these things, and that we recur from subordinate to more excellent natures according to a well-arranged ■ progression, thinks tit to make mention of the nature of things, conformably to which the elder is more excellent than the younger, and through this common conception, to arrange the soul prior to the body. 1 or he reminds us that the former is older, but the hitter younger, through an hypothetical guiditnre. For if the soul rules over the body, it is more ancient than tiie bod y. But it does rule over the body: for it leads every tiling m the universe* by its motions. And body, indeed, is alter-motivi?; but soul is naturally adapter] to move both itself, and other things. It is therefore mole aneu lit than the body. It this however be the case*, it is iiece>sarv to conceive ot it by itseil, not as being g< nerated post< rior to the hndv, as we imagine it to be, but giving it a supernal origin, we shoultl survey the corporeal bulk of the universe, unlohled as n were into light from it. For the universe derived its subsistence through soul, imitating the progression of it through its bulk, but the conversion ot it through its figure. These things, however, we shall again discuss.

For the universe derived its subsistence through soul, imitating the progression of it through its bulk, but the conversion ot it through its figure. These things, however, we shall again discuss.

But, it you are willing, let us now survey each of the words of the text of Plato. In the first place then lore, wilh re.'per I (o the soul, he manifests that he speaks of every s,nd by adding the .11 tit lr the. For he does not s.iv as lie did l».-lore, •• /Vuiv/yg st.ul m tin u but the soul. For there, there was a power of tiie whole soul about the middle; but lure, every soul is said to l»e more an¬ cient than body. In the next place, the older and the i/nun^tr, are not to be assumed according to tune, 1 - \tticns apprehended they wen*: for the father at once constituted the soul, and surrounded the body of the universe with it, as with a veil. But tb* y must be assumed in the order of essence. For the essence which is more proximal- to the Domiiirgiis [is older]. If you wish also to understand tin: older and the younger according to time; the lime which is in tin: soul, is older and more divine, but tin* time which |M-rtains to body is

p. 12

PKOCI.US ON TIIE

p. 111

younger. And soul, so far as soul, is not corporeal time; but tlie time belonging to body in suWdinate to that of soul. For a- there is a different form of motion in both, so likewise the time in each is different. In the third place, lie uses the expression “ artificially produce," in the most propi r sense, in speaking of the soul; clearly indicating that it is a self-motive thing, that it is lull ol reasons, 1 and is inventive 1 of all-various contrivances. .

Farther still, the power of more ancient ruling over junior natures, proceeds into the universe from intelligibles themselves.* For there 1‘rotogonus, [or animal itself,] who is so denominated by all [the («odsl, is the king ut all the iutcllci tual natures. Ami in the intellectual order, the eldest ot the sous ol Saturn, is said to Ik* the father of all things.

Hut Jove was born tin liist, and more lie knows.

For every where that whu h is older, is the symbol ol a limit inti Her tual, total and monadic life; hut that which is younger, of a life which is partible, proceeds to secondary natures, and is multiplied. Hence thevivilie (.oihlesses, they call on» older, but the other younger.’ Ami of the demiurgic Gods, they denominate one prior, but the other junior, whom likewise tin y call lecrnt. In the next place, the word cmijninid, clearly makes the »oul which is the subject of the present discussion mundane, and not hbcratul , nor the one soul \\hi< i exists prior to tin* nuuiv. l or the latter is exempt Irom all souls, and oturi souls proceed alrout it as a centre; hut the torun r receives a colijum turn wit t boilV, tiler ted according to the will ol the father.

l or the latter is exempt Irom all souls, and oturi souls proceed alrout it as a centre; hut the torun r receives a colijum turn wit t boilV, tiler ted according to the will ol the father.

“ We however, participating in a certain respect much of that which is casual and without design assert things ol this kind.

What is the reason that we are unwilling to transfer our intellect from f tings that are of a junior nature, to those that are i ssentially more ancient f It is

’ For \oyov In re, rud Xoyuv.

* Xnd for ri|»<Tii.w» read ciyrriu/i.

» For Of uvtuv naOijiri ry t cr/ry, it n obviously net c-oary lo read ill this place, uir uvrwe * aiOr/cfi tw »• vor)Tw »•.

4 Instead of rtvTtpa i in tins place, it is requisite lo rtad >orpu»rip«i.

5 i.e. Rhea u the older, but Juno the younger v,\itic C tailless.

6 The prior Deiuiurgus, is Jupiter, but the junior llaertius.

1 i. e. Not belonging to the order of (,mis denominated hbtrattd, and who are also called tuper- Cfltthal, a* being immediately above lhe mundane (mile.

* 111 the ong'njl, fiu it run uinar, airu tuv ifwrfpuie wi rpfnf.t'Ttp*tv, **■* r« car vvtnuy fiHOfivrfoa r.ciDK III ]

1 IMPELS Of PLATO.

p. 13

Localiso our intellect resembles one asleep, ami liecause we are full of an irratio¬ nal and disorderly nature. For the words casual, an A rashly, are significant of those tilings. For since we possess sense, and sensihles are P 1 need UTore our view, together with %\ liit-li we are nourished, we first apprclu ml things of a junior nature, as being more familiar to us. And through sense indeed, we are borne along rashly and without design ; but through sonsililes which are placed Is-forc us, w e live in a casual manner. For those that remain on high, as sense is with them at revf t and there is no sensation of the sensihles with which we are now conversant, have nothin" occurring to them of a casual nature. But we, since we have sense, and sensihles are before our ej« s, live casually and without de¬ sign. And as it is said, we form a judgment of things with the head down¬ ward;’ which is also conformable to what Fmpcdodes lamenting our fate savs :

Many dire words and cares nbtmui llie mind.*

For many things invading us who are truly slaves, as having Income exiles from deity, blunt and clog our speculation of real beings. Since however, as this philosopher also says, the casual, and that which is without design, accede to us externally, on this account, l*lato says, that we participate of them, and not that these are exeited from onr essence : for we are essentially intellectual. But since tin re is likewise a participation from more divine natures, Plato adds the word much, in order thid he may indicate the imh finiteness and confusion of a participation of this kind. For the participation of div itter natures, introduces to the participants, union, bound and order.