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

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 allp. 40 things in a secondary degree, which are accomplished by divine male damons primarily, Female psychical likewise, and female corporeal demons, have to the. males the relation of mothers to fathers, and of duads to monads. For they generate all things with diminution, which the males produce paternally and unitedly. If therefore we before rightly assimilated the guardians to the celestial Gods, but the auxiliaries to dwmons their attendants, and who are ministrant to their providential energies, Plato very properly embraces in these genera, a similar conjunction of the mate with the female, and imparts to both common virtue, and common employments ; just as Nature binds these genera to, and causes them to procreate the same things in conjunction with each other, But she does not divide the one from the other, since whatever is generated from both is unprolitic, when either of them is separated ; though there is a greater difference in the physical organs than in the lives of these; yet at the same time in these also, Nature makes the work of them to be common. Much more, therefore, does the communion of them in their employments, and the whole of their life, deserve to be honoured.

“Soc. But what did we establish concerning the procreation of children? Though perhaps you easily remember this on account of its novelty. For we ordered that the marriages and children should be common; as we were particularly carcful that none might be able to distinguish their own children, but that all might consider all as their kindred. ‘That hence those of an equal age might regard themselves as brothers and sisters; but that the younger might reverence the elder as their parents and grandfathers, and the elder might esteem the younger as their children and grandsons. “Tia. These things indeed, as you say, are easily remembered.”

Ifsome one should inquire why that which is unusual is easily remembered, it is not difficult to reply, that it excites our phantasy inse ereater degree as being unexpected ; and inserts in us a clearer impression of itself. Moreover, it is easy conformably to Plato, to show how what is here said of marriages and children being common, applies to: women. For he wished, according to the intention of

* In the text of Proclus, αληθείαν is erroneously printe 1 for anfecay.

Pn αν .......ὅ

BOOK 1.] TIMZUS OF PLATO. 4l

Moreover, it is easy conformably to Plato, to show how what is here said of marriages and children being common, applies to: women. For he wished, according to the intention of

* In the text of Proclus, αληθείαν is erroneously printe 1 for anfecay.

Pn αν .......ὅ

BOOK 1.] TIMZUS OF PLATO. 4l

the rulers, that their connexion with men should take place in definite times, accompanied with sacnifices and prayers; and that the woman that had connexion with a man, should not be the property of any one man, but should be separated after connexion, and dwell apart, and again at other times should be copulated with that man whom the guardians might approve. But. these things are thus indicated in what is said in the Republic.

But. these things are thus indicated in what is said in the Republic.

Referring, however, the theory of these particulars to nature, let us show how they pertain to the order of the universe. For these things by a much greater priority exist in the Gods, on account of the union of the divinities. For all things! are the progeny of all the Gods, though different things are characterized by a different peculiarity. All the Gods likewise are in all, and all are united to all, in conjunction with an unmingled purity adapted to all, to which Socrates directing his attention, embraces this communion, and this distribution of employments, assigning one to each of the arts, conformably to nature. For not to know their own progeny as peculiarly their own, takes place with the Gods. On which account, indeed, their intellectual perceptions, and also. their productions are common. Each of them, however, benefits and preserves that which is generated, as being the common offspring of all of them. Moreover, to consider all those as brothers and sisters that are of an equal age, those that are elder as fathers and grandfathers, and the younger as children and grandsons, originates from. the Gods, and is transferred from thence to this polity. For similitude of essence, derived from the same cause, is that which is fraternal in them. But prolific cause, is in them that which is analogous to father and grandfather. And an efflux of essence proceeding into a second and third serics, exhibits the form of offspring. For that the same Goddess is conjoined with diflerent Gods, or the same Gud with many Goddesses, may be assumed from mystical treatises, and from what are called Sacred Marriages in the mysteries, which Plato as much as possible imitating in what he ordains about politics and marriages, calls the marriages sacred. In physical productive powers also, we may sce that there is one and the same recipient of different powers ; and one productive power presenting itself to the view in a multitude of recipients, and pervading through many receptacles, But forms are analogous to males, and receptacles to females. Why therefore is this very thing beheld in the universe, but is paradoxical in human lives! 1 say it is because these lives are cut off from wholes, and every human soul is partible.

* For ravra here, it is necessary to read παντγα.

Tim. Plat. τ Vou. 1. ὰὼ

p. 42