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

' This is asserted inthe Phadrus. See this explained, in the notes at the end of this Translation.

δας A καράβι, ει, RN αὶ

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* Yet so that such of the adult among these as should be found to be of a good disposition, should be recalled from exile; while, on the contrary, those who were retained from the first in the city as good, but proved afterwards bad, should be similarly banished.”

In the Republic, Socrates makes a transition not only from those that were distributed from the upper into the lower city, but also from those of the golden race that were born there. Here, however, the reference is made to those who are recalled from exile. Do these things, therefore, accord with each other? Perhaps, indeed, it is possible to reconcile what is here said, with what is there determined, if we understand the word adult, as not only pertaining to those sent from the upper city, but likewise to all those that are educated in the lower city. For, in short, the natural disposition is to be considered of those adults who were born in the lower city, or of those who were sent from the upper into the lower city, and thus those that are worthy are to be recalled from exile. Butif some one is willing to understand the words according to our first explanation of them, it: must be said, that what Socrates now delivers is conformable to the things proposed to be considered. For descending [rational] souls again ascend, but not such souls as had their .ypostasis from the beginning in generation, and about matter, such as are the multitude of irrational souls. And thus much for the words themselves. See, however, how the same things take place in wholes, as. those Which Socrates ordains in his polity. For some things always have the same order in the heavens, remaining divine and immutable; but others are always conversant with generation ; and others are in a certain respect the media between both ; at one time, indeed, being suspended from divine natures themselves, but at another being mingled with those that embrace generation. It is not, therefore, the damoniacal genus which ascends or descends, nor is this to be asserted of multiform lives, nor are dwemons subject to death, but partial souls, which are at one time conversant with generation, and at another are transferred into a divine demoniacal allotment; which things being known by Socrates in the Republic, he legislatively ordains that which is analogous to them. — For the celestial Jupiter presides over the Gods in the heavens, over damons that elevate partial souls [to their paternal port}, and also over others that lead souls into generation, in order that the ascents and descents of souls may be never failing in the universe. “ For though you should see this particular soul restored to its pristine perfection, yet

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“ For though you should see this particular soul restored to its pristine perfection, yetp. 46 the father sends another to be annumerated,” according to the divinely-inspired indication‘ about these things.

“Soc. Have we, therefore, again sufficiently resumed the epitome of the discussion of yesterday, or do we require any thing further, friend Timeus, which has been omitted ἢ

The resumption of the polity teaches us, through images, how the universe is filled with the most excellent productive powers. For generated natures in it are separated from each other, and each communicating with other things, energizes according to its own peculiarity. And primary, indeed, are exempt from: secondary natures, yet employ their energies, as necessary to: the completion of the universe. But secondary are adorned by primary natures. Phe most excellent, however, of mundane beings, are connascently conjoined with the most excellent, middle with middle, and last with such as are dast. Bat the same productive powers pervade through many subjects, and the same recipients participate of many productive powers. Lives, also, at different times have different allotments, according to their desert. All these particulars, therefore, sufficiently place before our view the order of the universe. For in detinite heads, Socrates has, ina becoming manner, epitomized every form of the polity, recurring to intellectual Impartibility, in order that he might imitate the God who adorns the celestial polity intelligibly and paternally. But since every where measures and perfection are detinitely imparted to secondary natures from [primary 7 eases, on this account also Socrates requests Tinieus to inform him, whether he has compre. hended fin his epitome} every ἤσαν οὐ the polity. Por every intellect being firmly fixed in the deity prior to itself, defines itself by looking to it. To which we may add, that to speak) summarily is a syvinbol of the first parts, and the head of the universe being adorned by the fabricator of the heavens; which the Demiurgus of the universe adorns ina more perfect manner, looking to the whole, and the one life of the world. And thus much respecting the analogy of partial natures to wholes.

The investigation, however, is not attended with any difficulty, whether the words inean, “ Slave we now epitomized the polity which we discussed yesterday ?” or “ Have we again epitomized to-day, the polity which we epitomized yesterday?” For

δ, ον, According to the Chaldean Oracles.

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whether yesterday Socrates spoke more diffusely, but now summarily, or he spoke summarily in both, the divine Tamblichus approves of either of the readings, and we do not at all difler from him. | Perhaps, however, the latter construction is more consonant, For again to discuss the polity summarily, manifests thatit was summarily discussed yesterday. And it is not at all wonderful, that the summary discussion which took place in the Republic, should not be brought to light. For many other things which are asserted here, as being said on the former day, are not to be found in that dialogue. Unless it should be said that the word again, does not refer to the epitomizing, but to resuming the discussion. For he resumes, who narrates at great lencth what had been before said ; but he again resumes, who summarily contracts the narration. But whichever of the constructions is adopted, neither of them is attended with any difliculty.

“Soc. Hear now, then, how I am affected towards this polity which we have discussed.”

What Socrates says in the words that follow, comprehends, that I may speak summarily, these five particulars. First, what that is which in what has been said, he desires should take place, after the narration of the polity. Secondly, that he is not sufficient to effect this himself. Thirdly, that neither is any one of the poets sufficient. Fourthly, that it is not proper to commit a work of this kind to the sophists, Fitthly, that the anditors alone can accomplish that which is earnestly desired by Socrates, ina becoming manner. What, therefore, is this? Por it is necessary, ino the first: place, to speak concerning that: which Socrates desires to sec after this polity, viz. to see, as he says, a city of this kind In motion, engaging in contests and labors, and warlike actions, in order that after the peaceful lite which he had delivered, he might have to narrate the energies of the city arising from circumstances of times and places. This, therefore, is What he wishes to see accomplished.

Some one, however, may doubt to what the desire of Socrates is directed, and on what account he wishes this to be accomplished. Porphyry therefore dissolves the doubt by saving, that energies perfect habits, not only those energies that are prior to habits, but also those that proceed from them. For the perteetion in habit, is in conjunction with energy, since otherwise habit will be in a certain respect in capacity, and at rest through remission of energy. Socrates therefore, in order that he may survey the polity truly perfect, requires that in

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