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

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 inp. 48 words it may be beheld in motion, engaged in warlike actions, and contending with others, And it appears, says he, from hence, to be manifest that Plato does not admit that the habit of virtue by itself, but. when energizing, is sufficient to felicity. It may, however, be said, in answer to Porphyry, that if the end was military, it would be requisite to assert that war gives perfection to the polity. But ifthe end of it is peace, what occasion is there to solve Platonic doubts by introducing Peripatetic explanations? Or though the end is not military, νοὶ war exhibits the magnitude of virtue in a greater degree than peace, just as mighty waves and a tempest, show in a stronger light the skill of the pilots art. And in short, this is eflected by circumstances, as the Stoies also are accustomed to say, “ Give circumstances, and take the man.” For that which is not subdued by things which enslave others, manitests a life in every respect worthy, — Perhaps, however, it is absurd to refer the cause to these things alone, though they have a political reason, and not to look to the whole scope of Plato, according to which the God who adorns the polity in the heavens, Is ling also that generation should be governed by the celestial Gods, and that the war of forms in matter should always subsist ; in order that the cirele of generation may adambrate the celestial circulation. Aud this itis to see the eity excited to war, to see generation co-arranged with the celestial regions, and the whole of it governed from thence. Ttappears likewise, that this 15 analogous to what is shortly after said by the Demiurgus of the universe, © That when the generating futher understood that ths wencrated resemblance [the workd| of the eternal Gods moved and lived, he was delizhtd with his work.” In asimilar manner, therefore, Socraies wished to see his city moving and energizing 5 just as the God who comprehends the celestial polity wished to behold: the natures whieh it contains energizing, and adorning the contrariety produced by generation, Such an analogy, thetefore, as this, takes phice in the present instince,

If, however, we arranged before, the lower city as analoyous lo ceneration, but now as analogous to war, you must not wonder, Por the same things may be safely arranged among diflerent things according to different analogies. Por generation also, according to the lives in it which are inseparable from matter, resembles the lower city; but according to its contrarieties and material tumult, it is similar to war, and warlike dissensions, That we may, however, co-adapt every thing to the theory of mundane wholes, prior to the consideration of every particular, let us direct our attention to the second thing said by Socrates, and see how it accords with this theory. For since Socrates is analogous to the firstp. 49 of the three fathers who adorn the first of things, he says he is not sufficient to fashion what follows. For the divinity who gives subsistence to all things, is different from him who constitutes toings of a middle nature ; and this God again is different from him who is the cause of things that rank as the third. But the third particular is, that neither are the poets sufficient for this purpose. Nor, in the fourth place, the sophists. The former, indeed, because they imitate the things in which they have been nourished ; but the latter, because they are wanderers, and not at one and the same tine, philosophers and politicians.

Nor, in the fourth place, the sophists. The former, indeed, because they imitate the things in which they have been nourished ; but the latter, because they are wanderers, and not at one and the same tine, philosophers and politicians.

Again, therefore, let us see how these things are conformable to what has been before said. For it is necessary that the powers that are to preside over generation should not be separable’ from material natures, but conversant with them, For these powers are analogous to poets who invent fables, and to imitators. For these are employed about images, alone praise material and partible natures which they only know, and are unable to ascend from matter. Nor is it fit that these powers should be inseparable,’ and very mutable, at diflerent times ascending or descending to different orders, such as are partial souls, who are assimilated to sophists ; because they also possess all-beautifal productive powers, but at different times wander to different parts of the world. [lence it is necessary that the powers that connectedly contain generation, which is governed by the heavens, should at one and the same time be philosophical and political; in order that through the philosophic characteristic, they may be separate from the subjects of their government, but may energize providentially through the political peculiarity, performing the duties pertaining to their allotments according te intellect. For that which is physical, being productive, is inseparable from matter, but the form of partial souls: being sophistical, is abundantly wandering. Its necessary, however, prior to things which are moved, that there should be the invariable and perpetually-permanent providence of the Gods, and immutable prior to mutable allotments. In the Ἐπ place, therefore, Socrates delivers to us who those are, that are able to effect this. For these things are to be transferred from words to deeds ; because the Demiurgus of the universe, and the rest of the fathers, fabricate totally and exemptly ; the second of which fathers zives subsistence to middle, but the third to last natures. And to these Timeus, Critias, and

* For axwpiorous here, it is necessary to read ywporovs, and to supply adda, 50 as instead of cure axwpiorovs aurwy εἰναι dei, και εν avrais orpegoueras, to read oure ywprorovs avrwy εἰναι det, ἀλλα και κ΄ A.

* Hence for χωριστας in this place, it is necessary to read axwporas.

Tim. Plat. Vou. I. ᾿ G

p. 50

Hermocrates, are analogous. But of these, the first is praised in an admirable manner, Socrates also adding, “in my opinion;” but the second, in a middle way, conformably to his order; and the third, in the last degree, te. according to the testimony of others. |