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

Vor all contraricty is surveyed ina becoming manner in conjunction with a unity, whieh is either prior to it, Or Connascent with, or isin a certain respect an adjunct posterior to it. And Plato, as well as theologists, rightly perceiving that this is the case, have delivered a multitudinous contrariety prior to the one fabrication of the world, and parts

* cae is omitted in the original, aud the omission of it, reuders the latter part of the sentence very ambiguous.

* For δυνάμεως here, it is requisite to read dur ἀμεων.

ne cacao EEp. 67 prior to wholes, Finding, likewise, these things in images prior to paradigms, he surveys this contrariety ino men, which also has an analogous subsistence in wholes, neither being in want of Titannic or Gizantic wars. For how could he narrate such wars to Socrates, who on the preceding day had blamed the poets for devising things of this kind?) Reeeiving, therefore, ransactions from history, in order that he might not assert of the Gods that they fight with each other, he ascribes these battles to men, but throneh a cautious and pious analogy, transfers them also to the Gods, For such like wars are delivered by divinely-inspired poets, prior to the one order of things. Their mode, however, of narrating them, is adapted to them, but the present mode to Plato; the latter, in conjunction with the political science, being more moderate, but the former, in conjunction with the telestic art, being more replete with divine inspiration, And thus much concerning the whole of the text.

In what is said by Critias, however, the word “hear” is proverbial, and is employed in those things to which we wish to call the attention of the hearer. The word hear, therefore, is equivalent to receive what is worthy of attention. But the word “ surprizing” (aroxov) manifests that which happens contrary to expectation, as in the Gorgias, “ [tis surprizing, O Socrates,” (arora ys w Σωκρατηςνὶ or that which is paradoxical, as in the Crito, What a surprising dream, Socrates ; (wg ατόπον ενυπνίὴν ὦ Σωκχρατης); or the wouderfal, as in the Theatetus, © And itis not at all surprising, but it would be much more wonderful, if it were not a thing of this kind.” (και οὐδὲν γε ατοπον, κλλὰ πολυ Savuarroresoy εἰ μη τοιουτῆς TY.) But here it is assumed as that which deserves admiration. This, however, is evident irom what follows, in which it is said, “ that the decas of this city were great and admirable” Moreover, the word © narration” (Asyos), Manilests the truth of what is going to be related. For thus it is said in the Gorgias, that a fable differs from Asya; [because the latteris true, but the former is ποῖ. ΤΕ is also very properly said, that “ Solon was the wisest of the seven wise men ;~ as being asserted of one who was related to Plato; as being said to another Athenian, and in the Panathenaie 5 and as indicating that the ensuing narration extends to all wisdom. Nor is it requisite to wonder how Solon is said to be the wisest of all the seven wise men, nor to be anxious to know, how he can be said to be the wisest of other men, but one of the wise men, when all of them were most wise. For what absurdity is there, mecalling a man the wisest of those that are of the same order with himself? But his legislation, his pretended insanity at Salamis, his armed attack of Pisistratus the tyrant, who said he was more prudent than those that

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For what absurdity is there, mecalling a man the wisest of those that are of the same order with himself? But his legislation, his pretended insanity at Salamis, his armed attack of Pisistratus the tyrant, who said he was more prudent than those thatp. 68 were absent, and more brave than those that were present, his conference also with Croesus, and his answer to one who said, that he had established most beautiful laws; for he replied, that he had not established the most beautiful, but) powerful laws, and that he knew laws that were more excellent than these ;—all these particulars bear testimony to his wisdom. There is, likewise, a story told of a tripod that was dragged up in’ a net by certain young men, though it is not related by all historians, and that the oracle (of Apollo} being consulted on the oceasion, the God answered, that it should be given: to the wisest: man, That im consequence of this, it) was offered to Thales, but he sent it to another of the seven wise men, this again to another, and so on, till at last it came to Solon, all of them yielding it to him, Solon, however, sent it to the God, saying, that he was the wisest of beings. Solon, also, is said to have found, that the lunar month does not consist of thirty days, and on this account he was the first that called it ἐν vey "ὦ new one, and ysag niew. And, in short, the discovery, that the numbers of the days revert frum the twenticth day, is ascribed) to him. Some, also, assert, that pricr to Anaxagoras, Solon showed that intellect presided over the whole of things. From all which it is evident, that he was a paruicipant of a certain wisdom.

“ Solon, then, was the familiar and intimate friend of our great-grandfather Dropides, as he himself frequently? relates in his poems. But he once declared to our grandfather Critias (as the old man himself informed us) that great and admirable actions had once been achieved by this city, which nevertheless were buried in oblivion through length of time, and the destruction of mankind.”

The history of the race of Solon, and of the alliance of Plato to him, is as follows: The children of Execestides were, Solon and Dropides, and of Dropides Critias was the son, who is mentioned by Solon in his poems, where he sings,

Bid Critias with the yellow locks,
Attention to his father pay,

* The same story is also told of Solon, by Diogenes Laertius, in his life of Thales. 2 In the original ἐνυν, which I conceive to be erroneously transcribed for ev veer. 3 πολλαχὸν is omitted in the text of Proclus.

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