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

e. of the sun ami moon] in a circle. For one month succeeds another; and one year another; hut each is always one. These things therefore do not reijiiire much discussion.

Perhaps however some one may douht how Plato savs, that Night and Day formed the period of one most wise circulation. F'or this is the very thing for which Aristotle accuses Plato. \i/.. to call circulation time; though now Plato adds lime to the universe when in motion, as being something different from motion, lint if the. motion of the universe is different from the time of the universe, the motion also of each of the hodu s that are moved in a circle, is dififrint from the periodic time of tin- motion. 'Phis then fore may lie the occasion of doubt in the words before us. llow likewise is the period of the inerralic sphere the swiftest, hut the bodies which are nearer to it are slower according to their apocatastasis than those that are farther from it ? May it not therefore, he proper to sav, in answer to the former douht, that period signifies two things, at one time motion itself, hut at another, the measure and condition of motion; just as a niedimnus and a co/v/r, and each of such like measures, are denominated in a twofold re¬ spect. Hence the period of the inerratic sphere must not now be said to he the motion of it, hut the temporal interval of the motion. May it not also lx* said, that when Plato calls time the wanderings of the heavenly hollies, he means nothing else than that the periods of these are time ? For these are things num¬ bered. Hut time, as they also say, is that which is numbered of motion. It is just therefore as if it should be said, those oxen are a number of such a magnitude. For thus also periods are time, as being a number of a certain magnitude.

Ilut in answer to the second doubt it may i»e said, that Plato assumes the apparent apocatastasis of the inerratic sphere, and w hich makes the space of a day and niadit; since there is another true apocatastasis. For the point which now rises, does not rise according to the same hour with that which follows it, nor do the other points subsist .similarly, all which however contribute to the apocatastasis of the inerratic sphere. For neither do all the points in that sphere, and all the fixed stars, make their apocatastases according to the same jH-riod.

It is necessary however, that they should, if we assume an accurate apocatastasis, which takes place in a great length of lime. For it is evident, that all the stars which are in the inerratic sphere, and are moved by it, and which have habitudes to each other, and to it, subsist differently at different times, and together with these tilings, have at a dilferent time, a different lation towards the centres; and

PROCLUS ON THE

p. 246

[book Mr.

also, that their apocatastases to the same things in every respect, is effected in a very great length of time.

also, that their apocatastases to the same things in every respect, is effected in a very great length of time.

Moreover, some one may also doubt, how Plato calls the measure of the apocatastasis of the lation of the inerratic sphere, Night and Day. For this measure is every where supenially derived, from the one intelligible cause of the universe, and from the first paradigm. But Night and Da} are in the sublunary region. In answer to this doubt, it may lx- said, that the temporal interval which is primarily in the circulation of the inerratic sphere, and the solar light, are effective or Day and Night. From things last therefore, and which are known to tis, the whole measure is defined. For this space of night and day is one thing, and that which is in invisible time, another. The funner also is the image, and ultimate termination of the latt< r. For their are many orders of Night and Day, intelligible, intellectual, supermundane, celestial, and sublunary, as likewise the Orphic theology teaches. Anti some of these indeed, are prior to the fabrication of things ; but others are comprehended in it; and others proceed from it. Some likewise are invisible, but others are visible: since with respect to Month and Year also, those that are invisible aie of one kind, and w hich are niciisiirative, con¬ nective, and perfective of the intellectual and corporeal periods ol the Nun and M oon ; but those that are visible are of another kind, w hich are the termination and measure of the solar revolution. The like also takes place in other Gods. For there is one invisible Saturnian number, anti another visible; and in a similar manner, an invisible and visible Martial, Jovian, and Mercurial number. For the Month itself, and also the Year, winch exist according to each jieriod, living each of them one, anti always the same, are Gods immoveahly defining the measure of motion. For whence have the periods a subsistence always invariably the same, except from a certain immoveable cause ? \\ hence also, is the ditference of apocatastases derived, except from tilth rent immoveable causes? Anti whence proceeds the unceasing, and the again anti again to infinity, except from the infinite powers winch Month anti ^ t ar t ontuiu?

\\ hence also, is the ditference of apocatastases derived, except from tilth rent immoveable causes? Anti whence proceeds the unceasing, and the again anti again to infinity, except from the infinite powers winch Month anti ^ t ar t ontuiu?

It must likewise he admitted, that all this temporal series subsist under one first time, which defines tin period of a divinely generated [or perpetually circu¬ lating] nature, anti which is itself true number, as we have before observed. From these invisible periods however, we must conceive the visible to be derived ; and which proceed according to the being numbered, from the invisible, which are able both to number ami generate them; all which, astronomy beautifully teaches, doxastically appn bending the nlnuber of the periodical apocatastases of each. It also makes comparisons of the ratio of the periods to each other ; such for instance as that the Saturnian period is double and one half besides of the Jovian period;

BOOK I*.]

TIM/EUS Or PLATO.

2 47 and in a similar manner in the other planets. For if there are different npncatastas.es of them, they have a different ratio to each other. Sacred rumour nko venerates those invisible periods, and which are the canses of the visible; delivering the divine names of' Night and Day, and ako the causes that constitute, and the invo¬ cations, and self-manifestations of Month and Year. Hence, they are not to be surveyed superficially, but in div ine essences which the laws of sacred institutions, and the oracles of Apollo order us to worship and honour, by statues ami sacri¬ fices, as histories inform us. \\ hen these also are reverenced, mankind are sup¬ plied with the benefits arising from the periods of the Seasons, and of the other divinities in a similar manner; but a preternatural disposition of everv tiling about the earth, is the consequence of the worship of these bring neglected.' Flato likewise in the Laws proclaims that all these are finds, \i/. the Seasons, Years and Months, in the same manner as the Stars and the Sun ; and we do not introduce any thin" new, by thinking it proper to direct our att« ntion to the invi¬ sible powers of these prior to those that are visible. And thus much concerning those particulars.