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

Illitf Utl of tfiXtJV tK TOVTuty TtfV itaiTuv here, which i» evidently erroneous, I read «St ( Kt.i ce rovTujy Ttjv hara^iv.

HOOK IV.]

TIM/LUS OF PLATO.

p. 305

from these considerations, conformably to Platonic doctrines. For from what Plato has said concerning the gene-uorgic (Lids, it becomes evident vvhal his answer would he, if lie were asked concerning the generation of (heinous truly so called. For in short, he who knows the mentis of daemons which suhsist accord¬ ing to habitude, will hy a much greater priority know daemons that subsist ac¬ cording to hyparxis, and which give completion to this universe. I low also, is it possible that be should not "rant, there is a genus of (heinous according to habitude, who sa\s that our soul is allotted the order of a (laniion, with reference to the mortal animal, by the powers that fabricated mortal natures? It is neces¬ sary therefore, that there should be the essential (hemoniaeal life prior to that which subsists accordin'; to habitude, and that those who "rant the latter, should also admit the existence of the lormer. Plato however, who [verbally] constitutes the rulers of the universe, is also of opinion, that the jierpotual attendants of these, received their hypostasis together with, and from these.

“ It is therefore necessary to believe in ancient men, who being the progeny of the Gods as they themselves assert, must have a clear know¬ ledge of their parents ; for it is impossible not to believe in the children of the Gods, though they should speak without probable arguments and necessary demonstrations.”

We mav collect from this, that he who simply believes in things which seein diffi¬ cult to be known, and which arc of a dubious nature, runs in the paths of abundance, recurring to divine knowledge and deific intelligence, through which all things become apparent and known. For all things are contained in the Gods. But that which antecedently comprehends all things, is likewise aide to till other things with the knowledge of itself, lienee, Tinurus here sends us to theologists, and to the generation of the Gods cch brated by them. W ho therefore are they, and what is their knowledge? They indeed are the progeny of the Gods, and clearly know their progenitors; being the progeny and children of the Gods, as preserving the form of their presiding deity according to the present life.' For Apolloniacal souls, in consequence of choosing a prophetic or telestic hfc, are called the children and progeny of Apollo; children indeed, so far as they are

1 For a m»»l ample and beautiful account of these heroic touts by Provlus, see tbe Additional notes to my translation of tbe Cralylus of Plato.

Tim. rial.

2 Q

\OL. II.

PROCLl’S ON THE

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p. 300

Tim. rial.

2 Q

\OL. II.

PROCLl’S ON THE

[book it.

p. 300

kouIs pertain ng to this God, and adapted to this series; but progeny because they demonstrate their present life to bo conformable to these characteristics of the God All souls therefore, are the children of the Gods; but all do not know their presiding God. Such however, n* ha\e this knowledge and choose a similar life, are called the children and progeny 1 of the Gods. Hence Plato adds, “ cs they say;" for they unfold the order from which they came. Thus the Sibyl ' as soon as she was born, uttered oracles; and Hercules appeared at his birth with demiurgic symbols. Hut souls of this kind convert themselves to their progenitors, and are filled from them with deilic knowledge. Their knowledge however is enthusiastic, l*eing conjoined to deity through divine light, and exempt from all otlu r knowledge, both that whit !i is probable, and that which is demon¬ strative. For the former i-. conversant with nature, and the universal in particu¬ lars; but the latter with an incorporeal essence, and the objects of .science. Divinely inspired knowledge however, alone, is conjoined with the Gods them¬ selves.

“ lint ns they declare that their narrations arc about affairs, to which they are naturally allied, it is proper that complying with the law we should assent to their tradition. I A t therefore, the generation of these Gods according to them, he admitted, and said by us to he tins.”

From these words, he who considers them accurately may assume many things, such as that divinely inspired knowledge 1 is perfected through familiarity with and alliance to the Gods. For the sun is seen through solar-form liirht, and divinity Incomes apparent through divine illumination. It may likewise he inferred that the divinr law defines the orders of the Gods whieli the divinelyinspired conceptions of the ancients unfold, according to which also souls ener¬ gizing, though not enthusiastically, art* persuaded by those that enthusiastically energize. Complying with tins law, Timams in the beginning of tins dialogue says, that he shall invoke the Gods and Goddesses. From these words also we may infer, that all the kingdoms both in the heavens and the sublunary region, are

1 Eyyot'oi is omitted iu tlic original.

* This is doubtless (lie Sibyl of whom I’roclus also observes (In these Commentaries, p. 325.)" that proceeding mto light, she knew her own order, and manifested that she came from (lie Cods, saying,

I am the medium between Cods and men.” tibe yaf/ rot ia/Ji/XAa irpoiMovaa ui ywi, ecu rijr mjii tavnfiy cbi wi n Otw*' ij»ti btbt/Xuikiy, tifu t' tyu ftttrt) re Ocur ttrouaa fitei] n a yflpwwvr.

BOOK. IV.]

TIMJEUS OF PLATO.

p. 307

BOOK. IV.]

TIMJEUS OF PLATO.

p. 307

adorned and distrilmtcd in order, according to the first and intellectual principle*; and that all of them are everywhere according to the analogous. Likewise that the order of things precedes our conceptions. And such like dogmas indeed may l>e assumed from the words before us. Hut it is Pythagoric to follow the Orphic genealogies. For the science concerning the Gods proceeded from the Orphic tradition through Pythagoras, to the Greeks, as Pythagoras himself says in The. Sacred Discovrsk.

ROOK V

The theory of the sublunary is immediately connected w ith that of the celestial Gods ; and in consequence of hem" suspended from it, possesses the jveKect and ♦he scientific. For the generation-producing choir of Gods, follows tin* Gods in the heavens, anti in imitation of the celestial circle, convokes also the circle in generation. For secondary follow the natures prior to them, according to an in¬ divisible and united progression, lb-cause however, the divinities that govern generation, subsist immediately from the celestial Gods, on this account also they are converted to them according to one undisjoined union; just as the celestial are converted to the supercelestial deities, from whom they were proximately ge¬ nerated ; but the supercelestial to the intellectual, by whom they were adorned and distributed; and again the intellectual to the intelligible Gods, from whom they were ineffably unfolded into light, and who indescribably and occultly com¬ prehend all things.

Of the whole of this truly golden chain therefore, the summit is indeed the genus of the intelligible Gods, but the end is that of the suhliiuarv deities, who govern'generation in an nnbegotten, and nature in a supernatural manner, to w hich the demiurgic intellect now gives subsistence; the dominion of the Gods extending siipernally from the heavens as far as to the last of things. Of these sublunary eh Hies however, of whom it is proposed by us to sjx-ak, it is necessary to observe in the first plac e, that all of them preserve the generative and perfective energy of the ir generating c ause, and also his demiurgic and stable productive power. They likewise receive me asures, boundaries, and order from the ir father. And such things as lie governs excmplly and totally, they being divided accordl lor tnrofHvovrut , it is necessary fo redd trirportnoyruy

BOOK V.]

TIM,EUS OF PLATO.

p. 309