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

Among the vivilie Gods likewise, of those that are Lunar, the liiinistraut powers are Lunar; hut of

1 I or >i i|i tins pl.us*, il is urn s'^rv to rtJil I'gyXi/i.

BOOK V.]

■mLT.rs or PLATO.

mi the Aphrodisiacal or those that )ia\e the characteristic of Venn-*, they are Aphro¬ disiacal. For they hear the names of the Cods from whom they are suspended, as bring in connected continuity with them, and receiving one and the same idea with an appropriate subjection. Nor is this wonderful, since partial souls also, when they know their patron and leading Cods, call themselves hv their names. Or whence were the Hsculapitiscs, the 1 larch uses, and the Dioscuri denominated [wholieingmenof an heroic character, took the names of the deities from whom they descended?’] As therefore of the celestial, so likewise of the Cods who are the fabricators of generation, it is necessary to survey about each of them, a co-ordi¬ nate angelical, d.emoni.ical, and heroical multitude; and to admit that the number suspended from them retains the apjxdlation of its producing monad. Hence there is a celestial Cod, angel, and hero; and the like is also true of the earth.* In a simi¬ lar manner we must say that Ocean and Tethys proceed into all the orders; and conformably to this the other Cods, l’or there is likewise a Jovian, a Junonian, and a .Saturnian multitude, which is called by the same appellation of life. Nor is there any absurdity, in giving the name of man, both to the intelligible and the sensible man ; though in these, there is a much greater separation and interval. 1 And thus much in common concerning the Cods and daemons who are the fabricators of generation, in order that we may survey the discussion about darmons conjoined at the same time with that of the Cods. For Plato comprehends both these genera through the same names; and it seems that through this cause, lie calls the same powers da'iuons and Cods, in order that we may understand that the demoniacal genus is at the same time co-suspended irom these (bids, and may adapt names to them as to Cods. He likewise does the same thing elsewhere, indicating the every-where extended nature of the theory, and the eye of science contemplating all things at once, and in uninterrupted connexion.

Again however, it is evident that we should preserve the specific separation of these genera; surveying indeed, every genesiurgic Cod, according to goodness itself, and this surrounded with intellect, soul, and a divine body; a certain portion of each of which, is imparted by these Cods to sublunary natures. And in this the sublunary, are more redundant than the celestial Cods. We must also survey every [rational] daemon, as more excellent than our souls, and as having an intel-

And in this the sublunary, are more redundant than the celestial Cods. We must also survey every [rational] daemon, as more excellent than our souls, and as having an intel-

1 Some of the modems, from iK-mg profoundly ignorant of this circumstance, have stupidly supposed that the Gods of the ancients were nothing more than dead men deified ; taking for ihcir guides on this important subject, mere historians, philologists, aud rhetoricians, instead of philosophers.

* For eiri riji, it is necessary to read *wi yij«.

1 For amiirarTimwi, it is requisite to read arorranwi.

PROCLUS ON THE

[book V.

p. 312

lectual bouI, and an ethereal vehicle; since a certain thing of this kind, is, as Plato says, suspended from the human soul. “ The Deiniurgus therefore, says he, caused the soul to ascend into its vehicle." For it is necessary lh.nl every >oul prior to mortal bodies, should use certain j>er]>etual easily-move.il, and nrbicular bodies, as possessing essentially a motive power, But we have In-fore spoken concerning irrational da mens, and show n what Gods ought to Ik* conceived to Ik- the makers of them; since with respect to da litmus that us< rational souls, it is evident that the Deiniurgus must be considered as the cause of these. Nor does Plato at one time call the gcncsiurgir iliv mitii s < bids, but at another cheuions; as if the celestial powers, though they should happen to Ik* da-inons, ought to In* called Gods, but the sublunary, though they should Ih- Gods, ought to Ik* deno¬ minated da-inons; but lie does this, in order that lie may make the discussion common, both to the gem sun gic Gods, and to the du-mous that are proxim.itely suspended tiom them. Of this however, we have assigned other not improbable causes.

Of this however, we have assigned other not improbable causes.

It now remains to show what conceptions we ought to have of the Gods now mentioned by Plato. I or of the ancients, some referred what is said about them to fables, others to the fathers of cities, oth« rs to guardian powers, others to « lin¬ eal explanations, and others to souls. 'These however, are sulliciently confuted by the divine Iaiiibliclms, who demonstrates that they wander from the meaning of Plato, and from the truth of things. Alter this nianiu r tin relore, we must say, that Tima us Ik mg a Pvthagorean, follows the Pythagorean prim iplt s. lint these are the Orphic traditions. For what Orpheus di live-ml mystically through arcane narrations, this Pythagoras learned, being iuitiati d by Aglaophenms' in the mystic wisdom which Orpheus derived from his mother Calliope. I'nr (/use things Pythnguras stn/s in '/'he Siicntl Dimoiii'm". What then are the Orphic traditions, since we are of opinion that the doctrine of Tinucus nlioiil the Gods should he referred to these* ? 'They are as follow: Orpheus delivered tin* kingdoms of the Gods who preside over wholes, according to a perfect number, vi/.. Plumes, Night, Heaven, Saturn, Jupiter, Bacchus. For Plumes is the first that hears a sceptre, and the first king is the celebrated Frieapams. But the second is Night, who receives the sceptre from her father [Pham-sJ. Tin* third is Heaven, who receives it from Night The fourth is Saturn, who, as they sav oili-red violence to his father. 'The fin It is Jupiter, who subdued his lather. A ml alter him, the sixth is Bacchus. All these kings therefore, beginning supernally from flu* inti lligilde and intellectual Gods, proceed through the middle orders, and into the world, t link-nil of tryXao^n fty liirr, it is utic-i:iry to rva<l A>\u i-f'ifttu.

HOOK V.]

TIM.-ms OF I'LATO.

p. 313

that they may adorn mundane affairs. For Phanes is not only in intelligililes, Lilt aNo in intellectuals, m (lie demiurgic, and in tiie supermundane order; and in a similar manner. Heaven and Night. For the peculiarities of them proceed through all the middle orders. And with respect to the mighty .Saturn, is he not arranged prior to Jupiter, and does he not after the Jovian kingdom, divide the liacchie fabrication in conjunction with the other Titans? And this indeed, he elfects m one way in the heavens, and in another in the sublunary region; in one way in the inerratic sphere, and in another among the planets. And m a similar manner Jupiter and lkirclms. 7 hcsc things therefore arc clearly asserted by the ancients.