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

Having mentioned a duad likewise, lie begins from Earth ; for this is more adapted to things pertaining to generation.

With respect to these two divinities however, Ocean and Tethys, who abide in

’ Pcihajw l>y itic former of these exclamations in the rmstencs, the divine and celestial origin of the human soul was signified ; t>ut by the latter its terrestrial origin, tbrongh ill union with a terrene body.

* for ior^<ii>^«ni here, it if necessary to read ucepovfitv »ji.

.320

PROCLUS ON THE

[book v their csusos, and Qt the same tunc proceed from them, some say that Ocean is a corjH)real essence; others, that it i*» a swiitly pervadingnatuie, otheis, th.it it is tlie motion of a humid essence ; others, that it is ether through the velocity of its mo¬ tion; and others, that it is the intelligible profundity itself of life. The divine I imbhchus however, defines it to lie the middle motive dii ine cause, which middle souls, lives and intellections, etlicacious natures, and those elements that are pneumatic, sui h us air and tire, first participate. A nd vv ith respei t to 1 1 thy s, some say, that it is a humid esst nee; others, that it is a very mutable nature; anil others, that it is the hilarity of the universe, lint the divine lanihlichus asserts it to 1 m a productive power, possessing in energizing' an itlicacious establishment, the stable intellections of which, souls, natures, and powers participate, and which is likewise participated by certain solid receptacles, either ot earth or water, which prepare a si at for the » h unnts. Theodoras however, places liarlh and Heaven in tin* tilst part of tin* before mentioned first triad, according to ani¬ mation in habitude, I mean, in tin in-t of the wholes prior to parts, and con¬ siders Heaven as analogous to the intellectual, but Karth to the material nature: and of the rest, that which subsists according to the whole from parts, he calls Ocean; but the third, which subsists according to the wholeiiess of a part, he denominates 1 1 thy s.

We however, again assuming our principles say, that the causes ot these are indeed in the intellectual (»ods, and that tin v are likewise in the sensible uni¬ verse. lor Ocean every where distinguishes first from second orders, inconse¬ quence of which poets do not improperly call it the boundary of the earth, lint tin Ocean vvliiih is now the subject of discussion, is the cause of motion, pro¬ gression and power; inserting in intellectual lives indeed, acme, and prolific abundance; but in souls, celerity and vigour in their energies, and purity in their generations; and in bodies, facility of motion. And m the Oods indeed, it imparts a motive and prov ideiitial cause ; but in angi Is an unfolding and intel¬ lectual celerity and vigour. Again, in da-mons it is the supplier ot etlicacious power; hut in heroes, of a magnificent and flourishing life. It likewise subsists in each of tin* elements, according to its characteristic peculiarity. Hence, the aerial Ocean is the cause of all the mutation of aerial natures, and of the circle of the meteors, as also Aristotle says. But the aquatic Ocean giv es subsistence to fertility, facility of motion, and a 1-v irious powers. 1 or according to the poets, 1’iuiii tins ill seas, ami tun nvtr flow.

And the terrestrial ocean is the producing cause of generative perfection, of the

1 l'ur ut' awr>)» here, read uir‘

BOOK V.]

TIM/EUS OF PLATO.

p. 321

separation of forms, and of generation and corruption. Whether also there are certain terrestrial orders, vivilic ami demiurgic, it is the source of their distinction; or whether there are powers connective of the productive principles of the earth, and the impoctive guardians of generation, these also it excites and multiplies, and calls into motion.

With respect to Tethys, as the name indeed evinces, she is the most ancient and the progenitor of the Gods, in the same manner as it is fit to acknowledge of the mother Ilhea. For theologists denominate another Goddess prior to her Maia. Thus 1 hplicus.

Main, of Gcxls supreme, immortal Niglit,

\\ hat mean you say.

For theologists denominate another Goddess prior to her
Maia. Thus 1 hplicus.

Main, of Gcxls supreme, immortal Niglit,

\\ hat mean you say.

Hut according to the ctyniolgy of Plato, she is a certain fontal d« ity. For the nndeliled and pure, and that which percolates are signified through her name. For since Ocean produces all things, and is the source of all motions, whence also it is called the generation of the Gods, Tethys separates the unical cause of his motions, into primary ami secondary motions. Hence Plato says that she derives her appellation from leaping and percolating. For these ar» separative names, in the same manner as he says in the Sophista, of the words (ro Eaivtiv you y-:px^uv) to card, and to s< parate threads in weaving, with a shuttle. Ocean there¬ to! c, generating all motion collectively, whether div ine, or intellectual, or psychical, or physical, Tethys separating both intr rnal and external motions, is so called from causing material motions to leap and be pc rcolated from such as are immaterial. Hence, the separating characteristic is adapted to the female, and the unical' to the male. Plato therefore would assert such peculiarities as these of Ocean and Tethys, and does assert them in the Cratylus. Hut according to the divine 1amhliclnis, Tethys must l>e defined to he the supplier of position and firm establish¬ ment. From all that has been said however, it may he summarily asserted that Tethys is the cause of permanency and a firm establishment of things m herself, separating them from the motions that proceed externally. In short. Ocean is the cause of all motion, intellectual, psychical and physical to all secondary natures; but Tethys is the cause of all the separation of the streams proceeding from Ocean,imparting to each a proper purity in the motion adapted to it by nature; through which each though it may move itself, or though it may move other things, yet moves in a transcendent manner. But theologists manifest that Ocean is the supplier of all motion , a 'hen they say that he sends Jorth ten streams, nine of which proceed into the sea ; because it is necessary, that of motions nine should be

* For tnavrer here, it is necessity to rod tvmurv.

Tim. Plat.

VOL. II.

2 S

p. 322

PROCLUS ON THE

[book V.

corporeal, but that there should l»e one alone of the essence which is separate from bodies, as we are informed by Plato in the Laws. 1 Such divine natures therefore as the might) Ocean generates, these he excites to motion and renders them efficacious, lint Tethys distinguishes these, preserving generative causes pure from their progeny, ami establishing them in energies more ancient than those that proceed into the external world. And thus much concerning each of these divinities Ocean and Tethys.