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

Neither therefore, are the mundane Gods entirely indissoluble ; for this per¬ tains to the most simple natures. Nor are* they dissoluble accord in— to time ; for the composition of them proceeds from the; demiurgic union. As therefore in the cause, union precedes things of a simple nature, after the same manner here aKo, a bond precedes dissolution ; for it is more* excellent, and the re semblance ol a more divine power. And this is se*en m souls; fi»r there were bonds and media in them, as has been before observed in the generation of the soul. It is also seen in bodies ; for analogy is a bond. And likewise in animals; for being bound with animated bonds, they became animals. Hence, the immortal ami the indissoluble do not entirely pertain to the mundane Gods ; ye-t at the same time they do pertain to them. And b«‘cause they are not in every respect present with them, nor in such a manner as in intelligibles, immortality must he taken from them. I or in the 13 impic t ;il<-«, Plato does not think fit to call Hove immortal, yet he does not denominate it mortal; but asserts it to be* something between both these. For there is a great extent of the mortal and immortal, and tli. y ate hound together by many media. It appears likewise*, with re spect to the r I»11 h V ]

TIM/LI s ()] PLATO.

.151

For there is a great extent of the mortal and immortal, and tli. y ate hound together by many media. It appears likewise*, with re spect to the r I»11 h V ]

TIM/LI s ()] PLATO.

.151 immortal, tli.it om: kind of it is ronimnn to all the beings that differ from a mor¬ tal nature, 1 and which ronsists in not 1 m ing deprived of the lift* which it possesses According to this sense nl tlx* word, Plato savs that the I)< mmr, r iis is the cause of immortal natures; lint the junior finds, of such as are mortal. Hut another kind of the immortal is the peculiarity of intelligiblrs, hemp; eternally so. And another belongs to the mundane Gods, which is an immortal,ty perpetually rising into existence, ami Inning its subsistence in alw T ays becoming to lx*, lienee, it may be said that the immortal and mortal are oppositely divided without a medium, if the common signification of the immortal is as¬ sumed; and that they an' not opposed to each other without a medium, if that which is primarily immortal is considered; and this is that which is always immortal. For the medium between this and the mortal is that which is always breaming to be immortal. Cut that which is properly immortal possesses the whole of its life in eternity. That however which lias its life evolved through the whole of time, ami has not * always one and the same indivisible life, this possesses an immortality eo-extended with tbe flux of generation, but is not im¬ mortal according to the stability of being. And again, the medium between the immortality of (be mundane Gods ami that of partial souls, istb.it w bit'll lias a life always rising into existence, and which ascends and descends in intellectual energy, so as to be nearer to mortal natures, leav ing indeed a more excellent in¬ tellection, but transferring it«t If into one that is subordinate, and again recurring to ils pristine condition without oblivion. Vnd of these, the former indeed, is the peculiarity of the mundane Gods ; but the latter of d.rmons, the attendants on these Gods. Cut if the nature which remains i-> filled w itli oblivion in descending, becomes most proximate to mortals, entirely destroys tbe true lift* which it con- 1 inis, and alone possesses the essential life, *»uch an immortality as this belongs to pallia! souls. Hence, the IJeniiurgus in his spei eh calls the immortality in ihrse honioiiv moils to that of the immortals. If however there is any nature alter these who h casts aside its essenlini life, this is alone 1 mortal. Hence, the pri¬ marily immortal and the mortal are the extremes. Cut the immortality of the mundane Gods, and tliat of partial souls, are the sub-extremes. And tbe immor¬ tality which is trulv the medium between these, is that of daemons. Hence too, dsrmons are in reality entirely of a middle nature. And thus much concerning the whole design of the words.

Cut the immortality of the mundane Gods, and tliat of partial souls, are the sub-extremes. And tbe immor¬ tality which is trulv the medium between these, is that of daemons. Hence too, dsrmons are in reality entirely of a middle nature. And thus much concerning the whole design of the words.

1 Instead of tcv /,ij 0»t)~ r-,/, it is iii-rr.-s.irv to read r<v Otr/Tvv. ’ For fun here, it i* ne< msrx to read /jij.

riu original has erroneousL , ..i. m wa l of /icioe.

p. 352

PROCLUS ON THE

[rook W.