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

of Phaeton ; and the extinction of this cloud, the thundering of Jupiter, But the abundance of rain after the extinction of the cloud, (for this takes place after great conflagras tions) is the lamentation of the sisters, or the wet exhalations, inasmuch as

ΠΡ mananap. 93 those that weep, pour forth moisture. And the exhalations, both the dry and the wet, have one cause, the Sun. But to the latter the female pertains, and to the former the male, These explanations, therefore, are more physical.

It is however possible, that the fable may indicate something more sublime; that partial souls proceed indeed from the father of wholes, but are disseminated about the mundane Gods, in order that they may not only be intellectual, come into contact with intelligibies, and recede from bodies, but also that they may have a mundane hypostasis. As, therefore, divine and demoniacal souls are arranged under secondary leaders ; some indeed under the divinity of the Earth, others under the Moon, and others under the Sun; some, under the government of Jupiter, but others under that of Mars; that which is disseminated being of divine origin, every where receives something from the nature of that in which it is sown: just as things sown in the earth, receive something from the earth; but those sown in an animal, receive something from the nature of the animal: so that of offspring, some express the peculiarity of places, but others the similitude of the mother, Tlence also, sonls that are disseminated about their kindred stars, receive a certain peculiarity of life, from their leaders; so that each is not only soul, but a soul of a certain kind, such for instance as Martial, or Jovian, or Lunar. For whether the God is of an immutable characteristic, or is demiurgic, or vivific, a certain representation of the peculiarity of the allotted deity accedes to' the souls that are arranged under it. And why is this wonderful, since the peculiarity of presiding Gods extends as far as to herbs and stones? And there is a stone, and also a herb suspended from the solar power, whether you are willing to call them heliotropes, or by any other name. A similar reasoning likewise must be extended to the other Gods,

And there is a stone, and also a herb suspended from the solar power, whether you are willing to call them heliotropes, or by any other name. A similar reasoning likewise must be extended to the other Gods,

Of these souls therefore, those indeed that are undefiled, remain always suspended from the Gods to whom they are allied, and govern the universe in conjunction with them. But others descend, yet are not filled with genesiurgic vice [or the depravity which is offspring of the realms of generation]. And others receive a certain defilement from the subjects of their government. Vor this is the last form of life. The first of these souls, therefore, are truly sons of the Gods, as not proceeding out of their fathers, being, as it were, fashioned by and remaining within them, running before the Gods, and having the order of guards or attendants. The souls that have the middle rank, are indeed called sons of the

* For νπὸ rus vrorerayperas αὐτῳ Yuxas, it is requisite to read ewe ras vworeraypesas, κ᾿ Xr.

PY PROCLUS ON 'THE [noox »

Gods, but receive also a secondary life, and become the sons of Gods and men. And souls of the third rank, are also sons of the Gods, but are not called genuine sons, as not preserving the form of their proper God, but verge to matter, and become oblivious of their genuine fathers. Whether, therefore, the authors of fables call Tityus the son of Earth, or Phaeton the offspring of the San, or Musiweus the son of the Moon, they thus denominate them after this manner, and others difttrently conformably to the before-mentioned causes. With respeet) to other sons of the Gods, however, we shall elsewhere speak,

With respeet) to other sons of the Gods, however, we shall elsewhere speak,

But again, Phaeton is indeed the offspring of the Sun, as being of the solar series. Ifence also he has a solar name. Since however, abiding on high, he revolved and governed the universe in conjunction with his father, he is said to have driven the chariot of his father. For the velncle of Phacton belongs to the solar chariots; since that also is entirely solar form. Bat when he fell into generation, for he did not rank among the first of souls, he is suid τὸ have been destruyed by the thunder of Jupiter. Por thander fi. e. lizhtning} is a symbol of fabrication, proceeding through all things without contact,’ and vivifying all things; but is not the cause of the dissolution of the spirit: in which the soul is) carried, But there are: many transpositions of souls into different polites, and from one clement into anothers; some being transferred from earth to the sphere of fire; but others from the sphere of fire to earth ; and some inorder; but others heaped tovether, and accompanied with mach tumult and disorderly motion, such as Phacton is said to have suffered. Mor being borne alone on high collectively, and attracting empyrean vestients, he was moved throneh these ina disorderly manner, When he proceeded to earth, and produced in certain parts of ita contlaeration. For souls in descending become invested with many garments acrial or aquatic; and some have empyrean vestments, ΟἹ these also, some have the vigorous,’ but others the vehement and the percussive, from: fire. And some indeed, when they become situated in air, lay aside these garments, and assume others that are more gross, but others preserve them even as far as to the earth. I know, therefore, that the Chwronean Platareh relates, that in one of the islands of Britain, which appears to be sacred, and on this account is considered by the rulers of it as an asylum, the inhabitants frequently assert, when prodigtuus rains or thunder and lightning take place, that some one of the more excellent natures

* Por avagws here, itis necessary to read avagys.

2 frstead of ἀμυδρὸν in this place, read axpatore

p. 95