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

2 frstead of ἀμυδρὸν in this place, read axpatorep. 95 fails, they being accustomed to passions of this kind. But they denominate souls that are transferred into bodies, and that relinquish a certain generation, more excellent natures." Tt ust not, however, be denied that such-like circumstances befall souls descending into bodies, and especially those that ave magnilicent, and are allotted a more diemoniacal essence, such as the fable obscurely sicnities the soulof Phacton to have been, But it is not at all wonderful, that descending souls should be in a greater degree co-passive with those elements which are analogous to their presiding Gods, and should attract and become invested with a greater number of such-like elementary garments; so that Saturnian souls should ina greater degree rejoice in humid and aqueous vestments, and solar souls in such as are empyrean, each being desirous of obtaining a material and ponderous body, instead of immaterial garments; the Gods also employing these as organs, in the same manner as they use material demons, int heir productions about the earth. Through these souls likewise the Gods produce conflagrations, or pestilence, or intlict certain other calamities on those who deserve to suffer them, and employing souls that are allied to them as ministrant to the causes of the eflects that take place in the heavens, they accomplish that which they effect. Por it is nothing wonderful, that there should be many causes of the same things, some producing in one, and others in another way. Phaeton therefore, being borne along about the earth, and after a certain dwmoniacal manner, burning those places to which he approached, through the stream of fire (for partial souls effect many things out of the body, being then the instruments of avenging or punfying demons); he was lamented by the Heliades, who were certain solar souls, whence also they were said to be the sisters of Phaeton. But they lamented him, not as alone commiserating him on account of his descent into generation, but providentially inspecting him, in order that they might in an undefiled manner pay attention to things which are generated and corrupted. For the river Eridanus, and the falling into it, indicate the lapse of the soul into the river of generation; in which being situated, she requires the providential care of the genera allied to herself, and the aid of souls that are in a permanent condition. Theologists also signify the extension of the solar providence to mortal natures through tears.

The much-enduring race of men thy tears -
Excite.

* Plutarch relates this, in his treatise On the Failure of the Oracles.

p. 96

Theologists also signify the extension of the solar providence to mortal natures through tears.

The much-enduring race of men thy tears -
Excite.

* Plutarch relates this, in his treatise On the Failure of the Oracles.

p. 96

So that the fable very properly manifests through tears, in a symbolical manner, the providential attention to Phacton of souls that are of the solar order. Again, therefore, this corollary may be assumed from the fable, that the descents of souls are effected through impotency. And that not only souls, but likewise their vehicles participate of the peculiarity of their leading Gods ; so that from these divinities, some of them are denominated Solar, others Martial, and others receive an appellation from some other God. It may also be inferred that destructions are effected by the providence of the Gods. For Jupiter was the cause of the conflagration, by hurling the thunder at Phaeton, And lkewise, that the descents of souls are suspended from the one fabrication of things. ° Ilence Timieus teaches us not only about the essence, but also about the ascents and descents, the lives and all-various elections of souls.

“ But the truth is, that it indicates the mutation of the bodies τὸ volving in the heavens about the carth ; and signifies that through long periods of time, a destruction of terrestrial natures ensucs from the devastations of fire.”

The Egyptian priest only unfolds thus much of the fable that contnbutes to the proposed discussion, that abundant destructions ΟΥ̓ terrestrial natures are produced through fire, in consequence of the mutation of the bodies that revolve in the heavens about the earth. But through mutation he signifies either the incommensuration of things in the earth to celestial natures: for all things while they subsist commensurately to the celestial efuxions, are able to remain, but when they are incommensurate to them, are corrupted. For things which are able to sustain the dividing power of Mars, are preserved; but such as are too imbecile to endure his effective energy, are easily dissolved; just as ΠῚ your eye not being able to endure the solar light, should be blinded by its effulgence, though some other eve may be capable of looking directly to it) without pain. And ἃ similar reasoning must be adopted with respect to the other Gods and their configurations, For the universe is one animal, and its parts sympathizing with each other, it preserves different things by different parts; nor is any thing which is generated in it preternatural to the whole. For the natures which are generated in it, are generated through it; and it is the world itself which operates, and operates on itself. Or it may be said that this mutation is just as if a good father, who is always benevolently disposed towards his son, should on a time

p. 97

Or it may be said that this mutation is just as if a good father, who is always benevolently disposed towards his son, should on a timep. 97 chastise him for the sake of his good; for in so doing he will appear to have | changed his accustomed mode of treatment. Or this mutation may he the Various configuration of the celestial bodies. For these are the bodies that revolve in the heavens about the earth, and at different times exlubit different figures, through the various intellectual perceptions of their informing souls. For the conficurations are the letters of these souls, and certain efficacious impressions produced through them. Again, however, both these are true. For the mutation of these bodies, and the incommensuration of earthly natures, are the leading causes of such-like destructions. But if it is necessary to call the fall of Phaeton from the heavens to the earth, a certain mutation of some one of the bodies that revolve in the heavens, it is not atall wonderful. For the mutation of the celestial Gods is one thing, since this is an impassive transfiguration; but another, that of the souls that revolve together with them, this being a habitude to terrestrial natures, from a life without habitude: and that of places about the earth, is different from either of the former, since it is a certain corruptive mutation; according to which neither souls are changed, nor much less the Gods, the leaders of souls. Such-like corruptions, therefore, of terrestrial natures are eflected through partial souls; but are also eflected through dwmons alone. And as through these, destructions adapted to their scries are produced, the like also takes place through souls. For the souls that when on high are delighted to illuminate immaterially, betake themselves to sublunary conflagrations.

Why, however, do copious destructions of the human race happen through long periods of time; is it because a concurrence of many things is necessary in order that such a destruction may take place? For it is requisite that there should be both the peculiar and common habit of the things that suffer, and a conspiration of the agents. For what if that which is corruptive of one thing, should be preservative of another? Itis also necessary that there should be an aptitude of matter, and a preparation of instruments and times. For these also take place in partial destructions, but more rarely in such as are common; and this reasonably. ΕΓ is necessary that the progression from an incorruptible nature to one that is easily corruptible, should be through things which are corrupted with difficulty. If, therefore, wholes are always incorruptible, but more partial natures are easily corrupted, the media between these may be very properly arranged among things which are corrupted with difliculty, and which become destroyed in long periods of times For wholes which remain during the

Tim. Plat. Vou. I, N