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

190, δ,

The tetradic distribution follows the tiple order; giving a four-fold) arranzement to the elements in the universe, as the Pythagoreans say, celestially and ethereatiy, above the earth, and under the earth. Next to this is the five-fold division. For the world is one, consists of five parts, and is appropriately divided by celes- ὁ tial, empyreal, aerial, aquatic, and terrestrial figures, and presiding Gods. After this allotment, the division into seven parts follows. For the heptad beginning supernally from the inerratic sphere, proceeds through all the elements. And after all these, is the allotment of the universe defined in the dodecad. From the divine allotments, however, the allotments of anzels and dimons are suspended and have more various distributions. For one divine allotment is comprehensive of many angelical, and of a still greater number of demoniacal allotments. For every angel rules over a multitude of daemons, and every angelical allotment has about itself many dawmoniacalallotments. For what a monad is in the Gods, that a tribe is to each allotmentin daemons. Instead of atriad, therefore, we must assume three companies, and instead of the tetrad or dodecad, four numbers and twelve choirs, following their respective leaders. And thus we shall always preserve the higher allotments. For as in essences, as in powers, as in energies, progressions generate multitude, thus also in allotments, those that rank as the first, have a precedency in power, but are diminished in quantity; as being more proxiinate to the one father, and to the total and one providence. But those that are the second in rank, are allotted a diminished power, and an increased multitude. These things therefore are to be considered in common about allotments.

Since, however, we have divided allotments according to a section into two, into the celestial and sublunary, concerning the former indeed there can be no doubt respecting the nature of them, and whether they always remain invariably the same. But the sublunary allotments are deservedly subjects of admiration, whether they are said to be perpetual, or not. For if they are perpetual, how is this possible? For how, since every thing in generation is mutable and tlowing, ean the energies of the powers that providentially inspect it, be perpetual? For the things that are in generation, are not perpetual. And if these energies are nut perpetual, how ts it that divine inspection subsists diflerently at diflerent times? For an allotment is neither a certain separate energy of the Gods, in order {πα΄ things in generation being changed into another condition, Us energy may remain exempt and immutable; nor is it alone that which is governed, in order that no absurdity may follow from the allotment flowing, and sustaining all-varieus mutalions; but itis an assigned state, providence, and unrestrained government of 2divinity, about these sublunary concerns. And on account indeed of the subject of government, the definition of perpetuity cannot be applied to it; but on account of its being [always] present, it is destitute of corruption, in order that we may not ascribe to the Gods the passion of partial souls, by assigning them different allotments at different times. [ence it remaing for us to show, how allotment is to be explained, so as to preserve the immutable in the Gods, and mutability to. things in weneration.

Perhaps therefore the discussion of this affair will be easy, by having recourse to that theory, which we have frequently elsewhere employed, viz. that every thing in generation, and generation itself, must not be considered as alone consisting of mutable and flowing things, but there is also in these something tmmutable, and naturally adapted to remain always the same. For the interval, which receives all the parts of the world, comprehends them in itself, and is extended through all bodies, is immoveable, lest, if it belonged to things which are moved, it should also itself require another receptacle, and this should be the case ad infinitum. The ethereal vehicles likewise of divine souls, with which these souls are circularly invested, and which imitate the lives in the heavens, have a perpetual essence, and are eternally suspended from divine souls, being full of prolific power, and performing acircular motion,’ according to a certain secondary circle of the celestial orbs. And in the third place, the wholeness of the elements remains always the same, though the parts sustain anall-vartous corruption, For itis necessary that each form of the universe should be never-failing, im order that the universe may be perfect, and that being generated from an immoveable cause it may be immoveable according to essence, But ecery wholeness is a form, ov rather it is that which itis said to be, through the participation of oue entire form,

And here you may see, how the nature of bodies proceeds in’ fa becoming] order. For one thing fi. e. the interval of the universe) is immoveable according to every motion ; but another thing, fie. the velicles of divine souls) receives motion only according to place. For this is most remote from essential mutation. And another thing, [1. e. the wholeness of the elements] admits of other mutations in its parts, but the whole remains entirely immutable. And the celestial allotinents Indeed, proximately dividing the interval, divide also together with it the heavens, But with respect to the sublunary allotinents, in the first) place indeed they are allotted portions in the interval of the universe, In the next place, they inake a distribution according to the definite vehicles of souls. And in the third?

* Ynstead oferta πλήρη, καὶ yoruiou δυνάμεως κινησιν eysvaloy mowupera, itis necessary to read cra xXnpn yoripou ov pews, και κινησιν, KAY

* For «pecrroy, read rpiroy.