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

But there is a similitude between Socrates and the

* Instead of vgeow exp ravra cat execva, it seems necessary to read vpeow ἐχὴ ravra καὶ xpos exewvap. 126 priest, 80 far as’ both assert that they deliver the multitude of their words contractedly.

Again, therefore, these things embrace wholes and divine causes. For the middle is suspended from the first fabrication, and is assimilated to it. And each indeed pertains to the universe ; but) the latter according to union, and one sameness 3 and the former according to progression and the difference of the things fabricated. Just as the third ‘fabrication subsists according to conversion.* And the first fabrication connects the war in generation celestially ; but) the second subordinately and according to diminution ; just as the third? connects the extremities of the universe. Very properly therefore does Socrates summarily deliver the laws, and the whole life of the Athentans, in the samme manner as the priest. And these things may be assumed from what the priest now says. But he calls images paradigms, because the Saitans participate secondarily of those things, of which the Athenians participate primarily. For though archetypes rank among the first of beings, yetimages have the first: order with reference to our knowledge. As therefore things secondary by nature are said to be first, thus also they are said to be paradigms to the things that are elevated from them, and which know through them the natures prior to them. Hflere also, what pertains to the Athenians, indicates a more total, but what pertains to the Saitans, amore partial order. ‘These things likewise are analogous, both in partial natures and in wholes. So that the polity which is about to be delivered, pertains to the city of the Athenians, or rather to the whole orderly distribution of things ; and the laws extend to the whole world) from Minerva. Por every law is said to be the distribution of intellect, and is rightly said to be so. But the laws of the Athenians, being established conformably to the tutelar Goddess, exhibit the distribution of the Minervalintelleet. But of this kind are the laws in the universe which are defined conformably to one demturgic intellect, and the one providence of Minerva.

‘Por the race of the priests was separated from the rest of the inhabitants.”

That in a certain respect all this order of the polity of the priest is more partial and more divided than that of Socrates, imitating the middle fabrication, may be

‘ For xpwrn here, it is necessary to read τρίτη. * The nature of these three fabrications is uufolded farther on. Ὁ Here also for xpwrn, it is necessary to read τρίτη, cove nia Dae

BOOK 17} TIM.LUS OF PLATO. 127

cove nia Dae

* The nature of these three fabrications is uufolded farther on. Ὁ Here also for xpwrn, it is necessary to read τρίτη,

BOOK 17} TIM.LUS OF PLATO. 127

learnt from the multitude and quality of the genera in the city. For in the polity of Socrates, there were three genera, the guardian, the auxiliary, and) the merce. nary. Por the triad is allied to the demiurgie monad. But here there are the double of these, the sacerdotal, and the military; the demiurgic, for pertaining to artificers; and = the pastoral; the venatic and the agricultural, For the middle fabrication has at one and the same time the duadic, and the triadie; and both these numbers are adapted to Minerva. But one of these indeed, viz. the triad, is immediately adapted to the Goddess; but the other according to generation, For the hexad is a triangle from the triad.’ By the trigonic therefore, and by the hexad from the triad, the diminution and at the same time alliance to the Goddess are manifested. For though every fabrication participates of Minerva, yet the first and supreme parts of the universe, and the first fabrication, and the first father, are filled from her in a more abundant degree. Thus therefore, if you alone select these genera, you will find) the number adapted to the Goddess, Buotif you add, the presiding over wisdom, you will entirely find the heptad, which is ofa Minerval characteristic. And this is one of the things that are of great notoriety. The feminine nature likewise of the heptad is celebrated, and that itis produced fromthe monad alone. The monad also, the triad, and the heptad, are said to be espectally imazes of Minerva; the first, indeed, as being intellectual ; the second, as converting the monad to itself ; and the third, as proceeding from the father alone. After this manner, therefore, you may infer from numbers,

It is necessary however, from the quality of the genera, to survey the diminution and transcendency of these. For the sacerdotal is subordinate to the guardian genus, Which ascends as far as to the first cause. * For Plato himselfin the Politicus arranges the priests under the politician, and does not impart to them political power. The military also is subordinate to the auxiliary genus. For the latter arranges ina becoming manner, and sufficiently disciplines the inhabitants of the city. Butthe former pursues war alone, and things pertaining to it, and participates of this study alone. And the mercenary tribe is divided into the remaining genera. The polity of Socrates therefore surpasses that of the priest, as being more comprehensive, and after a manner co-adapted to the genera prior to it. So that both froin number and quality, it becomes evident to us that the polity

' For 6 is a triangular number, and is the double of 3.

* Plato asserts this of the guardians, in bis Republic,

p. 128

So that both froin number and quality, it becomes evident to us that the polity

' For 6 is a triangular number, and is the double of 3.

* Plato asserts this of the guardians, in bis Republic,p. 128 second after it. We establish, however, the analogies of the polity of Socrates to the universe, to be as follows. The genus of guardians we arrange as analogous to the celestial Gods. The aunihary genus to those more excellent natures, the attendants on the celestial Gods, and the defenders of the universe. And the mercenary genus, to those powers that connect a material nature with partial souls. The first of these also, ts analogous to the fined stars, the second to the planets, and the third to material natures, We may likewise assume in the celestial Gods themselves, all these according to analocy,

Here, however, itis worth while to survey how, and after what manner, these cenera Lenumerated by the priest) are to be assumed in’ the universe, Vor the philosopher Porphyry arranges them as follows: That the priests are analogous to the archangels inthe heavens, who are converted to the Gods, of whom they are the messengers. But the soldiers are analogous to souls descending into bodies. Again, the shepherds are analogous to the powers that are arranged over the herds of animals ; which in arcane narrations are said to be souls that are frustrated of the human intellect, but have a propensity towards animals. Vor there is also a certain curator of the herd of men. And there are likewise certain partial curators; some being the inspectors of nations; others of cities ; and others of individuals. But the hunters are analogous to those powers that hunt after souls, and inclose them in bodies. ‘There are likewise powers who delight in the hunting of animals, such as Diana is said to be, and another multitude together with her of venatic demons. And the husbandmen are analogous to those powers that preside over fruits. ΔἸ] this administration therefore of snblunary damons is said by Plato to receive many demiurgic distributions, in consequence of looking to the efleet which now is, or is becoming to be. The divine Tamblichus, however, reprehends these assertions, as neither Platonic nor true. For archangels are not any where mentioned by Plato, uor does the military genus pertain to souls verging to bodies. For it is not proper to oppose these to gods or diemons. For we should act absurdly, in arranging these in the middle genus, but Gods and demons among the last artificers. Nor must it be admitted, that those are shepherds, who are frustrated of human intellect, but have a certain sympathy to ammals. Por the existence of damons who zovern the mortal nature, is not derived from men; nor are those powers hunters, who inclose the soul in body, as ina nets since the soul is not thus conjoined to Which is now delivered, is subordinate to that of Socrates, and will rank as the