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

“ According to all this orderly distribution therefore, and co-arranges ment, the Goddess first established and adorned your city.”

Vhe word αἱ manifests the united comprehension in the Goddess of all the natures that are adorned by her, and that neither is any thing pretermitted by nook 1] TIM:GUS OF PLATO. 135 her, nor the multitude in her suffered to exist in a divided state. But the word διακοσμησις, Indicates the orderly distribution of the Minerval providence. And the word co-arrangement signifies the union of these, and their alliance to one world. Farther still, the word διακόσμησις signifies the progression of wholes from the Goddess; but co-arrangement, the conversion of them to herself. Since, however, of the natures in the universe, some are total, but others are partial, and some are analogous to monads, but others to numbers, and both participate of the Minerval providence, but primarily such as are total and monadic,—on this account what is at present said, attributes the more ancient and leading order to the Athenians, but that which is secondary and diminished to the Sattans,

Choosing for this purpose the placein which you were born ; as she foresaw, that from the excellent temperature of the seasons it would produce the most sagacious men.”

Prior to this, the Goddess was said to have been a/lotfed the Attic region; but it is now said that she chose it. Both, however, concur, and neither is the being allotted contrary to her will, nor is her choice disorderly, as is the case with a partial soul Por divine nece sity concurs with divine wall, chotee with allotinent, and to choose with to. be allotted. What this place, however, is, has been betore shown by us, viz. that it is interval, and that which is truly place. For the divisions of divine allotments, are divisions of these, in order that they may be established with invariable sameness prior to things which subsist according to time. But it must now be added, that the soul of the universe possessing the productive principles of all divine {mundane} natures, and being suspended from the essences prior to herself, inserts in diferent: parts of the interval an allance to different powers, and certain symbols of the divine orders in the Gods. For this interval is proximately suspended from: her, and is an instrument Connascent with her, As she is, therefore, a rational and psychieal world, she also renders this [sensible] world endued with interval, and vital through divine impressions. ence the interval itself, though it is said to be continued and inimoveable, yet is not entirely without diflerence with reference to itself; since neither is the soul of the universe perfectly without difference in’ itself towards itself, but one part [as 1 were] of it, isthe circle of the same, and another, the circle of the different. And — why do [assert this of the soul? for neither is much celebrated intellect without diflerence in itself, though all things in it are, as it were, of the same colour. Forp. 136 all things do not possess an equal power in intellect, hut some are more total, and others more partial. Nor is this wonderfol. For the Demiurgus himself contains in himself, first, middle, and last orders. Whence, also, Pthink Orpheus, indicating the order of his powers, says, ‘ that his head is the refulgent heaven, but his eves are the sun, and the opposing moon.” Though, therefore, this interval should have one essence, unattended with difference, yet the power of soul, and the allotted orders of dawimons, and prior to these, the Gods, dividing it, according to the demiurgic order, and the allotments of justice, demonstrate that there is much diflerence in the parts of it. Tlence itmast be admitted, that the choice becomes Internal, and from the essence of the Gods, and that itis not such as we see in partial souls, Por the former is essential; buat the latter is atone detined aceording to the present life. And the former is eternal, but the latter temporal.

Tlence itmast be admitted, that the choice becomes Internal, and from the essence of the Gods, and that itis not such as we see in partial souls, Por the former is essential; buat the latter is atone detined aceording to the present life. And the former is eternal, but the latter temporal.

By place, therefore, We must not understand the earth or this air, but prior to these, the immoveable interval, which is always illumiuated after the same manner by the Gods, and divided by the allotments of justice. Por these material natures are atone time adapted, and at another unadapted, to the participation of the Gods, And itis necessary that prior to things which sometimes participate, there should be those which are always suspended: atter the same manner from the Gods. And thusimuch may sutlice respecting these particulars,

With respect, however, τὸ the excellent: temperature of the seasons, which is productive of sagacious men, Panwtius, and certain other Phatonists, understand the words according to their apparent Ineanine, viz. that the Atte region, on acccunt of the excellent temperature of the seasons of the year, is adapted to the production of sagacious men, But Longinas doubts the truth of their assertion, For the contrary is seen to be the case, since about this place, there is a great want of symmetry in dryness from excessive heat, and cold tempestuous weather. Nor if the place was of this kind, would they yet be able to preserve the immortality of souls, if sagacity was implanted in them through the excellent temperature of the seasons, But he says, that this excellent temperature is not. to be referred to the condition of the air, but that it) isa certain nameless peculiarity of the region contributing to sagacity. For as certain waters are prophetic, and certain places are productive of disease, and are pestilential, thus, also, itis not at all wonderful that a certain peculiarity of country should contribute to prudence and sagacity. Origen, however, refers this excellent temperature to the cireuation of the heavens ; for from thence the fertility and sterility of souls are derived, as Socrates says, in the Republic. He, however, apprehends the truth in a more

SSeS TENS A MATT AIOE?

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