The Commentaries on the Timaeus of Plato — trans. Thomas Taylor
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He, however, apprehends the truth in a more
SSeS TENS A MATT AIOE?
parses cep. 137 partial manner. But Longzinusis ignorant that he makes the peculiarity to be corporeal, and that he is entangled in the doubts which Porphyry proposes to him. For how can one peculiarity of air render men adapted to different pursuits? Ans in the next place, a similar peculiarity stil! remaining, how comes it to pass that there is now no longer the same natural excellence in the genius of the inhabitants 7 Bat if the peculiarity is corruptible, it must be shown what it is that is corruptive of it. It is however better to say, that the Gods having divided the whole of space conformably to the demiurgic order, each portion of place receives souls adapted to it; that portion indeed which is Martial, receiving souls of a more animated and irascible nature ; that which is Apolloniacal, prophetic souls; that which is Esculapian, medical; and that which is Minerval, prudent and sagacious souls. But this is effected through a certain quality, or rather each portion of place possesses a power of this kind from its allotted divinity ; and Plato calls this adaptation, excellence of temperature; since there are many physical, psychical, deemoniacal, and angelical powers in each portion of place, but each unity of the allotted divinity unites and mingles all these in an unmingled manner. Since however the Seasons are allotted from the Father, the guardianship of these portions of place and allotments, to whose care, as Llomer ' says, “the mighty Heaven and Olympus are committed,” and according to which, the co-adaptations of souls similiar to places is effected ; hence Plato suspends this excellent temperature froin the Seasons, the whole of it deriving from thence its subsistence. :
The Goddess therefore perceiving that the [Attic] portion of interval which is always guarded by the Seasons, is adapted to the reception of sagacious souls, selected it for this purpose; not that this place was once deprived of Minerva, but at another time was under her allotted guardianship; for the text demonstrates the contrary ; but because there are also in the interval itself, different aptitudes to the reception of divine illuminations, according to different parts; which aptitudes were inserted by the whole Demiurgus, who uniformly comprehends the powers of all the Gods posterior to himself. ‘These powers, however, are corroborated and perfected by, or rather proceed from, the presiding Gods. As, therefore, with respect to the elections of lives, the soul that chooses its proper life, acts with rectitude ; after the same manner, also, the soul which is arranged in a
: © had. V. v. 750. Tim. Plat. Vou. I. : Ss
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As, therefore, with respect to the elections of lives, the soul that chooses its proper life, acts with rectitude ; after the same manner, also, the soul which is arranged in a
: © had. V. v. 750. Tim. Plat. Vou. I. : Ssp. 128 place conformable to the choice of its life, energizes in a greater degree than the soul which is disseminated ina foreign place. But to this arrangement, the one circulation of the heavens contributes, which introduces a fertility and. sterility. of souls. In fertile periods, therefore, there is a greater, but in barren periods, a less nember of sagacious men. Elence, as when a husbandiman chooses good land for the etheacious growth of the seeds, Knowing that when the season is fertile, be shall reap greater benefit, but when itis barren less, on account: of the power of the earth; thas also the test says, that the Goddess chose this place, as productive of sagactous men, in order that when the period is fertile it may have more; and when the period is barren, may have less! of prudent and sagacious men, in consequence of falling off from a fife adapted to the place. We must not however wonder, if Plato praises the excellent: temperature of the visible Seasons. 9 For there is) one excellent temperature with reference to the health of bodies, and another contributing to the reception of sagacious souls, such as is that of the Attie region. Por though there is not always the same sagacity ins those that inhabit this region, yet there is always a certain greater abundance of it through the peculiarity of the place, and the aptitude of the Seasons. Such, therefore, is our opinion respecting these particulars,
The divine Tamblichus, however, does not understand by place, one corporealformed condition, but an incorporeal cause pervading through the earth, sustaining bodies by hfe, and comprehending all interval, Por ina place of this kind, he says the Goddess fashions truly good men, and causes them to inhabit. But whether he accords with the words of Plato, may be surveyed from what has been said. Tf, however, it be requisite, desisting trom these things, to contemplate wholes according to the analogous, it imust be said that this Goddess fabricating and weaving the universe in conjunction with her father, every where distributes to wholes, and to things of the better co-ordination, a more perfect allotipent. But these are more replete with wisdom than their upposites, and are more adapted to the Goddess. We shall show, therefore, from the following words of Plato, how that which excels in prudence is of a more Minerval characteristic.
“The Goddess, therefore, being a lover both of war and wisdom, first ~clected this place for the habitation of en most similar to herself.”
* Justead yf καὶ agupias EON, Tw eXarroy ατυπιπτέιν THs KaTa TOY TOKUY exunsecas Zens, in this place, it ds necessary to read, και UMOPIAS NTTOY, Tw ὠπυπιπτει», κα. ee ee ee ee
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In what is here said, Plato delivers to us the most accurate conception respecting this greatest divinity, unfolding to those who are sufficiently able to perceive his meaning, the indications of theologists, Different interpreters however betake themselves to diflerent arrangements of the Goddess ; some indeed narrating their opinion more enigmatically, but others more clearly, yet not confirming what they assert. For Porphyry, placing Minerva in the Moon, says that souls descend from thence, which possess atone and the same time irascibility and mildness sand that on this account, the mystagogues in Eleusis are lovers of wisdom and lovers of wary; since it is said that the race of those who are kaders of the mysteries in Eleusis, is derived from Musaus, the offspring of the Moon; and also that. the Hermes there subsists about the Moon, from which also the race of the Cryers is derived. The divine Tamblichus, however, blames these assertions, as not well preserving the analogy. For he interprets iar as that which entirely subverts the whole of a disorderly, confused, and material nature ; but wisdom as immaterial and separate intelligence. He also says, that this Goddess ‘ is the cause - of both these; which likewise the Athenians imitate through a prudent and warlike life, He adds, that the Athenian region is well adapted to the τὸς ception of such-like souls.
If, however, it be requisite that the conceptions of these men should become manifest, and prior to these, that what is delivered by Plato should be shown to accord in the highest degree with theologists, we must assert as follows : deriving what we say from a supernal ongin. In the Demiurgus and father of the whole world, many orders of Gods that have the form of the one, present themselves to the view. And these are of a guardian, or demiurgic, or elevating, or connective, or perfective: characteristic. But the undefiled and untamed deity Minerva, is one of the first intellectual unities: subsisting in’ the Deniureus, according to whieh he himself remains firm and imiutable, and all things proceeding from him participate of inflesible power; and through which, he intellectually perceives every thing, and is separate in an exempt manner from all beings. All theologists, therefore, call this) divinity Minerva, as) being brought forth indeed from the summit of her father, and abiding in him; being adcmiurgic, separate, and immaterial intelligence.
Hence Socrates, in the Cratylus, celebrates her as ¢heonoe (4eovoy] or deific intellection, But theologists, also, consider her as in conjunction with other divinities
' Instead of των θεων here, it is necessary to read την θεον.
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