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

procoeding from the same® father, and Che sane Vivifie Goddess, as the soul

' Vor arribeaes here, itis obviously requisite to re ad αὐ τιῆε σέων,

Vor αὐτὴν rarpos here, 1 ᾿ν neeessary to read aurov marpos, nook 1.) TIMAEUS OF PLATO. 5 of the universe ; also an etherial vehicle analogous to the heavens, and a terrestrial boay derived from the four elements, and with which likewise it- is co-ordtnate. Tf therefore, it is necessary that the universe should) be surveved multifaviously, in the intelligible, and in the sensible world, paradigmatically, iconically, totally and partially, it will be well, if the nature of man is perfectly discussed in the theory of the universe,

Tf therefore, it is necessary that the universe should) be surveved multifaviously, in the intelligible, and in the sensible world, paradigmatically, iconically, totally and partially, it will be well, if the nature of man is perfectly discussed in the theory of the universe,

You may also say that conformably to the Pythazoric custom, it is necessary to connect the discussion of that which surveys with that which is surveyed. For since we are informed what the world is, it is requisite T think to add also, whiat that is which considers these things, and makes them the subject of rational animadversion. But that Plato directs his attention likewise to this, is evident froin what he says near the end of the dialogue, that it is necessary that the intellect of him who intends to obtain a happy life, should be assimilated to the object of his intelleetion. For the universe is always happy; and our soul will likewise be happy, When itis assimilated to the universes for thus it will be led) back to its cause, Foras the sensible man is to the universe, so is) the intelligible man_ to animal itself, But there secondary natures always adhere to such as are first, and parts subsist in unproceeding union with their wholes, and are established in them. Hence, when the sensible man is assimilated to the universe, he also imitates: his paradigm after an appropriate manner, becoming a world through similitude to the world, and happy through resemblance to that blessed) god [the universe. } The ends also of fabrication are subtilely elaborated by Plato, according to genus and species, and also what pertains to meteors, together with productions in the earth, and in animals. such things as are preternataral, and such as are according tonature; in which part of the Timawus, likewise, the principles of medicine are unfelded. For the physiologist ends αἱ these; since he is a surveyor of nature. Fora subsistence aceordiig to nature, exists together with nature; but the preternatural is a departure trom nature, It is the business, therefore, of the physiologist to understand in how many modes this aberration subsists, and how it becomes terminated in moderation and a natural condition. But itis the province of the medical art to unfold) such particulars as are consequent to these. Aud in these things especially, Plato has something in common with other physiologists, For they were conversant with the most material, and the ultimate works of nature, neglecting the whole heaven, aud the orders of the mundane Gods, in consequence of directing their attention to matter; but they bade farewell to forms and primary causes.

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It also appears to me that the demoniacal Aristotle, emulating as much as possible the doctrine of Plato, thus arranges the whole of his discussion concerning nature, perceiving that the things which are common to every thing that has a natural subsistence are, form and a subject, that from whence the principle of motion is derived, motion, time, and place; al! which are delivered by Plato in this dialogue, viz. interval, and time which is the image of eternity, and is consubsistent with the universe; the various species of motion; and the concauscs of things which have a natural subsistence. But with respect to the things peculiar to substances according to an essential division, of these Aristotle discusses in the first place such as pertain to the heavens, ina way conformably to Plato; 50 far as he calls the heaven unbegotten, and a fifth essence. Lor what diflerence is there between calling it a fifth clement, or a fifth world, and ἃ fifth figure, as Plato denominates it?) But in the seeond place, he discusses such things as are commoy to every thing that has a generated: subsistence, And) with respect to things of this hind, Plato deserves to be admired, for having surveyed with much accuracy the essence and powers of them, and for having rightly preserved their harmony and cgntrarieties. And of these, such indeed as pertain to meteors, Plato has delivered the principles, but Aristotle has extended the doctrine respecting them beyond what is fit. But such as pertain to the theory of aumals, are distinguished by Plato according te all final causes and concauses, but by Aristotle are scarcely, and bat in few Instances, surveyed according to form. For his discussion for the most part stops at matter; and making bis exposition of things that have ao natural subsistence from this, he shows to us that he deserts the doctrine of lis preceptor, gand thus much concerning these particulars.

In the next place it is requisite to speak of the form and character of the dialogue, and to show what they are. It is universally acknowledged, then, that Plato receiving the treatise of the Pythagoric Timiwus, which was composed by him after the Pythagoric manner, began to write his Timwus. Again, it is - also acknowledged by those who are in the smallest degree conversant with the writings of Plato, that his manner is Socratic, philanthropic, and demonstrative. 10, therefore, he has any where mingled the Pythagoric and Socratic peculiarity, he appears to have done this in the present dialogue. For there are in it from the Pythayorie custom, elevation of conception, the intellectual, the divinely inspired, the suspending every thing from intetligibles, the bounding wholes in numbers, the indicating things mystically and symbolically, the anagogic, the transcending

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