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

For if

speech is of any advantage to men, it should be employed in hymns. And besides this, since the Goddess is the cause of both theory and action; through

* For ws exeiswy ostwy in this place, it is necessary to read ws εἰκογων orrwr.

p. 166

sacrifice, indeed, we imitate her practical energy, but through the hymn her theoretic energy. But, in the second place, Socrates approves the narration as bearing witness to the possibility of his polity. For this, in his discourse about it, he thought worthy of demonstration. For it was sufficient for him that this scheme of a polity existed in the heavens, and in one man; since all things that have an external, have an internal subsistence, and that) which is truly law, begins from the internal life itself. If also he shows, that this polity once prevailed among the Athenians, he certainly demonstrates the possibility of it. This, therefore, has such-like causes as these, Again however it may be assumed from these things, that the narration about the Atlantics is not a fiction, as some have supposed it to be; but a history indeed, yet having an affinity to the whole fabrication of the world. So that such things as Plato discusses about the magnitude of the Atlantic island, 1uust not be rejected as fabulous and _ fictitious on account of those who enclose the earth in a very narrow space.

“ Hence it is requisite that you should speak with good Fortune, but that I on account of my discourse yesterday, should now rest from speaking, and be attentive to what you have to say.”

Plato does not, like the Stoics, assert, that the worthy man has no need of Fortune; but he is of opinion that our dianoetic energies, since they are complicated with corporeal energies, according to external progression, should be inspired by good Fortune, in order that they may proceed fortunately, and that their effect upon others may be friendly to divinity. And as Nemesis is the inspector of light words, thus also good Fortune directs the words both of those that receive and of him that utters them, to a good purpose, in order that the former may receive benevolently and sympathetically, but the latter may impart ina divinely inspired manner, that which is adapted to every one. Thus, therefore, in partial natures. But in wholes, good Fortune signities a divine allotment, according to which each thing 15 allotted an order adapted to it, from the one father, and the whole fabrication. Moreover, for Socrates to rest from speaking, and to be attentive to what may be said, has indeed an appropriate retribution. For the other persous of the dialogue did this, when he narrated his polity. But this shows from analogy, how all demiurgic causes being united to each other, have at the same time separate rasa

p. 167

For the other persous of the dialogue did this, when he narrated his polity. But this shows from analogy, how all demiurgic causes being united to each other, have at the same time separate rasap. 167 productions. Jor to hear is indicative of receiving through each other. And for the others to rest, when one speaks, signifies the unmingled purity according to which each demiurgic cause produces and generates secondary natures from its own peculiarity.

“ Crit. But now consider, Socrates, the manner of our disposing the mutual banquet of discussion. Tor it seems proper to us that ‘Timeus, who is the most astronomical of us all, and is eminently knowing in the nature of the universe, should speak the first; commencing his discourse from the generation of the world, and ending in the nature of men. But that I after him, receiving the men which he has mentally produced, but which have been excellently educated by you, and introducing them to you according to the narration and law of Solon, as to proper judges, should render them members of this city; as being in reality no other than those Athenians which were described as unknown to us, in the report of the sacred writings. And that in future we shall discourse concerning them, as about citizens and Athenians,”

The intention of this arrangement is to make Timaus a summit, and at the same time a middle. Forhespeaks after Socrates and Critias, and prior to Critias and Hermocrates. And thus,indeed, heis amiddle; but in another respect,he is a summit, according to science, and because he generates the men, whom Socrates indeed educates, but Critias arms. This, however, is also a manifest symbol of total fabrication, which is at one and the same time a summit and a middle. For it is exempt from all mundane natures, and is equally present to all. The summits likewise, and the middle of the universe, belong to the Demiurgus, according to the doctrine of the Pythagoreans. For the tower of Jupiter is, as they say, situated there. But Critias, who spoke as the middle after Socrates, now again summarily speaks prior to Hermocrates. For the duadic pertains to the middle fabrication, and also the whole in conjunction with parts ; just as the whole [prior to parts] belongs to the first, but parts to the last fabrication, Wence Socrates summarily delivered his polity, and Hermocrates contributed to the parts of the history which was about to be narrated by Critias. And thus much concerning the whole arrangement.

Some one, however, may doubt, what will be left for Ilermocrates to accomplish after Timeus has delivered the generation of the men, Socrates their education,

p. 108

And thus much concerning the whole arrangement.

Some one, however, may doubt, what will be left for Ilermocrates to accomplish after Timeus has delivered the generation of the men, Socrates their education,p. 108 and Critias their actions. For to these things there is nothing successive. May it not be said that Hermocrates is the adjutor of Critias in his narration ; for the relation of the history was a mixture of deeds and words. And Critias himself promised to make a discussion of the actions, but calls on Hermocrates to assist him in the words. For the imitation of these is difficult, as was before observed. Hence in the Atlanticus, Critias having assembled the Gods, as consulting about the punishment of the Atanties, he says ‘ Jupiler thus addressed them.” And he thus terminates the dialuzue, as delivering to Hermocrates the imitation of the words. But there is no absurdity in his not discussing (in the Athanticus] the remainder of the deeds. For, in short, having assembled the Gods, for the purpose of chastising the insolence of the Atlanties, he has every thing consequent to this comprehended in the Gods being thus collected, viz. the preparation of the Athenians, their egress, and their victory. Timwus, therefore, generates the men, Socrates educates them, Critias leads them forth to actions, and Hermocrates to words ; the first of these, imitating the paternal cause; the second, the suppher of stable intelligence; the third, the supplier of motion and progression to secondary natures; and the fourth, imitating the cause which converts the last of things to their principles through the imitation of reasons (i. e. of productive powers]. Thus, therefore, these particulars may be symbolically understood, and, perhaps, in no very supertluous manner,