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

e. of productive powers]. Thus, therefore, these particulars may be symbolically understood, and, perhaps, in no very supertluous manner,

Some one, also, may doubt why the Timzus had not an arrangeinent prior to the Republic, since in the former dialogue the generation of the world, and also of the human race, is delivered. For it is necessary, as Timwus says, that men should be generated; and also, that they should be educated, which Socrates effects in the Republic ; and that they should energize in ἃ manner worthy of their education, which in a certain respect the Atlanticus exhibits. And if, indeed, Plato beginning from the end proceeded to the ‘Timeus, which is first by nature, it will be asserting, what is usual to say, that for the sake of doctrine, things that are first to us, though posterior by nature, are first’ delivered ; but that now he appears to have arranged the middle as the first, and the first as the middle. And if, indeed, this arrangement had been adopted by those who are studious of ornament, it would have been less wonderful; but now Plato himselfappears to have acted in this manner, Προ, therefore, there is a recapitulation of the polity, as having been already summarily narrated in the shortest: manner, In answer tu this doubt it must be said, that if all hypotheses were assumed from the nature of things now in existence, or which were formerly, it would be necessary that the.

p. 169

p. 169

doubt should be valid, and that the Timeus is not rightly ranked in the second place. If also, all the narrations were devised from hypothesis, it thus would be requisite that such things as are first according to nature, should be first assumed. Bat since the hypothesis of Socrates subsists in words alone, and surveying the universal, applies itself to the nurture and education of men, but the hypothesis consequent to this discusses beings and things in generation, these are very properly conjoined to each other; while the hypothesis of Socrates, as only subsisting in words, and being on this account accurate, has an arrangement prior to the rest. Perhaps, likewise, Plato wished to indicate this to us, that such things as divine (human) souls, and which are ascending to the intelligible, produce, these are some time or other effected on the earth, according to certain prosperous vicissitudes of circulations, As Critias therefore asserts this, bearing testimony to Socrates, we must say that those true ancestors of ours of which the priest spoke, perfectly accord with those citizens which Socrates mentally conceived, and our opinion is not to be rejected that they were those who existed at that time. Ifhowever the Republic is inferior to the Timzus, because it is conversant with that which is partial, and to discuss mortal affairs is to dwell on an image, ἢ yet the universal prevails init. For the same form of life exhibits indeed in the soul Justice, but ina city a polity, and in the world, fabrication,

Farther still, the deliberate choice of virtue is free, but the energy which is directed to externals, requires the mundane order, and hence the Atlanticus is posterior to the Timaus. But the habit of the citizens shows that virtue is without a master. Plato also manifests through these things, (hat the soul when she is of herself [and does not depend on another] is superior to every physical hypostasis, and runs above Fate ; but when she verges to actions, is vanquished by physical laws, and is in subjection to Fate. In addition also to what has been said, it is requisite to know this, that from the order of human life delivered in the Republic, the connexion of these dialogues, may be obtained. For in that dialogue the men are first educated and instructed through disciplines. Afterwards, they ascend to the contemplation of [true] beings ; and in the third place, descend from thence to a providential attention to the city. Conformably to this congruity, the Republic has an arrangement prior to the Timeus; and the Timaus to the Atlanticus. For the men being instructed by the Republic, and elevated according to theory by the Timaus, will, living happily, wisely’ perform such actions, as the

' For exporws bere, 1 read ἐμφρονωε.
Tim. Plat. Vou. I. -

p. 170

For the men being instructed by the Republic, and elevated according to theory by the Timaus, will, living happily, wisely’ perform such actions, as the

' For exporws bere, 1 read ἐμφρονωε.
Tim. Plat. Vou. I. -

p. 170

Atlanticus narrates. After this manner therefore, we dissolve the doubt. The philosopher Porphyry however, not directly for the sake of this doubt, but discussing something else, affords us the following aid in its solution ; that those who wish' to apprehend the whole theory genuinely, ought first to be instructed in the form of it, in order that being similar to the object of intellection, they may be in a becoming manner co-adapted to the knowledge of the truth. This therefore, the order itself of the dialogues demonstrates. For the auditors of the Timaus ought first to have been benefited by the Republic, and having been adorned through it, to attend afterwards to the dogmas concerning the world, evincing themselves to be most similar through erudition to the excellent order of the universe. And thus much in answer to this doubt.

Each particular however of the text must be considered, ‘Timiwus therefore, is now said to be most astronomical, not as directing his attention to the rapidity of the celestial motions, nor as collecting the measures of the courses of the sun,* nor as being conversant with the works of Fate, but as astronomizing above the heavens, conformably to the coryphwus in the Phewtetus, and contemplating the invisible causes which are properly stars. TLenee Socrates does not exhibit the visible man, but the man that is purely essentialized ino reason; and he does this as imitating the whole demiurgus, in) whom the heavens and all the stars subsist, as the theologist says, intellectually, “Timieus begins however, from the generation of the world, and ends in man; because man is a microcosm, possessing all things partially, which the universe does totally, as Socrates demonstrates in’ the Philebus. But there are certain persons educated by Socrates in the most excellent manner, who also educates the whole city, and these are the guardians and auxiliaries. Forin the universe, that) which transcendently participates of intellect is heaven, which also imitates intellect through its motion. The men however, are introduced by Critias, conformably to the law and conceptions of Solon, because Solon narrates, that the Athenians were once thus governed, and established laws how children ought to be introduced into the polity, and into the tribes, and how they ought τὸ be registered 5

* For pevovras inthis place, it appears to me to be necessary to read ἐθέλων ταν,