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

For the polity extends as far as to the last of things; since all things are arranged conformably to the series which proceeds from the demiurgus as far as to mundane natures. Contrariety also pre-exists after a manner in the heavens;

174 PROCLUS ON TUF. [BooK ιν.

either according to the two-fold circulations of the celestial bodies, viz. to the right hand, and to the left; or according to the two-fold. circles of souls, the circle of sameness, and the circle of difference; or according to the genera of being, permanency ἡ and motion; or according to the divine peculiarities, the male and the female; or according to any other such-like division, “The polity therefore, is more allied to the heavens, but the war to veneration, Lenee the former is Jovian, but the latter pertains to the allotment of Neptune, After however the theory of parts, it is necessary through images to he extended to the Knowledge of the whole. And after the survey of images themselves, it 1s requisite to adhere to their paradigms, from small being initiated ino greater [objects of contemplation). Por the former have the relation of things preparatory to initiation, and of small mysteries, exciting the eye of the soul to the comprehension of the whole and the universe, and τὸ the contemplation of the one cause, and the one progression of all inundane natures, For every thing is from: the one, and the universe with having in different: parts of it, more partial presiding powers, proceeds vice versa to the one cause of its subsistence.

Timawus however, prior to entering on the whole discussion, converts himself to the invocations of, and prayers to the Gods, imitating in this the maker of the universe, who prior to the whole fabrication of things, Is said) to have approached to the oracle of night, to have been there filled with divine intellectual conceptions, to have received: the principles of fabrication, and there to dissolve, if it be lawful so to speak, all his doubts, To night also, who calls on the father, (Jupiter] to enzage in the fabrication of the universe, Jupiter is represented by the theolagist as ΒΆΝ ΤΠ,

Maia, supreme of all the powers divine,
Immortal Night! how with unconquer'd timd

Must | the source of the immortals fix ?

And he receives this answer from her,

All things receive inclos’d on ev'ry side,
In wther’s wide ineffable embrace ;

Then in the midst of ather place the heav'n, *

* For σνστασιν here, itis necessary to read στασιν:

* For ovpary here, it is necessary to read ουρανον.

noon tJ TIMALUS OF PLATO. 175

And he is instructed by her in all the consequent fabrication of the world. But again to Saturn, after the bonds, Jupiter al but praying says,

Damon, most fam'd, our progeny direct.

noon tJ TIMALUS OF PLATO. 175

And he is instructed by her in all the consequent fabrication of the world. But again to Saturn, after the bonds, Jupiter al but praying says,

Damon, most fam'd, our progeny direct.

And in all that follows, he calls forth the benevolence of his father. For how could he otherwise fill all things with Gods and assimilate the sensible world to animal itself, (or the intelligible paradigm) than by extending himself to the invisible causes of wholes, from which being himself filled,

Ile from his (sacred) heart may godlike works

Again produce.

It is necessary therefore, prior to all other tings, that we should know something manifest concerning prayer, what its essence is, and what. its perfection, and whenee itis imparted to souls, For the philosopher Porphyry indeed, describing those among the ancients that admitted prayer, and those that did not, leads us from one opinion to another, and says in short, that neither those who are diseased according to the first kind ofimpiety, derive any benetit from prayer, since they do not admit that there are Gods, nor those who labour under the second kind, and entirely subvert providence, granting indeed that there are Gods, but denying their providential energies. Nor are they benefited by it, who admit indeed the providence of the Gods, but assert that all things are produced by them from necessity. For there is no longer any advantage to be derived from prayer, if things of a contingent nature have not! any existence, But such as assert that the Gods providentially attend to all things, and that many things that are generated are contingent and may subsist otherwise, these very properly admit the necessity of prayers, and acknowledge that they correct our life. Porphyry also adds, that prayer especially pertains to worthy men, because it isa contact with divinity. But the similar loves to be conjoined to the similar: and the worthy man is most similar to the Gods. - Because likewise those who embrace virtue are in custody, and are inclosed in the body as in a prison, they ought to request the Gods that they may migrate from hence. Besides, since we are as children torn from our parents, it is fit we should pray

* For add\ws γινέσθαι ovrwy here, it is necessary to read, adAws γιγεσθαι μὴ οντων.

p. 176

Besides, since we are as children torn from our parents, it is fit we should pray

* For add\ws γινέσθαι ovrwy here, it is necessary to read, adAws γιγεσθαι μὴ οντων.

p. 176

that we may return to our true parents the Gods. Those also resemble such as are deprived of their fathers and mothers, who do not think it requisite to pray and be converted to the Gods, ΔἸ nations likewise, that have excelled) in wisdom, have diligently apphed themselves to prayer; among the Indians the Brachmans, among the Persians the Magi, and of the Greeks the taost theological, who instituted initiatory rites and mysteries, But) the Chaldeans venerate every other divinity, and likewise the virtue itself of the Gods, which they denominate a Goddess χ᾽ so far are they from despising sacred) worship, on account of the possession of virtue. And in addition to all this, as we are parts of the Universe itis fit that we should be in want of the universe. ΕῸΓ a conversion to the whole imparts salvation to every thing, Tf therefore you possess virtue, you should invoke that which antecedently comprehends all virtue, For that which is all-good, will also be the cause to you of appropriate good. Or τ you explore a certain corporeal good, there is a power in the world which comprehends all body. It is necessary therefore that perfection should) from thence be derived to the parts. And this is the sum of whatis said by Porphyry on this subject.

The divine Tamblichus however, does not think that a history of this kind pertains to whatis here proposed to be considered, For Placo is not now speaking about atheistical men, but about such as are wise, and able to converse with the Gods. Nor does he speak of such as are dubious about the works of piety 3 dué fo such as wish to be saved by those who are the saviours of wholes, he delivers the power of prayer, and tts aumirable and supernatural perfection which transcends all ca pectation.

It is fit however, that transferring what he says to what is more usual and more known to the reader, we should render his meaning clear, and assign arguments concerning prayer which accord with the doctrme of Plato. From hence therefore we must begin: All beings aie the progeny of the Gods, by whom they are produced without a medium, and in whom they are firmly established. For the progression of things which perpetually subsist, and cohere from permanent causes, is not alone perfected by a certain continuation, bat immediately subsists from the Gods, from whence all things are generated, however distant they may be from the divinities. And this is no tess true, even though asserted of matter itself.

Fora divine nature is not absent from any thing, but is equally present to all

' Yor θέων in this place, it is requisite to read Beov.

p. 177