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

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

things. Hence though. you should assume the last of beings, in these also you will find divinity. Por the one is every where; and in consequence of its absolute dominion, every thing receives its nature and coherence from the Gods. — As all things however proceed, so likewise, they are not separated from the Gods, but radically abide in them, as the causes and sustainers of their existence. For where can they recede, since the Gods primarily comprehend all things in their embrace ? For whatever is placed as separate from the Gods has not any kind of subsistence. But all beings are contained by the Gods and reside in their natures, after the mannerofa circular comprehension. Hence, bya wonderful mode of subsistence, all things proceed, and yet are not, nor indeed can be separated from the Gods; because all oflsypring when torn from their parents, immediately recur to the immense vastness of non-entity. But in a certain respect they are established in them; and in short, proceed in themselves, but abide in the Gods. Since however, haying proceeded, it is requisite that they should be converted and return, imitating the evolution into light, and conversion of the Gods to their cause, in order that these being arranged conformably to the perfective triad, may again be contained by the Gods and_ the first unities,—-hence they receive from them a certain secondary perfection, by which they may be able to convert themselves to . the goodness of the divinities, in order that being at first rooted in, they may again through conversion be established in them, forming a certain circle, which originates from and terminates inthe Gods.

All things therefore, both abide in, and convert themselves to the Gods, receiving this power from the divinities, together with two-fold impressions according to essence; the one, that they may abide there, but the other that, having proceeded, they may convert themselves [to their causes). And these things we may survey not only in souls, but also in inanimate natures. Lor what else ingenerates in these a sympathy with other powers, but the symbols which they are allotted by nature, some of which are allied to éhis, but others to that series of Gods? For nature being supernally suspended from the Gods, and distributed from their orders, inserts also in bodies impressions of their alliance to the divinities. In some indeed, inserting solar, but in others lunar impressions, and in others again, the symbol] of some other God. And these indeed, convert themselves to the Gods; some, as to the Gods simply, but others as to particular Gods ; nature thus perfecting her progeny according to different peculiarities of

* For παρ᾽ core here, read xapeore.

And these indeed, convert themselves to the Gods; some, as to the Gods simply, but others as to particular Gods ; nature thus perfecting her progeny according to different peculiarities of

* For παρ᾽ core here, read xapeore.

Tim. Plat. ; Vou. ἢ Z

178 PROCLUS ON THE [BooK IF the divinities. The Demiurgus of the universe therefore, by a much greater priority, impressed these symbols in souls, by which they might be able to abide in themselves, and again convert themselves to the sources of their being. And through the symbol of unity indeed he conferred on them stability ; but through intellect, he imparted to them the power of conversion,

But to this conversion prayer is of the greatest utility. For it attracts to itself the bencticence of the Gods, through those incflable symbols which the father of souls has disseminated in them. ΠῚ likewise unites those who pray with those to whom prayer is addressed ; conjoins the intellect of the Gods with the words of those who pray ; excites the will of those who perfectly comprehend good to the abundant communication of its is the fabricator of divine persuasion; and establishes in the Gods all that we possess.

Toa perfect and trae prayer however, there is required in the first place, a knowledee of all the divine orders to which he who prays approaches. For no one will accede τὸ the Gods ina proper manner, unless he has a knowledge of their peculiarities. Hence also the oracle admonishes, that a fire-heated conception has the prst order in sacred worship. But in the second place, there is required a conformation of our life with that which is divine ; and this accompanied with all purity, chastity, discipline, and order, through which our concerns being introduced to the Gods, we shall attract their beneficence, and our souls will become subject to them. (In the third place, contact is necessary, according to which we touch the divine essence with the sumimitof our soul, and verge to a union with it.) Bat there is vet farther required, an approximating adhesion Σ for thus the oracle calls it, whenit says, he mortal approvimating to fire τὶ il possess alight from the Gods. For this imparts to us a greater communion with, and a more muantifest. participation of the light of the Gods. In the last place, union succeeds establishing the one of the soul in the one of the Gods, and causing our energy to hecome one with divine energy ; according to which we are no longer ourselves, but are absorbed as it were ia the Gods, abiding in’ divine ieht, and cireukarly comprehended by it. And this is the best end of true prayer, in order that the conversion of the soul may be"conjoined with its permanency, and that every thing which proceeds from dhe one of the Gods, may aga.n be established in ¢he one, and the light which is inus may be comprehended in the light of the Gods.

And this is the best end of true prayer, in order that the conversion of the soul may be"conjoined with its permanency, and that every thing which proceeds from dhe one of the Gods, may aga.n be established in ¢he one, and the light which is inus may be comprehended in the light of the Gods.

Prayer therefore, is no small part of the whole ascent of souls. / Nor is he who possesses virtue superior to the want of the ood which proceeds from prayer 5 but on the contrary the ascent of the soul is effected through it, and together with this, piety to the Gods, which is the summit of virtue, ΔῸΣ δὲ short, ought anyp. 179 other to pray than he who is transcendently good, as the Athenian guest {in Plato} says. For to such aone, converse with the Gods becomes most efficacious lo the attainment ofa happy life. But the contrary is naturally adapted to befal the vicious. For it isnot lawful for the pure to be touched by the impure. Hence, it is necessary that he who generously enters on the exercise of prayer, should render the Gods propitions to him, and should excite in himself conceptions full of intellectual light. For the faver and benignity of more exalted beings, is the most eflectual incentive to their communication with ournatures, And it is requisite to continue without mtermission in the worship of divinity. For [according to the oracle} the rapid ' Gods perfect the mortal constantly employed ino prayer. It is also necessary to. observe a stable order in the performance of divine works ;

to exert those virtues which purify and elevate the soul from generation, together, 7.0)"

with faith, truth, and love ; to preserve this triad and hope of good, this immutable : reception of divine light, and segregation from every other pursuit, that thus becoming alone, we may associate with solitary deity, and not * endeavour to conjoin ourselves with multitude to (he one. For he who attempts this, efleets the very contrary, and separates himself from the Gods. For as it is not lawful in conjunction with non-entity to associate with being ; so neither is it possible with multitude to be conjoined with theone. Such therefore are the particulars which ought lirst to be known concerning prayer; viz. that the essence of it congregates and binds souls to the Gods, or rather, that it unites all secondary to primary natures. - For as the great Theodorus says, all things pray except the first.