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

* For agoopew tv this place, it is necessary to read agoppwr.

p. 189

impelled, we may perceive that the sclfmotive nature possesses the smallest power, and that the whole of it is suspended from the providence of the Gods. Hence Timieus also says, that those who are temperate always invoke the Gods, in the nnpulse to every undertaking. Por in our elections indeed, we are more able to separate providence from that which is in ear power, Hut Weare ted pable of doing this in our imprilses | heeatise in these we have tess of the self motive enerey. Por that which is in our power iy not se extended us the providence of the Gods; but as we have frequently said, superior energize prior to secondary matures, and together with and posterior to them, and on all sides comprehend the energies of subordinate beimes. But, says the Epicurean Eurimachus, how can we avoid proceeding to infinity, * if in the impulse to every small thing, we require prayer: for though we should) pray, we shall be in want of another prayer, and we shall no where stop? And) Porphyry dissolves the doubt as follows: that it) is mot said it is necessary to pray on account: of every thing, but in the impulse to every thing, We are impelled: therefore: to things, but we are notimpelled to impulses, so that there is not a progression to infinity. Or does not the doubt still remain? Por we are impelled to prayer, so that in this we shall again require prayer, and an impulse to this again to imfinity, Hence it is better to say, that he who prays respecting any thing, prior to this, acknowledges to the Gods, that he is allotted a power from them of conversion to them, and that to other things indeed good is imparted through prayer, but to prayer through itself, Tt does not therefore require another prayer, since it comprehends good in itself, and procures communion with a divine mature,

“Tt is necessary therefore, that we should do this, who are about to speak in a certain respect: concerning the universe, whether it was generated, or is without generation, unless we are perfectly unwise.”

Timzus evinces how very admirable the hypothesis is, but elegantly preserves himself in the order of a pradent man, pursuing the medium between irony and arrozance. For having before said, that those who in the smallest degree partici pate of temperance, invoke divinity in the impulse to every great or small under-

: Instead of διακριναι yup επι μεν Των aipediws’, THY προνοιαν aro Tov ey ἡμιν αδυγάτουμεν, επι δε Των ὅρμων, μαλλὸν δυνάμεθα in this place, it is necessary to read, ccaxporae yap ἐπὶ μὲν των ἀμεέσιων, τὴν προνοιαν aro tov ey’ ἡμιν μαλλον δυνάμεθα, ἐπι δε των ὁρμων, αδυνατουμεν.

* For axopuy here, read ἀπειρον.

p. 183

* For axopuy here, read ἀπειρον.

p. 183

taking, he very much exalts his proposed subject of discussion, by opposing a discourse about the wnaiverse to a small thing. But he cautiously says, not that he has himself arrived αὐ the summit of temperance (i. ον of wisdom]; for this is the contrary, to the participation of temperance in the smallest decree; but that he is net perfectly unwise. And this he says from the hypothesis, in order that he may have to show, that the power and science which he possesses, are from the work itself, but not from his own discussions. His theory therefore, will be concerning the universe, so far as it is: produced by the Gods. For the world may be multifariously surveyed ; etiher according to its corporeal-formed nature, orso far as it is full of partial and total souls," or so far as it participates of intellect. “Fimiwus however, considers the nature of the universe, not according to these modes only, but particularly according to its progression from: the Demiurgus ; where also physiology appears to be acertain’ theology ; because things Which have a natural subsistence, have ina certain respeet a divine hyparxis, so far as they are generated from the Gods. And thus this must be determined,

It is usual however to doubt, why Plato here adds ina certain respect: for he says, “© Those who are about to speak ina certam respect concerning the universe.” And the more superficial indeed of the interpreters say, that the universe is δὲ a certain respect unbegotten, and in a certain respect generated. TTence the discussion of it is very properly in a certain respect, as of that which is unbegotten, and in a certain respect as of that which is generated. Though Plato does not coarrange ἡ τὸ πὴ ina certain respect, with the words unbegotten and gencrated, but with the words about to speak. But the divine Tamblichus says that the discussion is ina certain respect about the universe, and ina certain respect not; for matter, as being indefinite in the world, may be variously considered. To this interpretation however, it mat be said, that ry, is co-arranged with something else, and not with the universe. Will it not therefore, be better to say with our preceptor, that words are multifariousty enunciated, For the demiurgic words proceeding from intellect are of one kind, such as the Demiurgus utters to the junior. Gods: for Plato says, “ that the soul speaks, being moved to itself.” Those words which are surveyed in science, are of another kind, And those are of another kind which are allotted the third hypostasis from intellect, and which proceed externally for the sake of discipline and communication with others. Hence Timaus knowing that those

' Instead of καθ᾿ οσον πληρες ἐστι ψνχίκὼν re καὶ ολιζων in this place, itis necessary to read, caf evo

Hence Timaus knowing that those

' Instead of καθ᾿ οσον πληρες ἐστι ψνχίκὼν re καὶ ολιζων in this place, itis necessary to read, caf evo

πληρεν ἐστι ψυχων μερικων re καὶ ολικων, : > For καὶ τε γε ο [lAarwy ev τῳ ἀγένει here, it is requisite to read και τοι γε o Πλατων μη ev, «. 2d.

p. 184

are demiurgic words which the Demiurgus employs, but that those are scientific which he is now about to generate, but which he pre-assumes in himself, and that he makes use of external words for the sake of Socrates alone, on this account he says that he shall employ words in a certain respect about the universe. For it is one thing to use them intellectually, another scientifically, and another, for the sake of discipline; and xy indicates these differences of words,

Again therefore, with respect to the words, “whether it was generated, or is without generation,” those interpreters read the former with an aspirate, but) the latter with a soft breathing, who say that) Plato speaks about the universe, so far as it