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

mR? Was generated from a cause, or is unbegotten, inorder that survecing it as generated, we may perceive the nature which it contains. And the Platonic Albinus thinks, that according to: Plato the world being perpetual, δ has a beginning of generation, by which also it is more redundant than being; sinee this indeed always is, but the world in addition to existing always, has a beginning of generation, in order that it may exist always, and be generated. Not that it is generated after such a manner as to be so according to time; for im this case it would not always exist; butin short, it has the relation of generation, on account of its composition from things many and dissimilar, And it is necessary to refer its hypostasis to another cause more ancient than itself, through which always existing primarily, the world is ia certain respect, and always is, and is not only generated, but is also unbegotten. [This therefore is asserted by Albinus], thenueh Plato no where in what follows says, that the universe is ina certain respect generated, and ina certain respect unbegotten. Others again, read both the parts with an aspirate, in order that Timawus may say, de rs about to speak concerning the universe so far as itis generated, and so far asit is unbegotten serving in the same way as those prior to them; unless indeed they assert that the universe was generated according to forin, but unbegotten according to Is nurse (matter). For thus also Timiwus says, hat its nurse is unbegotten, but that the world was generated, as receiving form from divinity. But Porphyry and Tamblichus read both the parts with a soft breathing, in order that what is said may be whether the universe was generated or is unikcgotten. For this is to be considered, prior to all other things; since it contributes in the highest degree to the consummation of the whole of physiology, rightly to admit that the world was generated or is unbegotten, Por from this hypothesis we shall be able to see what the nature is of

* For ayeryroy here, Lead αἰδιον.

p. 185

its essence and powers, as will be manifest to us shortly after, The discussion | therefore, concerning the universe, will be for the sake of discipline, and will pro- ὦ ceed from this principle, whether the world was generated, or is without generation; and from this, other things must be woven together in a consequent order.

“ΤῸ is necessary, therefore, that invoking all the Gods and Goddesses, we should pray that what we assert may especially be agreeable to their divinities, and that in the ensuing discourse we may be consistent with ourselves.”

“ΤῸ is necessary, therefore, that invoking all the Gods and Goddesses, we should pray that what we assert may especially be agreeable to their divinities, and that in the ensuing discourse we may be consistent with ourselves.”

The division of male and female comprchends in itself all the plenitudes of the divine orders. For the cause of stable power and sameness, the supplier of being. and that which ts the first principle of conversion to all things, are comprehended in the male. But that which emits from itself all-various progressions and separations, measures of life and prolific powers, is contained in the female. Hence, Timirus, elevating himself to all the Gods, very properly comprehends the whole orders of them, in a division into these genera. Such a division, likewise, 1s most adapted to the proposed theory. For this universe is full of these twofold divine genera. For heaven has to earth (that we may assume the extremes) the order of the male to the female; becanse the motion of heaven imparts productive principles and powers to every thing [sublunary]; and earth receiving the effluxions thence proceeding, is parturient with and generates all-various animals and plants. Of the Gods also in the heavens, some are distinguished according to the male, but others according to the female. And of those powers that govern generation in an unbegotten manner, some are of the former, but others of the latter co-ordination. In short, the demiurgic choir is abundant in the universe, and there are many rivers of life, some of which exhibit the form of the male, but others of the female characteristic. And what occasion is there to say much on this subject? For from the liberated unities," both masculine and feminine, various orders proceed into the universe. Hence, he who is entering on the discussion of the universe, very properly invokes the Gods and Goddesses, from both which the universe receives its completion, and beseeches them that what he asserts may be consistent, and particularly that it may be agreeable to their divinities. For this is the sublimest end of theory, to run upward to a divine intellect ; and as all

* For efadwy here, it is necessary to read πα

᾿ς ‘Tim. Plat. Vou. 1. 2A p. 136sS ON THE [Βοοκ 11.

things are unifurmly comprehended in it, to arrange the discussion of things agreeably to this causal comprehension. Βαϊ that whichis the second end, and is consequent to this is, for the whole theory to receive its completion conformably to human intellect and the light of science. For the whole, the perfect, and the uniform, pre-exist ina divine ‘ntelleet; but that which is partial and falls short of divine simplicity, subsists about a mortal intellect.

For the whole, the perfect, and the uniform, pre-exist ina divine ‘ntelleet; but that which is partial and falls short of divine simplicity, subsists about a mortal intellect.

Why however, does Timwus say, that itis necessary to pray, and magnificently proclaim that the Gods and Goddesses should be invoked, yet does not pray, though an opportunity for so doing presents itself, but immediately converts himself to the proposed discussion? We reply, itis because some things have theirend comprehended inthe very will itself; bat others, distuibute! another enerzy after the will, and through action accomplish that which was the object ofthe will. And a life indecd, conformable to philosophy, depends on our wall, and a deficiency init, is contrary to the will [But the consequences resulting from a life conversant with external actions, are not dependent ou our will;] for the end of thems not placed in us. We may tustly, therefore, rank prayer among the number of things which have all their perfection in the will Dor the wish to pray, isa desire of conversion to the Gods. And Us desire itself conducts: the desiring soul, and conjoins it to divinity, which as the first: work of prayer." Hence it is not proper first to wish, and afterwards to pray, but he that wishes to pray, will at the same time have prayer as the measure of his wish, one person indeed in a greater, but another ina less degree. Parther still, this also is: the work of a true prayer, for those things for which we pray to be common to the Gods, both according to powers and energies, and for us to eflect them im conjunction with the Gods.—-Thus if some one should pray to the powers that amputate matter, and obliterate the stains arising from generation, but should himself particularly endeavour to effect this, through the cathartic virtues; such a one in conjunction with the Gods, would entirely accomplish a dissolution of his material bonds. ‘This therefore Timaus here effects. For those things which he prays to the Gods to accomplish, he himsclf completes, disposing the whole discourse according to human intellect, but so as to be in conformity to the intellect of the

Gods.

And such is my prayer to the Gods with reference to mysclf; but as

' Por axovecec in this place, we must read ἀπονέμει,

> For ψνχὴν bere, itis obviously necessary to τὰ ad euyyp.

p. 187

to what respects you, it is requisite to pray that you may easily learn, and that I may be able to exhibit what I scientifically conceive, in the clearest manner about the proposed subjects of discussion. [According to my opinion therefore, the following division must first be made. ]""’