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

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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. ]""’

The exhortation of the auditors, is a thing consequent to the prayers* {of Timrus]. For it is necessary that the replenishing source being suspended from its proper causes, should previously excite its recipients, and convert them to itself, prior’ to the plenitude which it confers; in order that becoming more adapted, they may happily receive the intellectual conceptions which it imparts. For thus the participation will become more perfect to them,’ and the gift will be rendered more easy to the giver. Moreover, this very circumstance of facility, is adapted to those that imitate the whole fabrication ; from which abiding and rejoicing in itself, all things proceed to the effects which it excites. Farther still, to produce one series, through the contact of secondary with prior natures, adumbrates the demiurgic series, which proceeds as far as to the last of things. For if the anditors receive what is said conformably to the intellect of Timaus, but Timeus disposes the whole discussion conformably to the intellect of the Gods, it will happen that the whole conference will in reality be referred to one intellect, and one intellectual conception. Besides this also, the self-motive nature of souls is sufficiently indicated, that being moved by the Gods, they also move themselves, and produce from themselves sciences. For the words, “ what [screntifical'y conceive,” exhibit the energy which is impelled from a life whose power is free.

According to my opinion therefore, these things are first to be considered ; that Timeus being a Pythagorean, and preserving the form of Pythagorie discussions, is immediately exhibited to us as such, from the very beginning. For Socrates does not enunciatively declare his opinions to -others, but having dialectically purified their conceptions, unfolds trath into light; who also said to them, that he knew nothing except to make an assertion for give a reason] aud receive one. But Timaus, as also addressing his discourse to men, says that he shall enunciate his own dogmas, not at all busying himself with foreign opi-

* The original of the words within the brackets belongs to the text, but is not to be found in the commentaries of Proclus, though as the reader may see, he comments on these words.

* For yvyxars here also, it is necessary to read evyass.

2. Instead of xpos τῆς πληρώτεωε in this place, we must read πρὸ rns πληρωσεωε.

4 For ro yap avrow, read rows yap avruss.

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* For yvyxars here also, it is necessary to read evyass.

2. Instead of xpos τῆς πληρώτεωε in this place, we must read πρὸ rns πληρωσεωε.

4 For ro yap avrow, read rows yap avruss.

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nions, but pursuing one path of science. Moreover, the word ἐδοξα,' i.e. Lam of opinion, is assumed here very aptly, and appropriately to what has been before suid. For of the whole rational soul, one part ts intellect, another ts dianoia, and a third is opinion. And the first of these indeed, ts conjoined to the Gods, the second produces the sciences, and the third imparts them toothers. This man therefore, knowing these things, through prayer adapts his own intellect to the intellect of the Gods. For this is manifested by the words, “ that what we assert may especially be agreeable to their divinities, and that in the ensuing discourse we may be consistent with ourselves.” But through exhortations, he excites the dianoetic part of the souls of his auditors, For the words, what I scientifically concerve, have an indication of this kind. The doxastic part therefore remains, which receiving a scientific division from dianoia, delivers the streams of it to others. This however is not ambiguous, nur divided about sensibles, nor does the formal distinction of it consist in hypolepsis * alone ; but itis filled from intellect and dianoia, surveys the demiurgic reason, and distinguishes the nature of things. These particulars also, are sufliciently assimilated to the paradigm?’ of the speaker. For there, a royal intellect precedes, according to which the paradigm is united to intelligibles; a dianota, containing in itself the plenitudes of forms ; and the first and uniform cause of opimon. Hence, the paradigm contains intelligibles in intellect, but mtroduces sense to the worlds, as the Oracle says; or as Plato, “ such ideas therefore, as intellect perceived to be inherent in animal itself, so many he diancetically saw this universe ought to possess.” Moreover, the distinction between beings and things generated, Is consentaneous to what has been before said. For after the Gods and Goddesses, and the ineffable peculiarity which is in them, the separation of thesetwo genera, 1. δὲ of being and generation, takes place. Por being is allied to the more excellent order of divine natures, Which is always established in invariable sameness, and is intelligible. But veneration is alhed to the inferior order, from which, infinite progression, and all-various mutation, derive their subsistence. What then is this division, and after what manner was it produced? Was it nade as if it were the section of a certain whole inty parts, or as genus is divided into species, or as the division of one word into many significations, or as that of essence Into accidents, Or vice versa,

What then is this division, and after what manner was it produced? Was it nade as if it were the section of a certain whole inty parts, or as genus is divided into species, or as the division of one word into many significations, or as that of essence Into accidents, Or vice versa,

'-This word is not to be found in any edition of the ‘Timus of Plato; but from this comment of Proclus, it appears that it originally belonged to it.

> viz. Inu the apprehension of each of the terms of which a syllogism Consists.

+ i. εἰ To Jupiter the Demiurgus of the world.

BOOK 11. ἘΙΜΞΟΒΟΟΣ PLATO. 189