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

Since however, he who was absent was a stranger, and unknown to

ε Vil. 247:

p. 13

him, he only knew through number that he was wanting, and manifests to us that so many were present. All these observations, therefore, are elegant, and such others of the like kind as may be devised by some in subserviency to the theory of the words before us. But it is necessary to remember that the dialogue is Pythagorean, and that it is requisite interpretations should be made in a way adapted to the philosophers of that sect.

Such ethical Pythagoric dogmas therefore, as the following, may be denved from the present text: Those men established friendship and a concordant life, as the scope of all their philosophy. Hence Socrates prior to every thing else adduces this, by giving Timeus the appellation of friend. In the second place, they thought that the compacts which they made with each other, should be stably preserved by them; and for the fulfillment of these, Socrates desires the presence of the fourth person. In the third place, they embraced communion in the invention of dogmas, and the writings of one, were common to all of them. This also Socrates establishes, calling on them to become both guests and hosts, those that fill, and those that are filled, those that teach, and those that learn, Others, therefore, have written arts concerning disciplines through which they think they shall improve the manners of those that are instructed by them; but Plato delineates the forms of appropriate manners, through the imitation of the most eveellent men, which have much greater efficacy than those which are deposited in mere rules alone. For imitation disposes the lives of the auditors, conformably to its own peculiarity. Hence, through these things it is evident what that is about which the philosopher is especially abundant, that it is about the hearing of discussions, and what he conceived to be a true feast; that it is not such as the multitude fancy it to be; for this is of an animal and brutal nature ; but that which banquets in us the [true] man. Hence too, there is much in Plato about the feast of discourse. ‘These therefore, and such particulars as these, are ethical.

But the physical Pythagorie dogmas are as follow: They said that every physical production was held together by numbers, and that all the fabrications of nature subsisted conformably to numbers. These numbers however are participated, just as all mundane forms are participable. Very properly, therefore, does the dialogue at its commencement proceed through numbers, and use numbers as things numbered, and not those very things themselves of which they participate. For the monad, duad, and triad are one thing, and one, two, three, another. For the former are simple, and each of these subsists itself by itself;

p. 14

For the monad, duad, and triad are one thing, and one, two, three, another. For the former are simple, and each of these subsists itself by itself;

p. 14

but the latter participate of the former. Aristotle therefore, is not right in asserting, that these men considered numbers as subsisting in sensibles, For how could this be admitted by those who celebrate number as the father of Gods and men, and the tetractys, as the fountain of ever-flowing nature? But since the dialogue iy physical, it makes ity commencement from participated numbers, such as are ΑἸ γα {πὰ} αὐτὸ physical PBarther stl, these men venerated physical communion, both that whieh isin generation, wecording to whieh all Chines are rendered effable and commensurate with each other, and that whichis in celestial natures. For these impart to each other their proper powers, Rightly therefore, and in away acapted to the thing proposed, does Socrates think fit, that the same persons should become both hosts and guests.

From these things also, you may survey such theological conceptions as the following: These men generated all things through the first numbers, and which also rank as rulers and leaders; and from three Gods, gave subsistence to all mundane natures, Of these three, the monad, duad and triad, are indicative; so that it is requisite to begin from these, and that be why surveys nature inwardly should look to these, Farther still, the concauses of mataral Chings were also contemplated) by other philosophers, as by Anaxagoras and Zeno; bat the final, the paradigmatic, and the producing ' cause, were peculiarly investigated by Plato, These causes therefore are manifested through the above numbers, Phe final, indeed, through the monad ; for it presides over numbers in the order of the good. But the paradigmatic through the duad; for the difference of beings separates the primary causes of wholes. And besides this, the duad is the principle of the tetractys of intelligible paradigms. But the producing cause is signified through the triad. For intellect is adapted to the triad, since itis the third from being through life as the medium, or from the father through power, or from the intelligible through intelligence. Por as the monad is to the duad, so is being to life, father to power, and the intelligible to intelligence. Βα ἀν the duad is to the triad, so is life, and also power and intelligence, to intellect. Again, all divine natures are 'nall, and are united to each other, so that all of them are in one, and each is in all, and they are connected together through divine friendship, The sphere also which is there, comprehends the one union of Gods. Hence Socrates who looks to divinity, very properly begins from) communion and concord, and likewise calls the other persons of the dialogue to this. Moreover, the words

* Por warpoaow here, it is necessary to read ποιητίκον.

p. 15

Hence Socrates who looks to divinity, very properly begins from) communion and concord, and likewise calls the other persons of the dialogue to this. Moreover, the words

* Por warpoaow here, it is necessary to read ποιητίκον.

p. 15

Jeasting and banguet, are words adapted to the Gods, and especially to the mundane Gods. For they proceed together with the liberated Gods to the banquet and delicate food, as Socrates says in the Phadrus: and the feasting on the nati- - vity of Venus, was in conjunction with the great Jupiter. These things therefore, Socrates thinks should subsist analogously with them, in their mutual participations of divine conceptions, And itis not at all wonderful that Timaus should feast others, and be feasted by them. Farther still, communications and participations of powers are celebrated by theologists, divine natures filling and being filled by each other, For thus we hear from poets inspired by Phabus, that the Gods communicate with each other in intellectual or providential energies in the works which they effect in the universe.

In golden cups the Gods each other pledge,
And while they drink their eyes are fix’d on Troy. *

They also know and intellectually perceive each other.
For Gods are to each other not unknown. *

But the intelligible according to the Chaldzan oracle is nutriment to that which is intellective. From all which it is evident, that a reciprocation of banqueting, subsists primarily in the Gods. And of men, those that are more wise, imitating in this respect the Gods, impart to each other in unenvying abundance, their own proper intellectual conceptions.

“Tim. A certain infirmity has befallen him, Socrates: for he would not willingly be absent from such an association as the present.”

The philosopher Porphyry says, that what is apposite is delineated in these words: that this is the one cause with wise men of relinquishing such like associalions, viz, infirmity of body; and that it is requisite to think that every thing of this kind depends on circumstances and is involuntary. Another thing also is delineated, that friends should make fit apologies for friends, when they appear to have done any thing rightly, which is contrary to common opinion. The present

᾿ liad Iv. 2 seq. " Οὐγ95. Υ, 79.

p. 16

words therefore, comprehend both these, indicating the manners of Timiwus, and the necessity of one being absent; exhibiting the former as mild and friendly to truth, but the latter, as an impediment to the life of a lover of learning. But the divine Tamblichus speaking lottily on. these words, says that those who are exer-