remaining ἡ motion pertains to soul. For in this, Srom whence, and whither, and fFansition first subsist. In her also the intelligible is the upward, but the sensible downward. And the circle of sameness, indeed, is the right hand, bot the circle of ditlerence, the left. Intellect likewise is before her, but nature behind. Por thus she was constituted at first. And circulation, indeed, is adapted to intelicet, according to buth numbers, whether you wish to adduce the monad itself, or tie heptad, enumerating it the first’ or the seventh motion. Jur the monad and the heptad, are certain intellectual numbers ; the monad tndeed being directly intellect, but the heptad, the light according to indedlect. dnd on this account also the mundane intellect $s, as Orpheus says, both monadic, and hebdomadic. Farther suil, the monad is Apulloniacal, but the heptad Minerval. Again therefore it is intellect and wisdom. So that circulation through the alliance of numbers, shows that itis suspended from intellect and wisdom. Bet rectidmear motion, demenstrates through the Aerad its alliance to the psychical peculiarity. For the number six is allied to the soul, and this will be manifest as we proceed. Let us however pass on to what
is next said by Plato,
“ Tence by a circumduction according to saineness, in the same, and in itself, he caused it to be moved convolving in a circle. But he sepa- rated from it all the six motions, and framed it’ void of their wandernng progiessions, And as feet were not requisite to this persodical motion, he generated the universe without legs and fect.”
We have before observed that intellect and wisdom are the paradigms of circu- ‘ation. But what this is, and how it is assimilated to intellect, is delivered in the words befure us. For circulation is a motion which is led round according to sameness, and in the same, and in itself, as Timeus here says, and the Athe- nian guest in the Laws, Of which definition indeed, the words * accerding to sameness,” signify according to one reason, and one order. For what if the universe should be moved circularly indeed, but should be differently changed at different times, by rising or setting, as the fable says in the Politicus. That we may not therefore apprehend this to be the case, the words * according to same- yess are placed respecting it, before the rest. The Platonic Severus therefore, for we shall here speak frecly against: hirn,) is not right in admitting fabulous eirentations. and thus making the world to be both generated: and unbegotter.
' Yor ἡ &e λοιπή, πασαν τὴν a }read, ἡ δε λειπὴ πασα, τὴν yey.
ne,
mI EN Oe SY emer
Rook ε1|,] Tim-Lus of Plato. 467
The universe indeed, Plato says, is moved according to sameness, and after a similar manner; and according to one reason and one order. But such a eireu- lation as Severus speaks of, subverts the one order of motion, The mode, how- ever, in Which such ἃ motion is fabulously introduced, is shown by our preceptor in his Commentaries on that dialogue, ' conformably to the meanine of Plato. Bat the words ‘in the same,” manifest the immutable in transition, and that the motion is vanquished by permanency. For because there is not a vacuum external to the universe, but it is necessary that the universe should be moved, being a physical body; for nature is a principle of motion; it is moved convolved about itself, and in the same place. For the bulk of the universe occupies the whol- of place, and possesses by its parts the parts of interval; and asa whole being iminutable, it is locally moved in its parts. But the words “ in itself,” inanifest Mat itis moved on account of this very transition of its parts. For it does not require the transition of another thing, in order to the motion of ttself, but itsel: yields to itself, aud itself is transferred into the place of itself’; so that itis moved mitself, the parts of it being transferred by their motions into the places of each other. Llence, through the words “ according (0 sameness,” you have tire perpetual ; but through the words “ in the same,” the immutable; and through the words “ in itself,” the form of the transition. And from all these you have, that circulation is a Motion unceasing, remaining in one place, and eflected by the transition of the parts into the places of each other. But being such it is evident, that it is most similar to intellect. For intellect eternall energizes intellectually, is established in the same order, and all things in it are intellectual, most energetic, and Possess an ever-vigilant lite. And this indeed is evident.
gr about the
It is however worthy of admiration in Plato, that when discoursing
essence of the universe, he assimilates it to itellizible animal; but that now teaching us concerning the motion of it, he refers the similitude of it to intellect; delivering to us from these things, the analogy which is in them, viz. that the intel- ligible has the relation of essence, but intellect of energy. When, likewise, he says that the universe is spherical, he at the same times cives it to be moved in a circle, and to be convolved. For it appears to be moved in a circle according to
the greatest circle which is in it. Because however ἃ cylinder is moved in 3
"siz. On the Pobticus, ta which dialogue it is fabulously asserted that the sun and stare pox sefon the place from whence they formeily rose, See this fable explained in the notes to my transtation of that dialo ue.
408 PROCLUS ΟΝ 'THE | [βοοκ itt.
circle when it is rolled along, he adds, for the sake of accuracy, the word convol- ving.’ Itis also admirable in hiro, that he takes away the six motions from the universe. For this is most peculiar to the world, there being in the stars an advancing motion, The world, therefore, is truly inerratic, not only because the summit of itis a thing of this hind, but because itis moved with one and the same simple motion.
It is necessary however to observe, how the turm of motion which exists in the
most principal part of the universe, is said to have been given, as appropriate’
to the whole world, by the father. For all the other parts, participate of the circulation of the world; and the inerratic is present with some of them more manifestly, but with others mure obscurely. Por the streams under the earth being moved in a disorderly manner, and differently at. different times, are espe- cially said to wander. But the sublunary elements being naturally moved from one place to another, participate of less wandering than the subterranean effluxions. For those things wander which are transferred from one place to another. And the divine bodies in the heavens, wander still less than these. For so far as they are moved according to length, and also according to breadth they are wanderers; but so far as they are moved according to the equable and orderly, and according to one reason of motion, they are inerratic. But the world itself may most properly and principally be called inerratic, as not receiving the representation of any other motion.
If also you are willing to make a division im incorporoal natures, the irrational life wanders in a remarkable degree, not having the measure of its energies from itself. The soul that opines rightly wanders, but less than the irrational life. For this soul also participates in a certain respect of wandering, through being ignorant of cause. But the soul that possesses scientific knowledge, wanders still less than this. For in such a soul, the transitive form of life alone produces the wandering; because it Is not arranged to one intelligible, but becomes a different intelligible m different forms. And intellect alone is inerratie amoug beings, always intellectually perceiving the same thing, and energizing towards and about the same thing. The world, therefore, which imitates intellect in its mouon, is deservedly truly inerratic, always making the same uniform period after the same manner. That however which is thus moved, has no need what- ever of the addition of feet, or in short, of progressive organs. And hence the universe Was generated without fect and legs. Theoloyists also wishing im @ coral
' Yor rpepopyeroy here, it is obviou.tly necessary to read erpeooperer.
Tim.Ezus of Plato. 469
ROOK 111.
respect to indicate this to us, are accustomed to call the God who is the Demiurgus of the corporcal nature, lame in both feet, as constituting the universe without legs and feet. They say too that the Gods laugh at him with inertinguishable laughter, and by their laughing incessantly attend with providential care to mundane natures.
“All this reasoning, therefore, being employed by the eternally exist. ing God, about the God that would αὐ a certain time or once exist; in consequence of this reasoning, he made his body smooth and even, every where from the middle equal and whole, and perfect from perfect bodies.”
What is here said, imitating the one intellect, and the united intellection of wholes, collects all things into the same, and refers them to one summit, the fabri- cation of the corporeal system. It is necessary, therefore, that we should recol- lect What has been before said. It was said then, that the elements rendered all things in the world concordant through analogy ; that the universe was gencrated a whole consisting of wholes; and that it is spherical and smooth, and has a knowledge of itself, and a motion in itself. But this being the case, it is evident that the whole world itself, is assimilated to all-perfect animal. The orderly dis- tribution of it, however, according to wholes, proceeds analogous to second and third causes. And the number of the elements, indeed, and the unifying bond of them through analogy, proceeds conformably to the e-sence which is uncoloured, unfigured, and without contact ;' for there number subsists. But the first whole- ness Which adorns all things, and which consists of the whole elemen:s, is assimi- Jated to the intellectual wholeness.* The sphericity of the universe is analogous to the intellectual figure. Its sel@sufficiency, intellectual motion, and convolution* in sameness, are assimilated to the God who absorbs in himself all bis progeny [i.e. to Saturn]. Its possession of soul, is analogous to the vivific cause [i. 6. to Rhea]. And its participation of intellect, is analogous to the Demiurgic intellect ; though all these proceed from this, and from the natures prior to it, to which these are respectively analogous. And the more excellent natures, indeed, are the
' This essence forms the summit of that order of Gods which is called intelligible, aud at the same lime intellectual.
* This forms the middle of the above-mentioned orders
2 And this forms the extremity of that order.
* For τροφὴ here, it is necessary to read στροφη.
470 PROCLUS ON THE {[BooK tit.
causes of all the things of which secondary natures are the causes; but the latter are the causes of fewer effects than the former. For the Demiurgos himself, so . far, indeed, 5 he is intellectual, makes all things to be intellectual; butso far as he is being, he is the father of all bodies, and incorporeal natures; and so far as he is a God, he constitutes matter itself. In what is here said, therefore, Plato makes a summary repetition of all such particulars as the universe derives from the intellectual Gods. And thus much concerning the whole theory,