wise one and the same perfection. This, however, is denied by others, who as- sert that there is a diflercnce according to form between men and women, though Plato has shown that itis both possible and advantageous for women to have the same virtues as men. It is possible, indeed, because this, history contirms. For there have been found well-educated women, who have been far superior to men. But itis advantageous, because it is better to live double than half the number of those who exhibit virtue in their works. As therefore we form the male guar- dians from such a particular education, and from such particular disciplines, thus also we form the female guardians from the same: and in a similar manner, the female warriors from the same institutes as the male.
In order, however, that we may admire in a greater degree the conceptions of Plato, we must betake ourselves to wholes, and to the order of the universe, where we may survey a wonderful conspiration of the male and female nature. For in the Gods, indeed, these are so connascent with each other, that the same divinity is called both male and female, as is the case with the Sun and Mercury, and certain other Gods. Where also they are distinguished from each other, the works of the male and female that are of the same order, are common, so as that they primarily proceed from the male, but in an inferior degree from the female. Hence, likewise, in mortals, nature evinces that the female is more imbecile in all things than the male. Whatever, therefore, proceeds from the male, this the female also can produce ina diminished degree. Hence Juno proceeds together with Jupiter, generating all things in conjunction with the father. TTence, too, she is said to be equal in rank with Jupiter, as is likewise Rhea with Saturn. For this Goddess is the bosom of all the Saturnian power. Earth also is equal in dignity with Heaven. For Earth is the mother of all things, of which Heaven is the fa- ther. Δ prior to these clements, if we direct our attention to bound and infi- nity, Which rank in the order of principles, we shall find that all things whatever, which proceed into existence, are generated from both these. You have there- fore, in the intelhiible, in the intellectual, and in the supermundane Gods, the har- monious conjunction of the male with the female. You may also see the same in the heavens. For the whole of generation is governed by the Sun and Moon 3 in a greater and paternal degree by the former; but secondarily, by the latter. Hfence also, the Moon is denominated by some, a lesser Sun. And among the male divinities in the Sun, there are likewise lunar Gods, and analogous orders. But if you direct your attention to demons, you will every where see the providence of these two-fold genera conjoined. For divine female dwmons, unitedly effect all
40 . PROCLUS ON THE [BooK 1.
things in a secondary degree, which are accomplished by divine male damons primarily, Female psychical likewise, and female corporeal demons, have to the. males the relation of mothers to fathers, and of duads to monads. For they ge- nerate all things with diminution, which the males produce paternally and united- ly. If therefore we before rightly assimilated the guardians to the celestial Gods, but the auxiliaries to dwmons their attendants, and who are ministrant to their providential energies, Plato very properly embraces in these genera, a similar conjunction of the mate with the female, and imparts to both common virtue, and common employments ; just as Nature binds these genera to, and causes them to procreate the same things in conjunction with each other, But she does not divide the one from the other, since whatever is generated from both is unprolitic, when either of them is separated ; though there is a greater difference in the phy- sical organs than in the lives of these; yet at the same time in these also, Nature makes the work of them to be common. Much more, therefore, does the commu- nion of them in their employments, and the whole of their life, deserve to be
honoured.
“Soc. But what did we establish concerning the procreation of chil- dren? Though perhaps you easily remember this on account of its novel-
ty. For we ordered that the marriages and children should be common; as we were particularly carcful that none might be able to distinguish their own children, but that all might consider all as their kindred. ‘That hence those of an equal age might regard themselves as brothers and sis- ters; but that the younger might reverence the elder as their parents and grandfathers, and the elder might esteem the younger as their children and grandsons. “Tia. These things indeed, as you say, are easily remembered.”
Ifsome one should inquire why that which is unusual is easily remembered, it is not difficult to reply, that it excites our phantasy inse ereater degree as being unexpected ; and inserts in us a clearer impression of itself. Moreover, it is easy conformably to Plato, to show how what is here said of marriages and children being common, applies to: women. For he wished, according to the intention of
* In the text of Proclus, αληθείαν is erroneously printe 1 for anfecay.
Pn αν .......ὅ
BOOK 1.] TIMZUS OF PLATO. 4l
the rulers, that their connexion with men should take place in definite times, accompanied with sacnifices and prayers; and that the woman that had con- nexion with a man, should not be the property of any one man, but should be separated after connexion, and dwell apart, and again at other times should be copulated with that man whom the guardians might approve. But. these things are thus indicated in what is said in the Republic.
Referring, however, the theory of these particulars to nature, let us show how they pertain to the order of the universe. For these things by a much greater priority exist in the Gods, on account of the union of the divinities. For all things! are the progeny of all the Gods, though different things are characterized by a different peculiarity. All the Gods likewise are in all, and all are united to all, in conjunction with an unmingled purity adapted to all, to which Socrates di- recting his attention, embraces this communion, and this distribution of employ- ments, assigning one to each of the arts, conformably to nature. For not to know their own progeny as peculiarly their own, takes place with the Gods. On which account, indeed, their intellectual perceptions, and also. their productions are common. Each of them, however, benefits and preserves that which is generated, as being the common offspring of all of them. Moreover, to consider all those as brothers and sisters that are of an equal age, those that are elder as fathers and grandfathers, and the younger as children and grandsons, originates from. the Gods, and is transferred from thence to this polity. For similitude of essence, derived from the same cause, is that which is fraternal in them. But prolific cause, is in them that which is analogous to father and grandfather. And an efflux of essence proceeding into a second and third serics, exhibits the form of offspring. For that the same Goddess is conjoined with diflerent Gods, or the same Gud with many Goddesses, may be assumed from mystical treatises, and from what are called Sacred Marriages in the mysteries, which Plato as much as possible imitat- ing in what he ordains about politics and marriages, calls the marriages sacred. In physical productive powers also, we may sce that there is one and the same recipient of different powers ; and one productive power presenting itself to the view in a multitude of recipients, and pervading through many receptacles, But forms are analogous to males, and receptacles to females. Why therefore is this very thing beheld in the universe, but is paradoxical in human lives! 1 say it is because these lives are cut off from wholes, and every human soul is partible.
* For ravra here, it is necessary to read παντγα.
Tim. Plat. τ Vou. 1. ὰὼ
42 PROCLUS ON THE {Book 1.
Hence the dogmas which embrace this communion appear to it most difficult to be admitted. If, therefore, some one should take away the condition of lis pre- sent subsistence, and elevate himself to the whole of things, he would immediate- ly admit this communion, and despise the sympathy whichis divided by the mul- titude. So far, however, as each of us is extended, and minutely distributed about a part, and thus relinquishes the whole and one, so far also he leaps toa life of this kind, which is an unrestrained habitude, a disorderly arrangement, and
an indivisible division.
“Soc. But that they might from their birth acquire a natural disposi- tion as far as possible the best, we decreed that the rulers whom we placed over the marriage rites should, through the means of certain lots, take care that in the nuptial league, the worthy were mingled with the worthy ; that no discord may arise in this connexion, when it does not prove prosperous in the end, but that all the blame may be referred to fortune,
and not to the guardians of such a conjunction.”
Plato particularly assumes in his Republic similitude, sameness, and geometri- cal, In conjunction with arithmetical equality, ino order that the similitude of it to the heavens, as in sensibles, or to the intelligible, as in supereclestial lives, may be perfectly preserved. For through this cause, in marriages also, he preserves the union of the best woman with the best man, and of the less excellent: woman with the less excellent man. For in the Gods likewise, primary natures are more connascent with those of the first rank, and secondary with those of the second rank ; and together with union there is unmingled purity. Tfence in the second genera after the Gods, a distribution of this kind conformably to the intention of the Gods, is effected according to desert. On this account, divine femate die- mons are co-arranged with divine male dimons, psychical female with psychical inale, and material female with material male dwmons. And every where, the analogous in order proceeds as far as to the last of things. Po which we may add that the rulers contriving that this connexion may take plaice litently, sufh- ciently adumbrates to us that the cause of such a conjunction of genera sub- sists unapparently with the Gods; being thence primarily derived, bat) seconda- rily from damons,' and from the order of each, which ¢he lot indicates; possess-
It is necessary here to insert the words, ἀπὸ τὼν δαιμόνων.
Book 1.] Tim.Eus of Plato. 43
ing the power of colligation from similitude of life, according to which each is co-arranged with the similar, the divine with the divine, the material with the material, and that which has a middle subsistence, with the middle. On this account, likewise, all sedition and dissension is removed from divine natures, each loving that which is allied to itself, according to its own order, perceiving that this order is spontaneous, and not adventitious and devised; of all which, the citizens being conjoined in marriage by lot, and not looking to elegance and ornament in the connexion, is an image, For in natural things, also, receptacles are distributed to forms appropriately; and each form may ascribe the cause of its own co-ordination to material variety. At the same time, likewise, this is eflected according to causes ' which preside over the whole fabrication of things, and which are analogous to guardians. And thus much, therefore, has been said, tor the sake of the theory of wholes.
Longinus, however, doubts here, whether Plato was of opinion, that souls are emitted together with the seed: for in order that they may become most excellent, he conjoins similars with similars. And Porphyry replies indeed to the doubt, but not satisfactorily. Our preceptor, however, thinks that in’ the first place it should be observed, that Plato himself adds, “ In order that they might acquire a natural disposition as far as possible the best.” For children receice a physical stmilitude from their parents, and participate of a certain dignity and excellence from their begetters, according to the physical virtues. In the next place, it must be observed, that though it is not true that souls are emitted together with the seed, yet there is a distribution of the organs according to desert. For all souls are not introduced into casual organs, but each into that organ which is adapted to it.
ezira μὲν ἐσῆλος ebuve, χείρα Ce χείρονι δοσκεν,"