says Homer. Farther still, as an initiator into the mysteries, by placing certain sym- bols about statues, renders them more adapted to the participation of supcrior powers, thus also total nature fashioning bodies, by physical productive powers, the statues of souls, disseminates a different aptitude in different bodies for the reception of different
* For ra atriara here, it is requisite to read ra αἰτία.
* Iliad, χιν, vs, 382. i.e. ‘* He gave the good [i. e. the brave] man, good things, but the less ex- cellent character, things of a less excellent nature. In the text of Proclus it is erroneously eofAa μὲν εσθλα eduve, x. Xr.
44 PROCLUS ON THE : [Boox 1.
souls, the better and the worse ; which the politician likewise rightly understand- ing, pays attention to the emission of seed in the city, and to all physical aptitude, in order that the most excellent souls may be generated for him in the most excel- lent natures. And thus much in answer to the doubt of Longinus. But why does Plato conceive it is better to think that Fortune is the cause of this distribu- tion to the citizens? Shall we say it is, because it is advantageous to us to know the cause of things which we think to be good, but better to conceive the presence of such as we apprehend to be evil, to be causcless, than to accuse the cause which distributes these [seeming evils] for a good purpose? For this excites to a contempt, or rather to a hatred of the giver; because every one avoids that which becomes to him productive of evil.
“Soc. Moreover, we ordered that the children of the good should be educated, but that those of the bad should be secretly sent to some other Cie:
These things also are established in the Republic, but by a much greater prior- ity take place in the universe. With respect, therefore, to the productions of Gods and Dwimons, some genera abide in them, pure and remote from generation, which on this account are called undefiled; but others descend into generation, not being able to remain in the heavens without a downward inclination. And some of these are the offspring of good, but others of less excellent powers. lor the term dad is indicative of less excellent. ‘The horses, therefore, and charioteers of the Gods, are all of them good; but those of partial souls are of a mixed nature.t Hence in these, there is preponderation, a verging downward, and a defluxion of wings, which the celestial Gods send into generation, and diemons who preside over the descent of souls, The celestial and undefiled genera of souls, therefore, are nourished following the Gods to the banquet and delicious food, as it is said in the Phedrus. And those that are subservient to generation, communicate with it, being latently sent into it from the heavens, as Socrates says, indicating by the word Jafent the invisible and occult cause in the Gods of the psychical descents, and that souls which thence descend, become subject [latently] to another providential inspection, and to other guardians who preside over generation.
' This is asserted inthe Phadrus. See this explained, in the notes at the end of this Translation.
δας a καράβι, ει, Rn αὶ
Boox 1] 'TIM.EUS OF PLATO. 45
* Yet so that such of the adult among these as should be found to be of a good disposition, should be recalled from exile; while, on the con- trary, those who were retained from the first in the city as good, but proved afterwards bad, should be similarly banished.”
In the Republic, Socrates makes a transition not only from those that were distributed from the upper into the lower city, but also from those of the golden race that were born there. Here, however, the reference is made to those who are recalled from exile. Do these things, therefore, accord with each other? Per- haps, indeed, it is possible to reconcile what is here said, with what is there deter- mined, if we understand the word adult, as not only pertaining to those sent from the upper city, but likewise to all those that are educated in the lower city. For, in short, the natural disposition is to be considered of those adults who were born in the lower city, or of those who were sent from the upper into the lower city, and thus those that are worthy are to be recalled from exile. Butif some one is will- ing to understand the words according to our first explanation of them, it: must be said, that what Socrates now delivers is conformable to the things proposed to be considered. For descending [rational] souls again ascend, but not such souls as had their .ypostasis from the beginning in generation, and about matter, such as are the multitude of irrational souls. And thus much for the words themselves. See, however, how the same things take place in wholes, as. those Which Socrates ordains in his polity. For some things always have the same order in the heavens, remaining divine and immutable; but others are always conversant with generation ; and others are in a certain respect the media between both ; at one time, indeed, being suspended from divine natures themselves, but at another being mingled with those that embrace generation. It is not, therefore, the damoniacal genus which ascends or descends, nor is this to be asserted of multiform lives, nor are dwemons subject to death, but partial souls, which are at one time conversant with generation, and at another are transferred into a divine demoniacal allotment; which things being known by Socrates in the Republic, he legislatively ordains that which is analogous to them. — For the celestial Jupiter presides over the Gods in the heavens, over damons that elevate partial souls [to their paternal port}, and also over others that lead souls into generation, in order that the ascents and descents of souls may be never failing in the universe. “ For though you should see this particular soul restored to its pristine perfection, yet
46 PROCLUS ON THE - [Book 1.
the father sends another to be annumerated,” according to the divinely-inspired indication‘ about these things.
“Soc. Have we, therefore, again sufficiently resumed the epitome of the discussion of yesterday, or do we require any thing further, friend Timeus, which has been omitted ἢ
The resumption of the polity teaches us, through images, how the universe is filled with the most excellent productive powers. For generated natures in it are separated from each other, and each communicating with other things, energizes according to its own peculiarity. And primary, indeed, are exempt from: secon- dary natures, yet employ their energies, as necessary to: the completion of the universe. But secondary are adorned by primary natures. Phe most excellent, however, of mundane beings, are connascently conjoined with the most excellent, middle with middle, and last with such as are dast. Bat the same productive powers pervade through many subjects, and the same recipients participate of many productive powers. Lives, also, at different times have different allotments, according to their desert. All these particulars, therefore, sufficiently place be- fore our view the order of the universe. For in detinite heads, Socrates has, ina becoming manner, epitomized every form of the polity, recurring to intellectual Impartibility, in order that he might imitate the God who adorns the celestial polity intelligibly and paternally. But since every where measures and perfec- tion are detinitely imparted to secondary natures from [primary 7 eases, on this account also Socrates requests Tinieus to inform him, whether he has compre. hended fin his epitome} every ἤσαν οὐ the polity. Por every intellect being firmly fixed in the deity prior to itself, defines itself by looking to it. To which we may add, that to speak) summarily is a syvinbol of the first parts, and the head of the universe being adorned by the fabricator of the heavens; which the Demiurgus of the universe adorns ina more perfect manner, looking to the whole, and the one life of the world. And thus much respecting the analogy of partial natures to wholes.
The investigation, however, is not attended with any difficulty, whether the words inean, “ Slave we now epitomized the polity which we discussed yesterday ?” or “ Have we again epitomized to-day, the polity which we epitomized yesterday?” For
δ, ον, According to the Chaldean Oracles.
ποοκ 1. Timaus of Plato. 47
whether yesterday Socrates spoke more diffusely, but now summarily, or he spoke summarily in both, the divine Tamblichus approves of either of the read- ings, and we do not at all difler from him. | Perhaps, however, the latter con- struction is more consonant, For again to discuss the polity summarily, mani- fests thatit was summarily discussed yesterday. And it is not at all wonderful, that the summary discussion which took place in the Republic, should not be brought to light. For many other things which are asserted here, as being said on the former day, are not to be found in that dialogue. Unless it should be said that the word again, does not refer to the epitomizing, but to resuming the discus- sion. For he resumes, who narrates at great lencth what had been before said ; but he again resumes, who summarily contracts the narration. But whichever of the constructions is adopted, neither of them is attended with any difliculty.
“Soc. Hear now, then, how I am affected towards this polity which we have discussed.”
What Socrates says in the words that follow, comprehends, that I may speak summarily, these five particulars. First, what that is which in what has been said, he desires should take place, after the narration of the polity. Secondly, that he is not sufficient to effect this himself. Thirdly, that neither is any one of the poets sufficient. Fourthly, that it is not proper to commit a work of this kind to the sophists, Fitthly, that the anditors alone can accomplish that which is earnestly desired by Socrates, ina becoming manner. What, therefore, is this? Por it is necessary, ino the first: place, to speak concerning that: which Socrates desires to sec after this polity, viz. to see, as he says, a city of this kind In motion, engaging in contests and labors, and warlike actions, in order that after the peaceful lite which he had delivered, he might have to narrate the ener- gies of the city arising from circumstances of times and places. This, therefore, is What he wishes to see accomplished.
Some one, however, may doubt to what the desire of Socrates is directed, and on what account he wishes this to be accomplished. Porphyry therefore dis- solves the doubt by saving, that energies perfect habits, not only those energies that are prior to habits, but also those that proceed from them. For the pertee- tion in habit, is in conjunction with energy, since otherwise habit will be in a certain respect in capacity, and at rest through remission of energy. Socrates therefore, in order that he may survey the polity truly perfect, requires that in