Longinus, not disdaining to survey these words, and those that precede them, — says, that in that part of them beginning with, “ But with respect to the tribe of sophists, Lam afraid, as they are wanderers,” &c. there is a difference of expression through the desire of dignity and gravity in the diction. That in the words that follow, “ Lest with respect to the institutions of philosophers and politicians, they should not be able to conjecture the quality and magnitude of those concerns,” &e. there is a distortion of phrase from what is natural. And that the third part, “ The genus therefore of your habit remains,” &c. is perfectly unusual. For it is not at all dissimilar to the strength of Hercules, to sey ig Τελεμαάχοιο, the sacred strength of Telemachus,” and other such like expressions. But Origen admits, that the form of expression in the proposed words, is conformable to the manner of historians. For such like periphrases are adapted to a narration of this kind, as well as to poetry. We, however, say, that Plato everywhere changes his mode of diction, so as to be adapted to his subjects; and in unusual things, stu- dies mutations of expression. But we do not admit that the proposed words are a periphrasis. For they do not manifest the same thing as the expression you, like the strength of Hercules ; from which there would only be an ability of giving that which is adapted to the imitation of the best polity. For those who are both philosophers and politicians, by energizing according to the habit which they possess, and which differs from the poetical and sophistical habit, will be able to effect that which Socrates desires. And thus much for the words themselves,
Looking, however, to the conceptions which they contain, we must say, that So- crates excites Critias and [lermocrates to what remains to be accomplished in the polity. But he likewise calls on Timieus to assist the undertaking. And this is the fifth head of the things proposed for elucidation. You may also see how magnificently Socrates celebrates the men from the very beginning, calling [the wisdom which they possess] a Aabit, in order that he may exempt them from so- phistical wandering. But he says that they are partakers of the political science, both by nature and education, in order that you may contradistinguish it from poetical imitation, which is nourished by less excellent laws. And he designates the perfect from nature and educaiion ; lest depriving nature of education, you should cause it to be lame ;* or you should think that education ought to be thrown into an
* Odyss. 11. 409. * For xoAny here, it is necessary to read χωλην,
Tim. Plat. το α, te
58 | PROCLUS ON THE > [BOOK 1.
unapt and incongruous recipient. And thus much has been said in common re- specting the men, But if you wish to speak, proceeding to paradigins, the demi- urgic genus, which is total and intellectual, remains to be arranged according to a providential attention to wholes. Let us, however, survey separately every parti- cular.
“ For Timzus here of Locris, an Italian city, governed by the best of laws, exclusive of his not being inferior to any of his fellow-citizens in wealth and nobility, has obtained in his own city the greatest honours, and the highest posts of government; and, in my opinion, has arrived at the summit of all philosophy.”
What testimony, therefore, can be more admirable than this, or what praise can be greater? Does it not, in the first place, evince that Timiwus was a political character; in the second place, that he possessed intellectual knowledge {ina most eminent degree], by saying, that he had arrived at the summit of all phuilo- sophy; and adding, in my opinion, which places a colophon on all the panegyrics ? What other image also than this among men, is more carable of being assimilated to the one Demiurgus? For, in the first place, by the poutical and the philosophic, the image is Jovian. In the next place, by asserting that Timiwus belonged toa city governed by the best of laws, it imitates the god who was nurtured in the in- tellizible by Adrastia. And by Timwus excelling in nobility of birth, it adum- brates the total, intellectual, and unical nature of the god. For all these the De- miurgus possesses, by participating of the fathers prior to himself. By asserting also that Timwus had obtained the highest posts of government, it represents to us the royal power of the Demiurgus, and which has dominion over wholes ; his sceptre, according to theologists, consisting of four and twenty measures. But to add likewise that he had enjoyed the greatest honours, presents us with an image of that transcendency which is exempt from wholes, both in dignity and power. It is the Demiurgus, therefore, who also distributes honours to others. And it may be said, that the assertion that Timius had arrived at the summit of philoso- phy, assimilates him to the god, who at once perfectly contains all knowledge in himself. So that, from all that has been said, you may apprehend, as from ima- ses, who the Demiurgus of the universe is; that he is an intellect comprehensive of many intellects, and arranged among the intellectual Gods ; that he is full of
Book 1.J Tim.Zus of Plato. 59
the first intelligibles ; and that he has a royal establishment, as surpassing in dig- nity the other demiurgic gods. If, however, Plato calls the city of Timaus Lo- cris, it not being usual with the Greeks thus to denominate it, but to call it Locri only, in order to distinguish it from the Locris opposite to Eubcea, we must not wonder. For Plato changes many things for the purpose of signifying in a clearer manner the thing proposed. But that the Locrians were governed by the best laws is evident ; for their legislator was Zaleucus.
“ Besides, we all know that Critias is not ignorant of any of the parti- culars of which we are now speaking.”
Critias, indeed, was of a generous and grand nature. He likewise engaged in philosophic conferences, and was called, as history informs us, an ideot among philosophers, but a philosopher among ideots. He tyrannized also, being one of the thirty. Itis not, however, just to accuse Socrates on this account, because he now thinks him deserving of a certain praise. For, in the first place, we should attend to the manner in which he praises him. For he says, that “ he is not igno- rant of any of the particulars of which we are now speaking,” both on account of his natural disposition, and his association with philosophers. In the next place, we should observe, that the tyrannical character is an argument of an excellent na- ture, as we learn from the fable in the [10th book of the] Republic, which parti- cularly leads souls descending from the heavens to a tyrannical life. For being accustomed there to revolve with the Gods, and to govern the universe in conjunc- tion with them, in these terrestrial regions also, they pursue apparent power ; just as those who possess the remembrance of intelligible beauty, embrace visible beauty. That Critias, however, pertains, according to analogy, to the middle fabrication of things, may be learnt, in the first place, from his succeeding to the discourse of Socrates ; in the next place, from his narrating the Atlantic history, the Atlantics being the progeny of Neptune; and, in the third place, from his own proper life, Bor the ruling peculiarity, and that which extends to many things, are the characteristics of this life. Power, likewise pertains to media, and therefore he possesses the middle place in the encomiums. For to assert of him, that he was not one of the vulgar, but a partaker of the prerogatives of Timeus, shows his inferiority to the first person of the dialogue. But that he was not en- tirely removed from him, indicates his alliance to him,
60 PROCLUS ON THE (soox 1.
“ Nor is this to be doubted of Hermocrates, since a multitude of cir- cumstances evince that he is, both by nature and education, adapted to 411 such concerns.”
Hermocrates was a Syracusan general, desirous of living conformably to law. Hence also he participates, in a certain respect, of the political science and philo- sophy. He must be * referred, therefore, according to analogy, to tle third fabri- cation * of things. For the command of an army is a power allied to the god, who arranges the last and most disorderly parts ΟΥ̓ mundane fabrication ; and fo be testified by a multitude of circumstances, indicates an analogy to the power that produces fabrication into all multitude, and an ultimate division. We therefore make this arrangement, in order that the men may have an analogy to the things. But others arrange Critias as inferior to Hermocrates ; though the absent person was neither adapted to speak nor to hear, and of those that are present Lat a conference], he who is an auditor, indeed, but is silent, is secondary to lim who is both an auditor and a speaker, and in this respect: imitates those that are about Socrates and Timwus. In the next place, this also must be considered, that So- crates gives the preference to Critias, in what he says, praising him immediately after Timewus. There are likewise those who attribute such an order as the fol- lowing to these persons, viz. they arrange Timanus according to the paradigmatic cause, Socrates aceording to the efficient, and Critias according to the formal cause; for he Jeads into energy those that have been rightly educated ; but: Her- mocrates according to the material cause. Hence also he is adapted indeed to hear, but not to speak. For matter receives productive powers externally, but is not naturally adapted to generate. And this arrangement indeed will be found to be very reasonable, if we abandon the former conceptions [relative to the ana- logy of the men].
* Instead of So καὶ πολιτικῆς πως pererxe, καὶ φιλοσοφιαι evexey οὖν «κ᾿ A., iL is Necessary to read διο και πολιτικὴς ἴων μετειχέ καὶ φιλυσυφιαι. ενεέγκεν οὖν K. A,
* Timeus is analogous to Jupiter, the Demiurgus of the universe; but Socrates, Critias, and Her- mocrates, are analogous to the three ruling fathers, or demiurgi, Jupiter, Neptune, and Pluto, who form the summit of the supermundane order of Gods. For, according to the arcana of the Grecian theology, there is a twofold Jupiter; one being the Demiurgus, and existing at the extremity of the intellectual order; but the other being the first of the supermundane demiurgic triad. See the oth Book of my translation of Proclus on the Theology of Plato.
ORAS Os < AMO βε"
Book 1.] Tim.£Us of Plato. οἱ
“Hence when you yesterday requested me to discuss what pertains to a polity, I readily complied with your request; being persuaded that the remainder of the discourse could not be more conveniently explained by any one than by you, if you were but willing to engage in its discussion. For when you have properly adapted the city for warlike purposes, there is no one in the present age but you from whom it can acquire every thing fit for it to receive. As I have, therefore, hitherto complied with your request, I shall now require you to comply with mine in the above- mentioned particulars. Nor have you, indeed, refused this employment ; but have, with common consent, determined to repay my hospitality with the banquet of discourse. I now, therefore, stand prepared, in a deco- rous manner, to receive the promised feast.”