l»y the father and maker of all tilings, for the purpose of measuring mundane natures; but that the bodies which revolve in the heavens, are partial measures, and are comprehended in the one time; each in an especial manner, more organ¬ ically producing in conjunction with time, such things as are appropriate in it. For in short, all the second fabrication has this relation to the one and impartible production of things. For each of the bodies that revolve in the heavens, is said especially to contribute to the measure of itself. Thus for instance, tin sun though , it contributes to all things, on account of its ruling dignity, yd it particularly contri¬ butes to the year, '.chick it constitutes in conjunction xi ith the Demiurgus , and the whole of time, as the peculiar measure of itself. llut the moon contributes to month ; and the incrratic sphere, to day and night. The mode also of operation tn the re<t of the heavenly bodies, is evident; though neither night, nor much less day, is without the sun, nor year without the inerratic sphere, and the zodiac. At the same lime however, some measures are more adapted to some of these, than to others.
The stars also may 1m? said to be the instruments of time, in consequence of time possessing an effective dignity, with reference to and through them, and adorning generation as it were through instruments. 11 y which also it is evident, that time is not only that which is participated, and is the number of motion, since the governors of the world have the order of instruments w ith reference to it; i hut likewise, that it is an inv isihle (iod, energizing eternally about all motions, and the whole period of the world, but using for instruments these divinilit s, as more partial measures of itself. Hut the assertion, that the stars were generated, for the purpose of distinguishing and guarding the numbers of time, clearly shows that the onetime proceeds from the Demiurgus, and his will; and that remaining one, and a whole, and without difference, it becomes through the motion of these stars, multitudinous according to number, and that each of the measures adapted to it, is as it were cut and divided from the whnleof lime, which is always the guardian of each, through its equable and orderly motion. In reality however, the celestial (iods, are rather guarded by the numbers of time, and obtain through these, the distinction ot the periods w hich they make, and of their restitutions to their pristine state: but at the same time, since we endeavour to collect the truth pertaining to invisible from visible natures, we infer that the numliers of time are guarded, through the circulation of the stars.
With these things however, not only Plato as. we have before observed, but theurgists likewise accord. For they celebrate time as a mundane (bid, eternal, boundless, young and old, and of a spiral form. And besides tins also, as having its essence in eternity, as abiding always the saute, and as possessing
[book lr.
infinite power. For how could it otherwise comprehend the infinity of apparent time, and circularly lead all things to lla ir former condition, and renovate them, and also recall things which become old through it, to their proper measure, as being at once comprehensive both of things that are moved in a circle, and ac¬ cording to a right line. For n spiral is a thing ot this hind; and lienee, as I have liefore observed, time is celebrated by theurgists, as having a spiral term. For they not only celebrate time as a (Joel, but likewise day and night, and month and year, are considered by them as (iods. 1 or ot things which e in id.ite peipctually, it is entirely necessary, that there should bean immoveable cause; and adiflerent cause of things specifically dillcTciit. On this account theivlore, they have deli¬ vered to us, congresses, invocations, and telestic sacred laws. It is necessary likewise, not to survey all these particulars superficially, but to venerate them as divine, invisible, and immoveable causes, prior to these moveable natures which arc* apparent to all men; Plato hiiilst If in the I.a\vs, bearing t< stimoiiy, as we have said, to the truth of this, by speaking of these causes as Ooels. I nr frum the Cm ret /. v we receive the sacred rites uj Month, and h e learn that by the 1 hry gians Month is celebrated as Sabazius, and also in the middle mysteries oj Sabazius. For that which the y first bela id to Im* the measurer of a perpetual circulation, they apprehended to In* a (Jod, and tins they honoured, through the mysteries, ami all- sacred worship; in the same manner as they also honoured tin.* seasons, lor they were able to perceive [the divinity of] these, trorn their eflects ; though not similarly the divinity of the year. For nan indeed, who were divinely wise, have like wise celebrated this ; but it was not e asy f<»r all me n t*> know uni worship it, on account of the ditlicully of understanding the perieed which is measured by it. This also is the* c.tse* with the whole of time, e*n account of tla* ignorance ot the one pe riod e»f all things ; so that the* investigation of this whole-, as existing, and as a (Jod, is attended with ex\reine diflieulty ; though if an immoveable cause precedes jK*r|K.*tual motion, it is necessary that prior to pe rpe tuity itse lf, there should exist that which unite dly defines the whole* ot it, and which numbers it, perjM tuity itself being that which is nuiube reel.
“ 'I’hcse things however, through oblivion, are not tightly translated hv us to an eternal essence. For vve say that it ui', and will be, though in real i tv, to tins the term it is, alone pertains.
In the first place, it de se rves to he* remarked, that Plato again considers the eternal as the same with tlm intelligible essence; in order that we may more clearly be i»ersuaded, that when he asseited the world was generated the statue
kook it.]
Tim,Li S of Plato
of lli** eternal Gods, lu* mmnl by the eternal, tin- intelligible Gods. In the in \i place, it must he observed, that in cnn-eipirnce of perceiving llial men conceive and assort nolliin^ '.iiic about tin*"*.* particulars, lie liimself recur* to Inn* conn p- tions «»t’ tin* thin"*, at tin* same time purifying tin* use of words, tlimiiub which the teacher ' necessarily produces recollection in tin* minds of tin* well-dFposcd. W hat is now said tliercfore, in conseipieiire of the mildness 1 of IMato’s maimers, docs not seem to accuse severely the assertion* of mankind. For the expression not rightly, since it is common both to the accuser and the accused, is not accus¬ tomed to brine: with it trreat disgrace. The words of the text howi\er, have a sharp* and percus*i\e power. For with respect to those things which the ])» mini bus imparti'd to tin* last of In inas, in conseipience of their incapacity of receiving a more \enerable comprehension, if men endeavour to adapt these to tlie essences which abide in eternity, they enira^e in a certain "i^anlic war, de¬ faming the will and power * of the Deiiiiur^us, and in realitv, hastening to hurl rocks and oaks against the heavens. Why then fore, are not the was and the trillin' , adapted to ilitelli”ih|es ? lb-cause the fiiea»urc of intelligible.* is firm and immoveable, and < nu*i * the tilings vvhii h are mea»ured by it to be i \i mpt liom all mutation, lint why does the it is, in reality alone pertain to tin ill ? Ilecause that whieh they are, they always are, not losing, nor ren-ivin” anv ihintr, neither according to i »ein*e, nor acrordintr to life, imr aeeordin^ to intelligence, nor much more icconlm- to union. Shall r re say therefore , that < f tin sc thru, tin teas the is, and the ill hr, the t i/t ern s da not pertain to intelligihle.s, Inti the wieldU alone ‘ Or is this In/ no naans the ease ? F»r nut /nr does the is, which is co-an tinged with the was, and the rail he, pertain t» intelligibles; hut that whole is ere mpt from all these, has tm representation a hat ever <J time, and is defined according to the eternal measure * itself, must he attributed to the Gods, and to intclligiblcx. Jar as with re sped to the always, one was eternal, but the other temporal, so HUwisc, the is, is twofold, the one being eultipte.il to truly existing bungs, but the other to mundane things. When there - fort , he says, that to this /// reality, the term, it is, alone pertains, by transferring the word alone, we shall Juul what t.s said to be more scientific. For it w ill then be, to this, (he alone is pertains; viz. the is, which is by itself exempt from a co-arreingcment with tin species of time.
l'i>r .VuuifiXuni- I ere, il if ncrcfjarv to re .id ielnnenKor.
1 Imti ol i>l rTiij<.mi> in tins jilarr, n-.ul cticucko'.
’ I or iV' /i'i i» lien-, ri .id <V>y"i.ii.
U ;ij>|n.Trs tome lh.il llie word l fion/in is w.miiug licrc m the original,
Tim, Plat. \ ol. II. 2 1)
Proclus on Tup
Hmv came men therefore, to err in »o gr‘*at a cl egret* in this respect, anti to attribute to tin* intelligible Coils tilings wliicli tlo not at all jR*rtain to them 1 The whole cause indeed, is the oblivion of divine natures, on account of the ilcfhixion of our wings, our lapse, and our communion with mortal bodies, lit nee Plato also says, “ that these things through oblivion, ate not rightly trunsflrrcd h\j us to an < ternalvssun c." Tin urgists however, are not thus afh < tetl; for it is not lawful for them to be so. Hut they celebrate time iUelt as a CJod, and as we h ut said, thev denominate one time zonic, but another azonie, which measures the pi riod of the third of the ethereal worlds. They likew ise celebrate a certain arch angelic time, in tin middle of the ethereal worlds ; and another ruling time, whii h presides over the first of those worlds. And alter all these, tin y speak of another font d time, wlm h is the leader of the etnpy it an world, and conducts, and d< lines its period, proceeding from the fontal Coddess I Khea] In rsi It, w ho genc- i s all life, and all motion. For she produces Initial time, and causes it to preside over all moveable natures, and to measure the periods of all things, as far as to the last of beings. 1’or these also are measured according to periods. In things likewise, which are perfectly corruptible, 1 Plato teaches us, that every thing which lives is generated Irom that whu h is dead, and every thing which is d< id from that which is living; and that there is a period of all things, and an apm alastasis of generated natures, and not alone ol such as are incorruptible. For the inilividual which was generated from non being according to a certain pt rioil, ih parts into non hi mg [again], since motion Irom the same to the same, is a |MTiod
Time therefore, measures all things, and defines the periods of all things, as far as to the last ol beings. And the Demiurgus added this to moveable natures, in order that tin \ might unit ite the continued permaiu m y of intellect in i ternity * itsi If, through the periodical progression Irom tin* same to the same, whu h tune i,,:p.tits to all moveable beings. Flic multitude however, Ireipiently confound the nature of things, not distinguishing between what is adapted to truly-existing 1m ui-s, and to such as are gem rat. d. Hut in a partii ular manner, the ignorance concerning eternity and time, produces this din* contusion, and illegality. I lie* similitude of the things likewise, operati s something. 1 or last are not separat. d from liist natures, but are suspended from, and proceed according to them, and become invested with the form of images. It is also a dire thing, for those who
* l or here, it is ueces->arv In n ail irufipOanrut .
1 1 us trail of utu»' iu tins plate, it is oliviou-lv necessary to nail mwo.
hook iv.]
TIM,-EUS OF PLATO.