Longinus doubts what was the intention of Plato in the insertion of this narra- tion, For he does not introduce it either for the purpose of giving respite to the auditors, or as being in want of it. And he dissolves the doubt, as he thinks, by saying, that it is assumed by Plato prior to: physiolozy, in order to allure the reader, and soften the severity of that hind of writing, But Origen says, that the narration is indeed a tietion, and so far he agrees with Numenius and lus fol- lowers, but he does not admit: with Loneinus, that it was devised for the sake of pleasure. {0 does not, however, add the cause of the fiction, We, therefore, have frequently said, that it contributes to the whole theory of mature 5 and we likewise sav, that in these words, Plato calls the one and common productive principle of the twofold co-ordinations ino the world, and the one contrariety which pervades through wholes, the greatest and most admirable of works, as containing the other fabrication of things in infrangible bonds, this) fabrication consisting of participations of the contraries, bound and infinity, as Philolaus says, and as Plato also asserts in the Philebus. Por he there says, “ (hat there is much bound and much infinity inthe world, which are things most coutrary tocach other, and give completion to this universe.” Since, however, all things that contribute to the production of the world, are said to recompense the benefits bestowed by total causes, Critias says very properly, that it becomes him to repay fis obligations to Socrates, who excited both the second and third powers. These things, there- fore, may be immediately assumed (from the words betore us. |
But will vou not say, that the Minerval solemnity las an indication of demi- urgic works?) For the Goddess herself indeed, connectedly contains all the mun- dane fabrication, and possesses intellectual lives in herself} according to which she weaves together the universe, and unifying powers, according to which she governs all the mundane oppositions, “Phe Minerval solemnity, however, indi- cates the gift of the Goddess which pervades through all things, and fills all things with herself, and likewise the union which extends through all variety.
Book 1.] TIMEUS OF PLATO. 71
For in solemnities, we especially embrace a common and concordant life. If, however, we have asserted these things rightly, we may from these transfer our- selves to the various and one life of the world, and survey the diflerence between the Parmenides and this dialogue. | Por both have their hypothesis in the Pana- thenway but the former in the greater, and the latter in the lesser of these solem- nities. Por they were celebrated about the same time with the Bendidian festival ; and this very properly. For since the productions of Minerva are twofold, total and partial, sapermundane and mundane, intelligible and sensible ; the former of these solemnities, indeed, pertains to the exempt productions of the Goddess, unfolding into light the intelligible series of the Gods, but the latter to her sub- ordinate productions, interpreting the powers of the Gods about the world. And the Bendidian festival, indeed, appears to manifest the suppression of the con- trariety externally acceding to the universe from a = Barbarric tempest, by the Gods who are the inspective guardians of the festival. Hence it is said to have been celebrated in the Pirwus, as being most adapted to the extremities, and material parts of the universe. But the Panathenwan festival, exhibits the esta- blished order which proceeds into the world) from intellect, and the unconfused separation of mundane contrarietes, Por this Goddess is at one and the same time, a lover of wisdom, and a loverof war. Another veil, therefore, was referred to the Goddess fin the Bendidian festival.) representing the war in which the pupils of Minerva were victorious; just as the veil in the Panathenwan solemnity, represented the Gants vanquished by the Olympian Gods. The Goddess, how- ever, Is celebrated with hymns, justly and with truth; jast/y, indeed, because it is necessary that every thing which has proceeded, should be converted to its pro- per principle; but with (ruth, because the hymn is assumed through things and through beings, And because of hymns, some celebrate the essence, but others
the providence of the Gods, and others praise the works that proceed from them,'
cand a hymn of this hind is the last form of celebration 5 (for the praise of the
divine essence precedes all other panegyrics, as Socrates asserts in the Banquet) —this being the case, the words “ celebrating as it were,” are very properly added. For he wishes to celebrate the Goddess from the deeds performed by the Athenians, But that the Panathenwean followed the Bendidian fes- tivals, is asserted both by the commentators, and by Aristotle the Rhodian. For they say, that the Bendidia were celebrated in’ the Pireus on the
* For ax’ αὐτὸν here, it is necessary to read ax’ avurwr.
72 PROCLUS ON THE [Rook 1.
twentieth day of April; but that the festival sacred to Minerva followed these.
“ Soc, You speak well. But what is this ancient achievement, which Critias once heard from Solon, and which is not narrated in history, but was once actually accomplished by this city.”
Socrates exciting Critias to narration, requests that he would relate the mighty undertaking which the ancient Critias said he had heard from Solon, and which though not much celebrated, yet was really performed, Τὰ which, this in the first place deserves to be considered, that wany things happen in the universe of which the multitude are ignorant. And inthis, worthy men differ from others, that they sce things of this hind, and understand the events that take place, sat it is worth while secondly to observe, that the more perfect causes, rejoice in sim plicity, and proceed from things of a composite nature, to such as are test, But subordinate beings on the contrary, descend from things simple to things compo- site. For thus also here Socrates recurs from that which is downward as far as to Solon, in an ascending progression; but Critias on the contrary, descends
from Solon to the mention of himself.
“Cri. 1 will acquaint you with that ancient history, which 1 did not indeed receive from a youth, but from aman very much advanced in years.”
Longinus here again observes, that Plato pays attention to elegance of diction, by narrating the same things differently. For he ealls the wudertaking ἀρχαιον, but the narration sara, and the man, nota youth; though as he sienifies the same thing through all these, he anight have denominated all of them: after the same manner. Longinus, therefore, as Plotinus said of him, was a philologist, but nota philosopher. Origen, however, docs not admit that Plato is studious of artificial delight and certain ornaments of diction, but that he pays attention to spontaneous and unadorned credibility, and accuracy in imitations. ‘This mode also ofexpression has spontaneity, as being adapted to erudition. For it was rightly said by Aristoxenus, the lyric poet, that the dispositions of philosophers extend as faras to sounds, and exhibit in all things the arrangement which they possess 3 just 7 think, as this mighty heaven, exhibits tn its transfigurations clear
Book 1.) Tim.Lzus of Plato. 73
images of the splendor of intellectual perceptions ; being moved in conjunction with the unapparent periods of intellectual natures."| The great Iamblichus, however, thinks that we should rather refer the variety of the words to things, and see how in nature contranies are vanquished by the one; how the one is varied, and how great a mutation the same productive principles exlibit; subsisting in one way in the intellect of the universe, in another, in soul, in another, in nature, and in the last place, subsisting in matter. And again, unfolding about matter a most abundant difference in conjunction with similitude. For these observations are worthy the conceptions of Plato, and not a solicitous attention to diction.
“ For at that time Critias, as he himself declared, was almost ninety years old, and I was about ten.”
These three persons are assumed, as having preserved this history, or mytho- logy, Solon, the ancient Critias, and this junior Critias; because perfect causes precede the fabrication of the world, and perfective causes are antecedent to the subjects of their government. The elder Critias, however, heard this narration from Solon, one from one; from the elder Critias it was heard by the junior Cri- tias and Amynander; and from the junior Critias three persons received it. For the monad_ proceeds through the duad to the perfective providence of wholes. The numbers also of the ages, have much alliance to the things themselves. For the decad manifests the converston of all mundane natures to the one ; and nincty the restitution again to the monad, in conjunction with progression. But both numbers are symbolical of the world. You may say, therefore, that Solon is analogous to the cause of permanency; but the former Critias, to the cause which supplies progression ; and the present Critias to the cause which converts and conjoins things which have proceeded, to their causes. And the first of these, indeed, preserves the relation ofa ruling and leading cause ; the second, of the cause which comes into contact with mundane fabrication in a liberated manner; and the third, of that which now pays attention to the universe, and governs the mundane war.
“ When, therefore, that solemnity was celebrated among us, which is known by the name of Cureotis Apaturiorum, nothing was omitted which
* Instead of ovyxwovpevas ταῖς εἰκονων agavess περιοδοις, it is necessary to read, σνγκινουμενας ras
ecewwwr, κι Δ.
Tim. Plat. Vou. J. K
74 PROCLUS ON THE {noox 1.
boys during that festivity are accustomed to perform. For when our parents had set before us the rewards proposed for the contest of singing verses, both a multitude of verses of many poets were recited, and many of us especially sung the poems of Solon, because they were at that time
enurely new.”
The Apaturia was a festival sacred to Bacchus, on account of the duel between Melanthus and Xanthus the Bootian, and the victory of Melanthus through deception ; the Bavotians and Athenians waging war with each other for CEnoe. But this festival was celebrated for three days; of which the first day was called avazcuris, because many sacrifices were performed in tt ; and the victims were called avaccuuara, because they were drawn upward, and sacrificed. The second day was called dogma; for on this day there were splendid banquets and much feasting. But the third day was called κουρεώτις 3 fur on tis day boys, three or four years old, were enrolled in their tribes. On this day also, such boys as were more sagacious than the rest, sung certain poems, and those were victorious who retained the greater number of them in their memory, They sang, however, the poems of the ancients. Bat with respect to the tribes, it must be observed, that after Jon there were four families, but from Clisthenes ten, and that after these, each twelve of the families was divided into three: the tribes were arranged into the same family and company, as being allied to each other: the cnrolment of the boys was into these tribes; and this day, as we have before observed, was called Cureotis, from the boys that were enrolled. And such is the information derived from history.
Again, however, let us direct our attention to things, and behold these in the particulars that have been narrated, as in images. “The festival, therefore, of the Apaturia, which had for its preteat the victory of the Athenians, pertains to the hypothesis according to which the Athenians conquered [the Atlantics}, and all intellectual subdue material natures. Deception, likewise, is adapted to mundane forms, Which separate themselves from impartble and inumaterial principles, and become apparent, instead of truly-existing beings. But the enrolment of the boys, imitates the arrangements of partial souls into their proper allotments, and their descents into different) generations. The festival Is an imitation of the eternal hilarity in the world: for if it is filled with Gods, it celebrates a perpetual festival. But the contests of rhapsody, are analogous to the contests which souls sustain, weaving their own ΠΡ together with the universe. And the rhapsody
Book 1. τινὸς Plato. 75
uself, resembles the above-mentioned woven life of the universe. For this has an imitation of intellectual forms, in the same manner as the contests of rhapsody have of heroic actions and manners, possessing together with an harmonious conjunction, a connected series. The many poems of many poets, adumbrate the many natures, and many circum-mundane productive powers,’ and, in short, the division of physical imitations, But the new poems, are images of forms which are perpetually flourishing, always perfect and prolific, and able to operate efhiea- ciously on other things. And thus much concerning these particulars.