sou! of the universe, being perfectly free from any inclination to the subjects of its government, so in a partial soul it is turned, U-ing wholly inclined to matter, falling into body, and entering profoundly into it ; the fracture imparting a latino into multitude and variety, and producing a distribution into parts, through impotence and debility. For things that are fractured, fall oil'from their power, and become not one, instead of one. Hut the dissention produces nothing but contrariety and hostility. The turning therefore, entirely injures the erectness ; the fracture makes the one to he many ; and the dissention alone introduces hostility. And the effect indeed, produced by the dissent inn resembles that which happens to one vvho runs, hut does not stand firmly, but the fracture resembU sone w ho has now fallen, through having broken his limbs, and on this account becomes in an oblique position. And the turning is similar to one in a supine position, and who fixes his head in the earth, hut raises his fret as much as possible on high. For an oblique position is a medium between that which stands ereet, and that which is contrary to the erect ; in consequence of the head in this t-itu.ition being downward hut the feet upward. The doxastic part therefore, becomes through the senses distorted, opines falsely, and is disorderly 1 and erroneous. For this is the circle of the different , as we have before observed, in whieli opinions and belief are produced, as w.is said of the whole soul ot the universe. Hence this part becomes full of false opinion, being co-divided with the senses, and in sedition with itself. All these passions likewise pertain to the powers and energies of the ' soul; hut the essence of the soul is indissoluble, except, as r l iimeus says, by its rolligator. For he antecedently conipri bends in himself, the definite causes of its ratios, and its circles, lint that which is alone dissoluble, by the cause that [htpctually connects it, is indissoluble; just as that wliii h is produced by the good alone, is without evil; hut that which is produced by e\ il alone, is deponed ; and that which is produced by cold alone, is without heat. For it is not the province of the cold to impart heat, nor of good to vitiate, nor of that which connects to dissolve. So that the assertion that the soul is alone dissoluble by the Demiurgus, delivers the incorruptibility of it, though occultly.
“So that they aic scarcely connected with each other, but arc borne along indeed, yet irrationally, at one time in a contrary, at another in an oblique, and at another in a supine position."
The (lissentions of the circles indeed, cause the composition of the ratios to Ur * For *rAt^jrX«f h«rr, il is nrce»s»ry to rrtd jlOOK V ]
TIM BUS OF PLATO.
p. 453
moved in contrary directions; hut the fractures cause them to hr moved obliquely; and the liirum^s, supinely. Ami these triple pulsions are snrveved about the rational soul ; I»iit tiny are also consentaneously seen about tin* irrational part. For wIhmi the rational soul aernrds, and also when it is diseordant with itself, it in a inueli "renter decree liostilelv opposes the irrational soul. For the \irtues follow each other; the dianoetieal, the ethical; and the ethical, the dianoetical. How therefore : re these three lobe surveyed in the rational part 1 Mav we not sav, that contrariety is to he surveyed, w hen opinion hovtilelv opposes opinion, anti when the better is not subverted by the worse opinion ? But in those that opine falselv there is entirely a cert nil true dogma, from which he who entertains a talse opinion mav lie confuted. For how could Socrates have confuted Tlirasy machus, Callicleas, and others who like these were uiihhisiiingly impudent, unless in them also there was a certain true dogma, from which hems; acknowledged by them in common, the conclusions that follow were deduced? When therefore, the same person savs, that divinity is pood, hut th.it he does not providentially attend to all things, these dogmas' are contrary to each other, though he does not at the same time see, that the contrary to what lie asserts follows Irom the position that fiod is "ood. But the oblique position takes place, when two dogmas are distorted, and are not able to preserve that which is conscqur lit to them; for then thev arc said to lie inconsequent.* And this position is oblique. For at the same time, the whole opinion falls to the ground, and becomes apparent to sense. Hence not one part of it is true, and the other false, but the w hole is laNe. And such are the assertions, that justice is folly, and injustice wisdom. For he who fancies [that justice is follv, and at the same time says] that injustice is depravity, speaks contrary to himself: for at the same time he says, that justice is not lolly. But lie who sav s that justice is folly, and injustice wisdom, accords indeed with himself, hut at the same time asserts both distortedlv. Hence he is confuted with greater ddliciilly, and is more incurable than the other. And the supine position takes place, when the worse opinions entirely vanquish the better, anil the informations of sense mi due the conceptions which are drawn forth from within. For in a passion of this kind, things more excellent are enslaved, and liecome subject to things subordinate.
Again, about the irrational part, contrariety may lie surveyed, as for instance, in those that are continent. For in tin se the lietter fights with the worse, the imagination of lieauty with the appetite of deformity. But obliquity is seen
1 For ivty/jara her, rtiJ fwy^iora.
* Here »bo, for aroXo*0a, read urrwoWo.
PROChUS OX THE
[HOOK V.
4M in the equal symphony of judgment with appetite, when both are moved similarly and passively. And Mtpiiieness takes place in intemperate lives, in which the rational is entirely spread under the irrational part. And here, von nrav see how the oblique disposition proceeds in a well-ordered manner from the contrary. For when after a »reat contest, the rational yields to the irrational part, then it is moved obliquely, and Irom this supinely . J or in eonseipi< ne*e* ot the worse continually vampiidiing the better part, at last there is no need of rontest, hut the better part is enslaved and led wherever tin* worse part pleases. And this is the last form ot hti*, just as tin most perlect is that which accords with itself, is without obliquity, and is conformable to nature, and in whit h tin* more excellent part possesses its own order without hostile opposition. The? concord likewise, is produced from temperance, the mm ohlnputy from fortitude, and the arrangement according to nature, from justice. lint the * oiiti tries of these, are produced as follows: Dissenlioii indeed proihlt'es coniiaiietv, hut the fracture, obliquity J for things that arc* trac lutvd Itecome cchlicpie ; and tin* tinning, supiness. For it entirely inverts the ordi*r ol h ade rs and followers. And the mutrarii-tv indeed appe ars to divulse; the one life of tin* soul, and to make the rational life* discordant with itse lf. lint the* obliquity produe*es irrationality itse*lf: for this wholly tends to body, and to mailer. Xml the supine position’ causes the* rational life to rank with plants. For ill these* the head is ruotee in tin* earth. Such therefore, he 1114 the division, and such the* passions, about the powers of the soul, Plato very properly says, that they an staidly 1 connected ti lth each other. For the* existence of their essence, which is incorruptible* as hi mortal nature's, connects them together. lienee, dissentient, fracture, and a turning are* proeluceel, matter vanquishing toim, the* former of which is analogous to the fee t, m the same manner as the latter is to the head.
“ Just as it some one in a supine position, should fix his head on flic earth, and raise Ins feet on high ; for in such a situation, both the inverted person and the spectators, would mutually imagine the right hand parts to be on the left, and the leh to he on the right. So with respect to the cirt ulatious ol the soul, the veiy same a.fleetious, and others ol a similar kind, vehemently take place; and hence, when anv thing external occurs, characterized by thenatuicot some, or different* they denominate things lobfcad of vyporrji here, it u obooujly Decenary to read vrnorp.
For fiottji in this place, read ftoyu, this beiog tbe word u»eet by Plato,
BOOK V.]
TIM.PUS OF PLATO.
p. 466
tho s.niu* with, or elith-renf from others, inn manner contrary to the truth, and In come Inis*-, and destitute ot' iiilcllioriicu."
In wliai i'- lion* said. Plato tra-icallv ele-serihes tho last passion of tho soul, in " hi‘‘h tho holtor part is «hooivod ami onslavod, licit tho weirs** part tyrannize*** U:nohh> redo over <)lvmpian, and mate rial ovor divino natures. Ho also asxinilato- tho load to our dome part, hut our inferior part to die feet. For the former governs, hut tho latte r has the* order of the* "overued. For as lx- says further on, tlx* slavery ol that whic h is divine, and which rule s in us, is similar to fixing the head on tho earth, hut the* tyranny of the irrational part to the elevation of the loc-t ; and that which happens from a figure* of this kind, is analogous to what take s place about tin* soul. Ihit it happe ns with respect to tho body, that the ri-ht ami 1**11 hand parts are* se*e*n in a changed p*isiii*in. II**ucc also, it haj>> jicns about tin* soul, that tilings di/lbrent, and things that are the same, are changed to tin* spectators. For the .same is analogous t<i th** right hand, but the different to the* left, according to the Pythagorean custom. And such is the linturc* of tho whole t**xt.
Put le t us direct our attention to the pai tirnlars. In the fust place*, therefore, the order is to be surveyed, how Plato make** the body from a standing to be m an obliepn- position, but from an obliepie, in a supine*, and from a supm** po-iiion, to have tlx* fe e t raise el cut high. Put fixing the* head m the* e arth makes a figure of this kind. And in tin* soul, there i*. first a departure [from gooel]; seeemdlv, an eebliepiity ot lit**; tliinllv, an e\t-‘ii'>i*m to matter,' a pusitiou tovvar<ls generation, and a eonjimetiim e»f lii.u vvhieli is divine with that which is without (bid; ami in the last p! me, tin- intolerable tv raimy of stupid nalnrcs. Of polities likc'wi.se, that which is a Inver ei| contention is constitutes] according to a contiarictv of this kinel ; that which is a lover of riedies subsists according to obliepiilv ; that which is a lover e*l pleaxirc illegally e*xists arreireling to a supine ne*ss of hie; anel that which is fvrauniral according to the e levation of the feet. And this ti^ure is dex’rilieel in what Plato now savs.
In tlie see'ond place, it i- r»*«jni-it** to survey, how a ligtir** of this kind exhibits the ri_dit hand parts on tlx* le ft, and the left on the r’ght, both to him who is m ibis position, ami to the spectators. I>*t one peTsnii tbe*ri*lbre\ be* supposed to look te» tin; north, lull another to the south. Of these*, the* former inched, will have* the* ri”hl hand to the* cast, hot the* le ft hand to the* we*st. Put the* othe r will have these vie*e versa. I>*t him Imvvever, vvlui loeiks to the imrtli lie* supine, not as Timams [may sceni to] say, having bis li**ad fixeal in the earth, but his licet
1 For e>\ij« he re*, it is n< ertsary to r**ad
p. 456
PIIOCLUS ON TIIK
[book V.