And here you may see, how the nature of bodies proceeds in’ fa becoming] order. For one thing fi. e. the interval of the universe) is immoveable according to every motion ; but another thing, fie. the velicles of divine souls) receives motion only according to place. For this is most remote from essential mutation. And another thing, [1. e. the wholeness of the elements] admits of other mutations in its parts, but the whole remains entirely immutable. And the celestial allot- inents Indeed, proximately dividing the interval, divide also together with it the heavens, But with respect to the sublunary allotinents, in the first) place indeed they are allotted portions in the interval of the universe, In the next place, they inake a distribution according to the definite vehicles of souls. And in the third?
* Ynstead oferta πλήρη, καὶ yoruiou δυνάμεως κινησιν eysvaloy mowupera, itis necessary to read cra
xXnpn yoripou ov pews, και κινησιν, KAY
* For «pecrroy, read rpiroy.
Book 1. Timaus of Plato. 117
place, they remain always invariably the same, according to the whole parts of generation. The allotments of the Gods therefore do not change, nor subsist diflerently at diflerent times. For they have not proximately their bypostasis in that which is changed. Tlow, therefore, do the illumunations of the Gods take place in these? [low are the dissolutions of sacred rites elected?) And how is the same place, at diflerent times occupied by different spirits)’ May we not say, that the Gods possessing perpetual allotments, and dividing the earth according to divine numbers, similarly to the sections of the heavens, these divisions of the earth also are illuminated, so far as they possess aptitude? But the circulation of the celestial orbs produces indeed this aptitude, through certain configurations; divine illumination,' at the same time, imparting a power more excellent than the then existing nature. Total nature likewise (or nature considered as a whole} produces this aptitude, inserting divine impressions in each of the things illami- nated, through which these spontaneously participate of the Gods. For she inserts diferent images of the divinities in diflerent laminated parts, in consequence of these parts being suspended from the Gods. Times also effect: something, according to which the conditions of other things are governed. The good temperament of the air too co-operates. And, in short, every thing about us contributes: to the increase and diminution of this aptitude. When, therefore, according to a concurrence of these many causes, aptitude to the participation of the Gods is ingenerated in some one of the things naturally disposed to be changed, then divinity is unfolded into light, even in these mutable natures, he being before concealed through the inaptitude of the recipients; possessing indeed eternally his proper allotment, and always extending the participation of himself, but not being always received by these terrestrial places, on account of their maptitude. But in the same manner as of partial souls, which choose different lives at diferent times, some choose such as are adapted to their proper Gods, but others such as are foreign, through an oblivion of the divinities to whom they are allied; thus, also, of sacred places, some are adapted to the power that has there lis allotinent, but others are suspended from another order, And on this account,
says the Athenian guest, some are acenstomed to be more prosperous, but others
nore unfortunate. Whether, therefore, the telestic or legislative art dedicates this particular city to the divinity who, according to an eternal allotment from the beginning, received this portion [οὐ the earth), the life (of the inhabitants] is through this ina greater degree assimilated to the tutelar deity, and the works of him (who
* [tappears to me that the words θειας edAap ews are wanting in this place.
118 PROCLUS ON THE {BooK 1.
looks to this divinity in effecting them] are rendered more correctly great anc admirable than those of the man who is not impelled to action from ἃ. principle of this kind. And he who chooses a life conformable to that of the allotted deity, acts with greater rectitude than he does who transfers himself to another order. .
Conformably to this mode therefore, the Egyptian says, that Minerva ts allotted the city which is named after her, and also his own city Sais; inferring this per- haps from the great similitude of the life of the citizens to the Goddess; and per- haps also perceiving that there was an allotment of this kind, from the telestic art, and sacerdotal works. For as of the other Gods, so likewise of Minerva, there is an allotment proceeding supernally from intellectnal causes to the place of the earth. Her allotment therefore is tirst in her father; but in the ruling Gods accord- ing toa second order. In the twelve liberated Gods, it makes a third: progres- sion; but after this, it unfolds itselfinto lightin the heavens, with unrestrained authority. _In one way indeed, in the inerratic sphere. Por there a certain allot- ment of this Goddess is expanded, whether it be the place about the Ram, or that about the Virgin, or whether it be some one of the northern stars, as some say it is the Electra, which is there. But in another way, it ts unfolded into lightin the Sun. For there, according to theologists, an admirable power, and a Minerval order, govern wholes in conjunction with the Sun, And again, in another way inthe Moon: for Minerva is the monad of the triad’ whichis there, But in another way in the earth, according to the similitude of the allotments of the earth to the celestial distributions. And lastly, about the earth ditterently in different places, according to the peculiarities of providence. It is not therefore at all wonderful, if one divinity should be said) to be allotted both Athens and Sais. For the same thing must not be supposed to take place about the Gods, as about partial souls, which are not adapted to dwell in two bodies at the same time, because they exert a providential energy in conjunction with habitude; but there is indeed a participation of the same power tn diterent places; and in the one power there is also maltitude. Phis power likewise is differently participated by different places. And in some, sameness ts more abundantly participated; but in others, difference.
These things therefore are truly asserted, and the allotuicuts of the Gods are perpetually established in the universe, ‘These likewise existing, there are different
. This triad consists of Minerva, Proserpine, and Diana,
"οὐκ 1.} Timasus of Plato. 110
temporal evolutions of them into light, according to diflerent places. Ancient theology also manifests the perpetual essence of the allotments; as when it is said in Homer,
‘To me in ocean's hoary deeps to dwell, Alzwoys, by lot belongs,’
For the word always is signiticant of perpetuity, And in short, since it is necessary that prior to things which sometimes, there should be natures which a&ecays, parti- cipate of the Gods, it is likewise necessary that perpetual allotments should exist prior to such as are temporal. For as diemons prior to partial souls follow the Gods, thus also there are perpetual allotments suspended from the Gods, prior to partial illuminations. And the mundane Gods comprehend these allotments; the terrestrial Gods, such as are terrestrial; the aquatic, such as are aquatic; and the aerial, suchas pertain to the air. These Gods likewise, prior to visible bodies, ride in ethereal vehicles, conformably to the Gods in the heavens. But whether it must be admitted, that there are other sublunary allotments, proceeding from on high in conjunction with divine light, must be elsewhere considered: for what has been said, is sufficient for the present.
“ Yours indeed, by a priority to ours of a thousand years, receiving the seed of your race from Vulean and the Earth.”
With respect to the fabrication of Vulcan, how may some one decide, so as not perfectly to fail im his conceptions of the power of the God? For the assertions of the multitude concerning him, belong to things which must be entirely rejected, But that which is said by those whose notions are more intellectual’ is indeed true, but requires no small degree of confirmation. We shall therefore introduce to our discussion from theologists, credibility concerning this divinity. That Vulcan then is of the demiurgic, but not of the vivific, or connective, or any other series, is manifested by theologists, when they represent him as fashioning things from brass, employing the bellows, and, in short, when they call him the artificer. But that he is the fabricator of sensible, and not of psychical, or intellectual works, is also manifested by them. For the formation of a mirror,
* Πα xv. vs. 190. Instead of o¢ vewrepor in this place, it appears to me to be uccessary to read o« roepwrepor.
120 PROCLUS ON THE [Book 1,
the exercise of the brazier’s art, lameness, and every thing of this kind, are syinbols of his productive energy about a sensible nature. Moreover, that he is the maker of all sensibles, is evident from the same theologists, who say that he was hurled from Olympus as far as to the earth, and who make all the receptacles of the mundane Gods, to have been elaborated by Vulean. Vf, therefore, we admit that these things are true, this God will be the fabricator totally of every corporeal-formed substance; preparing for the Gods their visible seats, rendering all things subservient to the one harmony of the world; jilling all fabrications with corporeal life ; and adorning and connecting with forms the resisting and gross nature of matter. On this account also he is said by theologists to fashion things from brass, as being the artificer of resisting solids. And because the heavens are [said to be} brazen, as being an imitation of the intelligible, the maker of the heavens is likewise [fabled to be] a brazier. But he is lame in both his feet,{ as being the fabricator of things that are Jastin the progressions of being; for such are bodies ; and also as being no longer able to proceed into another order. Likewise, because he ts the maker of the universe, which, as “Pimieus says, is without legs. And he was hurled from on high to earth, as extending his fabrication through the whole of a sensible essence. Whether, therefore, there are said to be certain: physical productive principles in the universe, or whether there are spermatic principles, the cause of all these must be referred to this God. For that which mature cllects by verging to bodies, this God fashions divinely and exemptly, excitine nature, and using her as an instrument to her own fabrication, Por innate heat is Vuleanian, being generated by Vulean as subservient to corporeal production, The productive cause therefore of generated natures is referred, ino what) Plato says, to this God.
Since however matter is necessary to things that are generated; for the Gods in the heavens borrow parts from the universe, as things which will be again returned, for the generation of mortal animals; this also Plato delivers to us, ina very adimirable manner, through earth. Por in seed teelf, there are productive powers, and a subject. And the former are derived fourm the στ οὐ Valeans, but the Jatter from earth, Por by earth, we must now understand every nraterial
cause; not that the Athenians sprang from the carth; but because it is usual to
' Ttamust be carefully observed, that defects when ascribed to divine natures adumbrate Gounseenden. cies: just as those whose eves are filled with the solar light, are said to be incapable of perceiving mundane objects; for this incapacity is nothing more than transcendency of vision, In like mauner,
the lameuess of Vulcan, symbolically indicates his exemption from any defective progression,
Ce a ea
BOOK 1.] TIMUS OF PLATO. me 0}
call all generation earth, and every thing material, earthly. Fire, therefore, is a Vulcanian instrument; but earth is matter, which is excited and vivified through fire, since itis of itself lifeless. Hence also, in consequence of this being filled, the material order is now assumed in conjunction with Vulcan. And on this account it is said that the seed of Vulcan, together with earth, gave subsistence to the generation of the Athenians. For according to the fable also, Vulcan being in love with Minerva, emitted his seed on the earth, and from thence the race of the Athenians blossomed forth. In short, therefore, Vulcan is always in love with Minerva, imitating her intellectual nature, in the fabrication' of sensibles. But Minerval souls, according to this energy of Vulcan, especially receive vehicles from him, and are introduced into bodies from the productive powers of Vulcan, and the hypostasis* of earth; the productive powers receiving Minerval impressions. For this God, prior to nature, is the perfecter of bodies, inserting in different bodies, different symbols of the divinities.