What however are the thousand years, according to which the Athenians are prior to the inhabitants of Sais? This, therefore, may be said historically. But it seems also to signify the temporal priority of the life of the Athenians, and in short, that itis necessary their life should be more elevated than that of the Saitans, For as in the invisible orders of things, many genera are suspended from the same leader, some indeed more proximately, but others more subordinately ; after the same manner also, of Minerval souls descending into generation, some are assi- milated to Minerva, according to the hizhest degree of excellence; but others subsist proximately after these. A thousand years, therefore, signify this excellence. For they are the measure of a perfect genesiurgic period, on account of a thousand being a cubic number, Hence this number is very properly adapted to a life superior according to generation, and which is in a greater degree assimilated to _ the {tutelar Goddess. If also you wish to transfer these things to the universe, you may there behold all the visible fabrication which is Vulcanian, and adorning causes and adorned eflects ; some of which are more total, but others more partial. And some being analogous to the Athenians, but others to the Saitans. For
* Instead of ro γοερὸν aurns των αἰσθητων pipovperos in this place, which is evidently defective, I read τὸ νοερὸν aurns εν τῇ δημιουργιᾷ των αιἰσθητων μιμουμενος.
* For τὴς γῆς νποστασιν των λόγων, αθηναΐκα συγθηματα λαβοντων, it seems necessary to read rns γης: vrooracews, τῶν λόγων αθηναΐκα, «. A.
Tim. Plat, Vou. I. | Q
122 PROCLUS ON THE fBooK ft.
nothing hinders, but that the same things may be surveyed analogously, in demiurgic causes, 1n the universe, and in an historical narration,
The divine Iamblichus however doubts, how the gods are said to be allotted certain places, according to definite times ; as for instance, Minerva was. first allotted Athens, and) afterwards Sais. For if, their allotment commences from acertain time, it will also αἱ ἃ certain time cease. Por whatever is measured by time, is a thing of this kind. Farther still, with respect to the place which they are allotted at a certain time, was it without a ruler, w hen it fell to their lot, or was itunder the dominion of other Gods ? For if, indeed, it was without a ruler, how is it possible that any thing belonging to the universe can be perfectly destitute of divinity? How, in short, can any place remain without the guardian protection of more excellent natures? Or how, if itis sutlicient: to the preserva- tion of itself, can it afterwards become the allotment of some one of the Gods? But if it is under the dominion of another leader, it will also fall to the allotment of another God, and thus an absurdity will ensue. For the second God does not divulse the prefecture and allotment of the former divinity. Nor do the Gods alternately receive the places of each other; nor do dawmons change their allot- ments. Tamblichus having thus doubted, dissolves the doubts by saying, that theallotwents of the Gods are perpetually established, but that the participants of them, atone time derive advantage from the guardianship of the rulers, and at another time reap no benefit from it. Ele adds, that these are the participations which are measured hy time, and which sacred institutions frequently call the birth- days of the Gods. Wt has however been observed by us, that this resembles that which happens about souls, ΓῸΓ every soul has entirely a tutelar God. And certain souls choose lives adapted to other Gods. Thus, therefore. every place ts the allotment ofa certain God, and there is atime when it becomes the allotment of some other divinity, who renders it adapted through a certain period, or through certain mystic rites established by men. For allotment is twofold, the one being essential, but the other subsisting according to habitude. Bat let us direct our
attention to what follows.
“ But an account of the transactions of this our city, during the space
of eight thousand years, is preserved in our sacred writings.”
The priest assigns to the Athenians the number nine thousand, receiving this
Boox 1] TIM.EUS OF PLATO. 123
also from history; but to the Saitans the number eight thousand ; measuring the lives of the citizens by the chiliad, conformably to the writings in the temples. for by this number, as the philosopher Porphyry says, damons also measure tine. Farther still, the priest makes this narration from the sacred writings ; which manifests, as Tamblichus would say, the stable guard of the mundane divine guardians. These numbers, however, happen to lives according to a probable reason. For eight thousand isa cube ona cube ;* but nine thousand isa tetragonic superficies on a cube." Hence the one’ gives depth to a superficies, and. this through the indefinite duad ; but the other preserves the superticies itself in itself, in similitade and perfection from the triad.4 But it is the symbol of a better lite, to remain in itself, and to adorn secondary natures. And it is an indication of a more imperfect life, to descend to secondary natures, to be assimilated to them, and to be filled with a certain indetiniteness. Since however even a secondary nature is not entirely deprived of similitude to divinity, the descent is through a cube, in which there is a tetradic similitude.’ But it is better to imitate more excellent nature through a more simple life, than through a life which is more compounded, And a square is more simple than a cube. [f however you should say, that the number nine thousand is adapted to those that have their hypostasis from Earth and Vulcan; for a thousand is terrestrial, as being a cube, but nine pertains to Vulcan,
With them IT many artificial forms
For nine years fashion'd
says Vulcan [in Homer, °} in thus speaking, you will not wander from the truth. But, in short, a cube is adapted to the terrestrial allotments of Minerva; since the decad is attributed to the heavens, and the last progression of the decad gives subsistence to the solid number one thousand. For the Gods make their progression from the celestial allotments to the terrestrial, as the last. This therefore must be said by us.
The philosopher Porphyry however, in interpreting . these things, supposes
‘For 1000 is acube, and 80 likewise is 8.
5 For 9is a square, and 1000 isa cube.
7 8000 gives — to the superficies 20. For 20x 20x 20=8000. and this is through the duad, because 20=2 x 10.
* For 9000 is the cube of 30.
Si. e. The descent is through 9000, in which there is a tetradic similitude, because as Prochus had before observed, it is a square superticies ov a cube.
6 jliad. |. 18. vs. 400,
124 PROCLUS ON THE [Book 1.
Vulean to be the intellect that presides over art, but earth to be the lunar sphere. Fur this ts called by the Egyptiansethereal earth, We says therefore that souls which derive their subsistence from divinity, but participate of the artificial for Vuleanic} intellect, are disseminated in the body of the moon; souls that give themselves to the arts, dwelling there; and that they have bodies which are etHuxtons of the ethereal bodies. That nine thousand years, also, are adapted to these souls, after the following manner. A inyriad of years is, says he, the period of the soub which ascends and descends through the five stars, in order that each may have two chiliads, yet not successive. Time indeed is successive according to concep- tion; for it is not without continuity. Hence all the stars have nine lives ; which is obscurely signified through nine thousand years. Ninths also are performed to the dead. And ina similar manner, some give names to those that are born, in the ninth year; employing as symbols the periods of generation and production, The priest, however, does not now assume a myriad of years, but the number of nine thousand, in order that those of whom he is speaking may still be terrene, but approvimating to the period of a myriad of years, All this interpretation, however, the divine Tamblichus rejects, and says thatthe discussion here is not about hives, but about the diflereat measures of Minerval participation, Its absurd, therefore, to make mention of the periods spoken of in the Phwedrus. But if it be requisite to narrate what follows from the conception of Porphyry, it must be said, that the soul lives indeed intellectually and Saturnally on high, bat descends first to the conception of a political life, whichis Jovian. Afterwards, she excites anger, and lives ainbitiously, But anger is Martial. Τὰ the next place, she proceeds in her descent to desire, and venereal lives; and at last, exerts physical reasons {or productive powers]. Butall reasons are Hermaic. And Hermes is the Inspective guardian of physical reasons. Through these, however, she is bound to body. And again, receiving a body, she first lives physically, being the supplier of nutriment and increase to the body. Afterwards, she lives epithymetically, exciting genesiurgic powers. In the next place, she lives under the intlucnce of anger, rising against her former habits, but entering into an ambitious life. After- wards, she lives politically, moderating the passions. And in the last place, she lives intellectually. If therefore she is restored to her pristine state, her life is mtellectual, and the myriad is terminated. But in generation, though she is conversant with it in the best manner, she lives according to a deficiency by the chiliad. And of this the number nine thousand is a symbol, being adapted to the Lest polity of the Athenians.
Book 1.] Tim.Eus of Plato. 125
“1 will therefore bricfly unfold to you the laws, and the most beautiful of the deeds of those citizens that existed nine thousand years ago. For when we are more at leisure, we shall accurately discuss every particular, receiving for this purpose the sacred writings themselves.”
If you wish to refer what is here said to the whole order of things, the number nine thousand will manifest the total progression as far as to a cube, and terrestrial works, and likewise the life which pervades through all things. But through the word briefly, the union of many productive powers, and the comprehension of them according to intellect, are indicated. For the synoptical is an image of intellectual impartbility ; but that which departs into multitude, of prolific power; multiplying, producing, and dividing forms into minute parts, through diversity. The laws are images of the divided fabrication, which is united accord- ing to intellect. But) the most beautiful work is an adumbration of the orderly distribution of things which is extended to one beantiful end. For beauty subsisting according to the united, proceeds from intelligibles to the visible fabri- cation. And _ the resumption of the sacred writings, Indicates the recurrence to the paradigms of them, from which also the priest being filled, delivers these things to Solon. The narration, therefore, will be concerning the divided and multiplied fabrication, which is connected by intellect, and extends as far as to terrestrial works, as may be inferred from all that has been said.
“Tn the first place then, consider the laws of these people, and compare them with ours. Tor you: will now find here many paradigms of things which then subsisted in your city.”
As Socrates summarily discussed his own polity, thus also the priest brietly discusses the laws ofthe ancient Athenians, in order that the latter may have dimi- nution with reference "τὸ the former, and also a similitude to it. And this very pro- perly. For the one is more universal, but the other more partial. And the one is the work of dianoia, but the other of the phantasy. This diminution indeed may be surveyed, so far as Socrates has described a polity, but the priest laws. A polity, how- ever, ts the union and comrion bond of the life of citizens ; but legislation is order pro- ceeding into multitude and division, And the former is more analogous to the providen- tial cause, but the latter to fate. But there is a similitude between Socrates and the
* Instead of vgeow exp ravra cat execva, it seems necessary to read vpeow ἐχὴ ravra καὶ xpos exewva-
126 PROCLUS ON THE (woo 1.
priest, 80 far as’ both assert that they deliver the multitude of their words con-
tractedly.