Prior to this, the Goddess was said to have been a/lotfed the Attic region; but it is now said that she chose it. Both, however, concur, and neither is the being allot- ted contrary to her will, nor is her choice disorderly, as is the case with a partial soul Por divine nece sity concurs with divine wall, chotee with allotinent, and to choose with to. be allotted. What this place, however, is, has been betore shown by us, viz. that it is interval, and that which is truly place. For the divi- sions of divine allotments, are divisions of these, in order that they may be esta- blished with invariable sameness prior to things which subsist according to time. But it must now be added, that the soul of the universe possessing the productive principles of all divine {mundane} natures, and being suspended from the essences prior to herself, inserts in diferent: parts of the interval an allance to different powers, and certain symbols of the divine orders in the Gods. For this interval is proximately suspended from: her, and is an instrument Connascent with her, As she is, therefore, a rational and psychieal world, she also renders this [sensible] world endued with interval, and vital through divine impressions. ence the interval itself, though it is said to be continued and inimoveable, yet is not entirely without diflerence with reference to itself; since neither is the soul of the universe perfectly without difference in’ itself towards itself, but one part [as 1 were] of it, isthe circle of the same, and another, the circle of the different. And — why do [assert this of the soul? for neither is much celebrated intellect without diflerence in itself, though all things in it are, as it were, of the same colour. For
136 PROCLUS ON THE [Boox 1.
all things do not possess an equal power in intellect, hut some are more total, and others more partial. Nor is this wonderfol. For the Demiurgus himself contains in himself, first, middle, and last orders. Whence, also, Pthink Orpheus, indicating the order of his powers, says, ‘ that his head is the refulgent heaven, but his eves are the sun, and the opposing moon.” Though, therefore, this interval should have one essence, unattended with difference, yet the power of soul, and the allot- ted orders of dawimons, and prior to these, the Gods, dividing it, according to the demiurgic order, and the allotments of justice, demonstrate that there is much diflerence in the parts of it. Tlence itmast be admitted, that the choice becomes Internal, and from the essence of the Gods, and that itis not such as we see in partial souls, Por the former is essential; buat the latter is atone detined aceord- ing to the present life. And the former is eternal, but the latter temporal.
By place, therefore, We must not understand the earth or this air, but prior to these, the immoveable interval, which is always illumiuated after the same man- ner by the Gods, and divided by the allotments of justice. Por these material natures are atone time adapted, and at another unadapted, to the participation of the Gods, And itis necessary that prior to things which sometimes participate, there should be those which are always suspended: atter the same manner from the Gods. And thusimuch may sutlice respecting these particulars,
With respect, however, τὸ the excellent: temperature of the seasons, which is productive of sagacious men, Panwtius, and certain other Phatonists, understand the words according to their apparent Ineanine, viz. that the Atte region, on acccunt of the excellent temperature of the seasons of the year, is adapted to the production of sagacious men, But Longinas doubts the truth of their assertion, For the contrary is seen to be the case, since about this place, there is a great want of symmetry in dryness from excessive heat, and cold tempestuous weather. Nor if the place was of this kind, would they yet be able to preserve the immor- tality of souls, if sagacity was implanted in them through the excellent tempera- ture of the seasons, But he says, that this excellent temperature is not. to be referred to the condition of the air, but that it) isa certain nameless peculiarity of the region contributing to sagacity. For as certain waters are prophetic, and certain places are productive of disease, and are pestilential, thus, also, itis not at all wonderful that a certain peculiarity of country should contribute to prudence and sagacity. Origen, however, refers this excellent temperature to the cireua- tion of the heavens ; for from thence the fertility and sterility of souls are derived, as Socrates says, in the Republic. He, however, apprehends the truth in a more
SSeS TENS A MATT AIOE?
parses ce
Book 1.) Timaeus of Plato. 137
partial manner. But Longzinusis ignorant that he makes the peculiarity to be corpo- real, and that he is entangled in the doubts which Porphyry proposes to him. For how can one peculiarity of air render men adapted to different pursuits? Ans in the next place, a similar peculiarity stil! remaining, how comes it to pass that there is now no longer the same natural excellence in the genius of the inhabitants 7 Bat if the peculiarity is corruptible, it must be shown what it is that is corruptive of it. It is however better to say, that the Gods having divided the whole of space conformably to the demiurgic order, each portion of place receives souls adapted to it; that portion indeed which is Martial, receiving souls of a more animated and irascible nature ; that which is Apolloniacal, prophetic souls; that which is Esculapian, medical; and that which is Minerval, prudent and sagacious souls. But this is effected through a certain quality, or rather each portion of place possesses a power of this kind from its allotted divinity ; and Plato calls this adaptation, excellence of temperature; since there are many physical, psychical, deemoniacal, and angelical powers in each portion of place, but each unity of the allotted divinity unites and mingles all these in an unmingled manner. Since however the Seasons are allotted from the Father, the guardian- ship of these portions of place and allotments, to whose care, as Llomer ' says, “the mighty Heaven and Olympus are committed,” and according to which, the co-adaptations of souls similiar to places is effected ; hence Plato suspends this excellent temperature froin the Seasons, the whole of it deriving from thence its subsistence. :
The Goddess therefore perceiving that the [Attic] portion of interval which is always guarded by the Seasons, is adapted to the reception of sagacious souls, selected it for this purpose; not that this place was once deprived of Minerva, but at another time was under her allotted guardianship; for the text demonstrates the contrary ; but because there are also in the interval itself, different aptitudes to the reception of divine illuminations, according to different parts; which aptitudes were inserted by the whole Demiurgus, who uniformly comprehends the powers of all the Gods posterior to himself. ‘These powers, however, are corroborated and perfected by, or rather proceed from, the presiding Gods. As, therefore, with respect to the elections of lives, the soul that chooses its proper life, acts with rectitude ; after the same manner, also, the soul which is arranged in a
: © had. V. v. 750. Tim. Plat. Vou. I. : Ss
128 PROCLUS ON THE [Book 1.
place conformable to the choice of its life, energizes in a greater degree than the soul which is disseminated ina foreign place. But to this arrangement, the one circulation of the heavens contributes, which introduces a fertility and. sterility. of souls. In fertile periods, therefore, there is a greater, but in barren periods, a less nember of sagacious men. Elence, as when a husbandiman chooses good land for the etheacious growth of the seeds, Knowing that when the season is fertile, be shall reap greater benefit, but when itis barren less, on account: of the power of the earth; thas also the test says, that the Goddess chose this place, as pro- ductive of sagactous men, in order that when the period is fertile it may have more; and when the period is barren, may have less! of prudent and sagacious men, in consequence of falling off from a fife adapted to the place. We must not however wonder, if Plato praises the excellent: temperature of the visible Seasons. 9 For there is) one excellent temperature with reference to the health of bodies, and another contributing to the reception of sagacious souls, such as is that of the Attie region. Por though there is not always the same sagacity ins those that inhabit this region, yet there is always a certain greater abundance of it through the peculiarity of the place, and the aptitude of the Seasons. Such, therefore, is our opinion respecting these particulars,
The divine Tamblichus, however, does not understand by place, one corporeal- formed condition, but an incorporeal cause pervading through the earth, sus- taining bodies by hfe, and comprehending all interval, Por ina place of this kind, he says the Goddess fashions truly good men, and causes them to inhabit. But whether he accords with the words of Plato, may be surveyed from what has been said. Tf, however, it be requisite, desisting trom these things, to con- template wholes according to the analogous, it imust be said that this Goddess fabricating and weaving the universe in conjunction with her father, every where distributes to wholes, and to things of the better co-ordination, a more perfect allotipent. But these are more replete with wisdom than their upposites, and are more adapted to the Goddess. We shall show, therefore, from the following words of Plato, how that which excels in prudence is of a more Minerval
characteristic.
“The Goddess, therefore, being a lover both of war and wisdom, first ~clected this place for the habitation of en most similar to herself.”
* Justead yf καὶ agupias EON, Tw eXarroy ατυπιπτέιν THs KaTa TOY TOKUY exunsecas Zens, in this place,
it ds necessary to read, και UMOPIAS NTTOY, Tw ὠπυπιπτει», κα. ee
ee
poor 11] TIM.EUS OF PLATO. 139
In what is here said, Plato delivers to us the most accurate conception respecting this greatest divinity, unfolding to those who are sufficiently able to perceive his meaning, the indications of theologists, Different interpreters however betake themselves to diflerent arrangements of the Goddess ; some indeed narrating their opinion more enigmatically, but others more clearly, yet not confirming what they assert. For Porphyry, placing Minerva in the Moon, says that souls descend from thence, which possess atone and the same time irascibility and mildness sand that on this account, the mystagogues in Eleusis are lovers of wisdom and lovers of wary; since it is said that the race of those who are kaders of the mysteries in Eleusis, is derived from Musaus, the offspring of the Moon; and also that. the Hermes there subsists about the Moon, from which also the race of the Cryers is derived. The divine Tamblichus, however, blames these assertions, as not well preserving the analogy. For he interprets iar as that which entirely subverts the whole of a disorderly, confused, and material nature ; but wisdom as immate- rial and separate intelligence. He also says, that this Goddess ‘ is the cause - of both these; which likewise the Athenians imitate through a prudent and warlike life, He adds, that the Athenian region is well adapted to the τὸς ception of such-like souls.
If, however, it be requisite that the conceptions of these men should become manifest, and prior to these, that what is delivered by Plato should be shown to accord in the highest degree with theologists, we must assert as follows : deriving what we say from a supernal ongin. In the Demiurgus and father of the whole world, many orders of Gods that have the form of the one, present themselves to the view. And these are of a guardian, or demiurgic, or eleva- ting, or connective, or perfective: characteristic. But the undefiled and un- tamed deity Minerva, is one of the first intellectual unities: subsisting in’ the Deniureus, according to whieh he himself remains firm and imiutable, and all things proceeding from him participate of inflesible power; and through which, he intellectually perceives every thing, and is separate in an exempt manner from all beings. All theologists, therefore, call this) divinity Minerva, as) being brought forth indeed from the summit of her father, and abiding in him; being adcmiurgic, separate, and immaterial intelligence.
Hence Socrates, in the Cratylus, celebrates her as ¢heonoe (4eovoy] or deific intel- lection, But theologists, also, consider her as in conjunction with other divinities
' Instead of των θεων here, it is necessary to read την θεον.
140 PROCLUS ON ‘THE {Rook ".