“ And this, O Socrates, is the sum of what the elder Critias repeated from the narration of Solon. But when yesterday you were speaking about a polity and its citizens, I was surprised on recollecting the present history. For I pereeived how divinely from a certain fortune, and not wandering from the mark, you collected many things agreeing with the narration of Solon.” .
That the war of the Atlantics and Athenians contributes to [the theory of] the whole fabrication of the world, and that the mundane contrariety is connected by the middle fabrication proceeding from on high, from the first to the last of things, the Minerval series adorning all things stably, and in a ruling and victorious manner, expanding indeed the natures which are detained in matter, but pre- serving those undetiled that are separated? from matter ;.and also, that the other fabrication imparts appropriately, * motion, division, and diflerence, to the things fabricated, and proceeds supernally to the end ;—all this has been sufficiently
* For γονεμον here, it is necessary to read μονέμον, * For axeqos here, itis necessary to read ἀποροῖ.
ἢ Instead of καὶ χωυρέσμενα read κεχωρισμένα.
4 For προσφωνων, read προσῴορωε.
100 PROCLUS ON: THE [Boox 1,
shown and recalled to the memory by us, in what we have before said. Since however, he by whom this narration is made, ts analogous to the God who connects this contrariety, he, in a certain respect imitates him. And through a recurrence to the fathers of the narration, through what was heard by Critias and Solon, he ascends to the Egyptians; conformably to what pre-exists in the paradigm, which is filled from first causes, and fills things posterior to itself, with demiurgic power, Farther still, since he brings with him an image of the second, which proceeds from another fabrication, hence he says, that he recollected the history through the discourse of Socrates. For the recollection itself, is nota transition from images to paradigms, but from universal conceptions to more partial actions. Hence, also it is adapted to the progression of the whole fabrication of things. For since all things are in intelligibles, every demiurgic cause distributes total productions according to its: proper order,
Again, if you consider what is said after another manner, you will find that the Athenians are praised in an admirable manner, and that the polity of Socrates is fitly celebrated. For that it ts possible for this polity to exist, is demonstrated through the life of the (ancient) Athenians, and also that tt ts productive of the great- est good to those who belong to itt; which also Socrates thinks fit to demonstrate in his Republic. But he is likewise of opinion that those who live according to the best form of a polity, should be shown to deserve the greatest admiration, — For those who are fashioned according to the first paradigm are truly admirable ; since of mundane natures also, the more divine which transcendently receive the whole form of their paradigms, are said to be, and are monadic; but material natures Which have the same form in many subjects, possess the last order. This therefore, which in’ the fabrication of things, belongs to the Gods, viz. to partake transcendentiy of their proper paradigm, the city of the Athenians also exhibits, by applying itself in the most excellent manner to the best measure of life,
Moreover, the circle of benefits, imitates the mundane ἡ circle. For the Egyp- tians are benetited by the Athenians, through warlike works; and the Athe- nians are benefited by the Exyptians through sacerdotal narrations. For the communication of an unwritten action, was a return of favour. But in addition to this, the doctrinal narration of the deeds of their ancestors, exhibits a multi- plied retribution. The mention also of fortune and divinity, and the excitation of our reasoning powers, are worthy of the theory of Plato. For fortune and her
' For ro ἐγκωμιον here, it is necessary to read τὸν ἐγκοσμιίον.
nooK 1] TIM-EUS OF PLATO. 161
gifts are not without a scope, or indefinite ; but sheis a power collective of many dis- persed causes, adorning things that are without arrangement, and giving completion to what is allotted to each individual from the universe. Why then did Socrates collect many things which agree with the narration of Solon? I answer, an account of the cause which collects many dispersed causes, and on account of the one divinity ἡ who connects the common intellect of Socrates and Solon. For, being of a Minerval characteristic, they are excited as it were from one fountain, their tutelar Goddess, to similar conceptions.
“Yet Iwas unwilling to disclose these particulars immediately, as, from the great interval of time since I first received them, my remem- brance of them was not sufficiently accurate for the purpose of repetition. ] consider it therefore necessary, that [ should first diligently revolve the whole in my mind.”
These things may also be surveyed in the universe; viz. that the demiurgic cause of beings which are generated according to time, gives subsistence to his own progeny prior to that of partial natures." And that the hypostatic cause of things generated, first? intellectually perceiving himself, and seeing in himself the causes of his productions, thus gives also to other things a progression from himself; in order that he, being sufficient and perfect, may impart his own power to secondary natures. Conception therefore and resumption, and every thing of this kind, manifest the comprehension of demiurgic productive principles in one.
“And on this account, I yesterday immediately complied with your demands; for I perceived that we should not want the ability of pre- senting a discourse accommodated to your wishes, which in things of this kind is of principal importance. In consequence of this, as Her- mocrates has informed you, as soon as we departed from hence, by com- municating these particulars with my friends here present, for the purpose
' For jay dewy in this place, read μιὰν Ocov.
* The erroneousness of the punctuation here, perverts the meaning of Procius. For the original is,
ravra καὶ ew τῷ wavre Oearcoy, πρὸ των μερικων. TO δημιουργικον αἰτιον τῶν γιγνομένων κατὰ yporoy νφιστησι τα eavrov γεννήματα. But the punctuation ought to be as follows: ravra καὶ ἐν ry παντι
θεατεον. πρὸ τῶν μερικων, ro δημιονργικον αἰτιον, κ᾿ ἃ, ? Instead οἵ προ των io this place, it is necessary to read πρωτον.
Tim. Plat, Vou. I. X
162 PROCLUS ON THE [moox 1,
of refreshing my memory, and afterwards revolving them in my mind by night, I nearly acquired a complete recollection of" the affair.”
Why did Critias nearly remember? For he promised to accomplish what was enjoined him. Because he did not accurately remember. But he first revolved the affair in his mind, conceiving that in mandates of this kind, such as that in which Socrates wished to sce his polity in motion, the greatest undertaking is to find an hypothesis from which it is possible to give what is adapted to the man- dates. And this Critias accomplishes, by receiving from history the war of the Atlantics and Athenians, as a thing capable of exhibiting a life productive of the best polity. He also revolved this narration by might, in order that he might impart it to his associates without error,
Again therefore, from these things, let us betake ourselves to wholes. For there the demiurgic cause being filled from an invisible cause (since all intellectual causes are there primarily, to which he is united ἡ according to the highest trans- cendency), produces the power of himself into the visible world, conformably to their will and judgment. Farther still, not to give the narration immediately, but afterwards, isa symbol of the preparatory apparatus of nature, from which perfection is produced in physical effects. You may also consider the caution of Critias ethically. For it is not proper to attempt things of sucha magnitude rashly, without first revolving the whole undertaking by ourselves, in order that we may bring them forth as froma treasury through speech, which is truly the messenger of internal reasons. Moreover, the repeating the narration to himself, imitates the conversion of demiurgic reasons to themselves, according to which {the soul] surveys in herself (by participation] the productive principles of beings, And to present a discourse accommodated to the wishes of those who enjuined it, in- dicates in the fabrication of things the suspension of visible effects from their
causes.
“ And, indeed, according to the proverb, what we Jearn in childhood, abides in the memory with a wonderful stability. For with respect to inyself, for instance, Lam not certain that I could recollect the whole of yesterday’s discourse ; yet I should be very much astonished if any thing should escape my remembrance, which 1 had heard in some past time very
* For wenrac here, it is necessary to read exwrac.
Book 1. Timzus of Plato. 163
distant from the present. Thus, as to the history which I have just now related, I received it from the old man with great pleasure and delight ; who on his part very readily complied with my request, and frequently gratified me with a repetition of it. And hence, as the marks of letters deeply burnt in, remain indelible, so all these particulars became firmly established in my memory.”
That children remember better than men is seen in works, and has many probable causes. One indeed, as Porphyry says, because the souls of children hare not anexperience of human evils. Hence, as they are neither distracted nor disturbed by extemals, their imagination js void of impressions ; but their reasoning power is more sluggish. For experience renders this power more acute. But another cause is this, that the rational life in children is in a greater degree min- gled with the phantasy. As therefore, in consequence of the soul being co-passive, and co-mingled with the body, the body becomes stronger and more vital ; after the same manner also, the phantasy is strengthened through the habitude of reason. And being strengthened, it has more stable impressions, from receiving through its own power reason in a greater degree; just as the body is more powerful, in consequence of being more vital, through a more abundant commu- nion with the soul. A third cause in addition to these is, that the same things appear to be greater to the imaginations of children. TIence they are in a greater degree admired by them, so that they are more co-passive with them, and on this account especially remember them. For we deposit in the memory things which vehemently pain, or vehemently delight us. They therefore operate on us ina greater degree. Tlence ἀν that which suffers in a greater degree from fire, preserves fora longer time the heat imparted to it; after the same manner, that which suffers more from the external object of the phantasy, retains the impression ina greater degree, Moreover the imagination of children suffers more, on ac- count of the same things appearing to us to be greater during our childhood, Hence children in a greater degree retain the impression, as suflering in a greater degree from the same things. And it appears to me that Critias indicates this when he says, that he heard this history from the old man with great delight, and that on this account it became firmly established in his memory, like the marks of letters deeply burnt in. But as Socrates in the recapitulation of his polity asserts, that the cause of memory to us is the unusualness ' of the things which
* For αληθειαν here, it is necessary to read αηθειαν.
164 PROCLUS ON THE [poox τ.
we hear, thus Critias, in what is here said, ascribes this cause to the age of children. For every thing that occurs to children at first, appears to be unusual. And perhaps this brings with it an indication, that the prolific fabrication of Gods of the second rank is suspended from the stable sameness of those of the first order ; just as the memory of a boy is the cause of memory to the associates of Critias. If some one however, in addition to these solutions, should adhere to the whole theory of things, let him hear Janublichus asserting, that the memory of children indicates the ever new, flourishing, and stable production of reasons; the indelibility of the letters, the perpetually-tlowing and never-failing fabrication ; and the alacrity of the teacher, the unenvying and abundant supply afforded by more ancient canses to secondary natures. Por these things also have ἃ place in con-
junction with the before-mentionced solutions,