It is usual however to doubt, why Plato here adds ina certain respect: for he says, “© Those who are about to speak ina certam respect concerning the universe.” And the more superficial indeed of the interpreters say, that the universe is δὲ a certain respect unbegotten, and in a certain respect generated. TTence the discussion of it is very properly in a certain respect, as of that which is unbegotten, and in a certain respect as of that which is generated. Though Plato does not co- arrange ἡ τὸ πὴ ina certain respect, with the words unbegotten and gencrated, but with the words about to speak. But the divine Tamblichus says that the discussion is ina certain respect about the universe, and ina certain respect not; for matter, as being indefinite in the world, may be variously considered. To this interpretation however, it mat be said, that ry, is co-arranged with something else, and not with the universe. Will it not therefore, be better to say with our preceptor, that words are multifariousty enunciated, For the demiurgic words proceeding from intellect are of one kind, such as the Demiurgus utters to the junior. Gods: for Plato says, “ that the soul speaks, being moved to itself.” Those words which are surveyed in science, are of another kind, And those are of another kind which are allotted the third hypostasis from intellect, and which proceed externally for the sake of discipline and communication with others. Hence Timaus knowing that those
' Instead of καθ᾿ οσον πληρες ἐστι ψνχίκὼν re καὶ ολιζων in this place, itis necessary to read, caf evo
πληρεν ἐστι ψυχων μερικων re καὶ ολικων, : > For καὶ τε γε ο [lAarwy ev τῳ ἀγένει here, it is requisite to read και τοι γε o Πλατων μη ev, «. 2d.
184 PROCLUS ON THE [BOOK τι.
are demiurgic words which the Demiurgus employs, but that those are scientific which he is now about to generate, but which he pre-assumes in himself, and that he makes use of external words for the sake of Socrates alone, on this account he says that he shall employ words in a certain respect about the universe. For it is one thing to use them intellectually, another scientifically, and another, for the sake of discipline; and xy indicates these differences of words,
Again therefore, with respect to the words, “whether it was generated, or is with- out generation,” those interpreters read the former with an aspirate, but) the latter
with a soft breathing, who say that) Plato speaks about the universe, so far as it
mR? Was generated from a cause, or is unbegotten, inorder that survecing it as gene- rated, we may perceive the nature which it contains. And the Platonic Albinus thinks, that according to: Plato the world being perpetual, δ has a beginning of generation, by which also it is more redundant than being; sinee this indeed always is, but the world in addition to existing always, has a beginning of gene- ration, in order that it may exist always, and be generated. Not that it is generated after such a manner as to be so according to time; for im this case it would not always exist; butin short, it has the relation of generation, on account of its composition from things many and dissimilar, And it is necessary to refer its hypostasis to another cause more ancient than itself, through which always existing primarily, the world is ia certain respect, and always is, and is not only generated, but is also unbegotten. [This therefore is asserted by Albinus], thenueh Plato no where in what follows says, that the universe is ina certain respect generated, and ina certain respect unbegotten. Others again, read both the parts with an aspirate, in order that Timawus may say, de rs about to speak con- cerning the universe so far as itis generated, and so far asit is unbegotten serving in the same way as those prior to them; unless indeed they assert that the universe was generated according to forin, but unbegotten according to Is nurse (matter). For thus also Timiwus says, hat its nurse is unbegotten, but that the world was generated, as receiving form from divinity. But Porphyry and Tamblichus read both the parts with a soft breathing, in order that what is said may be whether the universe was generated or is unikcgotten. For this is to be considered, prior to all other things; since it contributes in the highest degree to the consummation of the whole of physiology, rightly to admit that the world was generated or is un- begotten, Por from this hypothesis we shall be able to see what the nature is of
* For ayeryroy here, Lead αἰδιον.
Book 11.) Tim-£Eus of Plato. 185
its essence and powers, as will be manifest to us shortly after, The discussion | therefore, concerning the universe, will be for the sake of discipline, and will pro- ὦ ceed from this principle, whether the world was generated, or is without genera- tion; and from this, other things must be woven together in a consequent order.
“ΤῸ is necessary, therefore, that invoking all the Gods and Goddesses, we should pray that what we assert may especially be agreeable to their divinities, and that in the ensuing discourse we may be consistent with ourselves.”
The division of male and female comprchends in itself all the plenitudes of the divine orders. For the cause of stable power and sameness, the supplier of being. and that which ts the first principle of conversion to all things, are comprehended in the male. But that which emits from itself all-various progressions and sepa- rations, measures of life and prolific powers, is contained in the female. Hence, Timirus, elevating himself to all the Gods, very properly comprehends the whole orders of them, in a division into these genera. Such a division, likewise, 1s most adapted to the proposed theory. For this universe is full of these twofold divine genera. For heaven has to earth (that we may assume the extremes) the order of the male to the female; becanse the motion of heaven imparts productive princi- ples and powers to every thing [sublunary]; and earth receiving the effluxions thence proceeding, is parturient with and generates all-various animals and plants. Of the Gods also in the heavens, some are distinguished according to the male, but others according to the female. And of those powers that govern generation in an unbegotten manner, some are of the former, but others of the latter co-or- dination. In short, the demiurgic choir is abundant in the universe, and there are many rivers of life, some of which exhibit the form of the male, but others of the female characteristic. And what occasion is there to say much on this sub- ject? For from the liberated unities," both masculine and feminine, various orders proceed into the universe. Hence, he who is entering on the discussion of the universe, very properly invokes the Gods and Goddesses, from both which the universe receives its completion, and beseeches them that what he asserts may be consistent, and particularly that it may be agreeable to their divinities. For this is the sublimest end of theory, to run upward to a divine intellect ; and as all
* For efadwy here, it is necessary to read πα
᾿ς ‘Tim. Plat. Vou. 1. 2A
136 PROCLUsS ON THE [Βοοκ 11.
things are unifurmly comprehended in it, to arrange the discussion of things agree- ably to this causal comprehension. Βαϊ that whichis the second end, and is con- sequent to this is, for the whole theory to receive its completion conformably to human intellect and the light of science. For the whole, the perfect, and the uniform, pre-exist ina divine ‘ntelleet; but that which is partial and falls short of divine simplicity, subsists about a mortal intellect.
Why however, does Timwus say, that itis necessary to pray, and magnifi- cently proclaim that the Gods and Goddesses should be invoked, yet does not pray, though an opportunity for so doing presents itself, but immediately converts himself to the proposed discussion? We reply, itis because some things have theirend comprehended inthe very will itself; bat others, distuibute! another enerzy after the will, and through action accomplish that which was the object ofthe will. And a life indecd, conformable to philosophy, depends on our wall, and a deficiency init, is contrary to the will [But the consequences resulting from a life conversant with external actions, are not dependent ou our will;] for the end of thems not placed in us. We may tustly, therefore, rank prayer among the number of things which have all their perfection in the will Dor the wish to pray, isa desire of conversion to the Gods. And Us desire itself conducts: the desiring soul, and conjoins it to divinity, which as the first: work of prayer." Hence it is not proper first to wish, and afterwards to pray, but he that wishes to pray, will at the same time have prayer as the measure of his wish, one person indeed in a greater, but another ina less degree. Parther still, this also is: the work of a true prayer, for those things for which we pray to be common to the Gods, both according to powers and energies, and for us to eflect them im con-
junction with the Gods.—-Thus if some one should pray to the powers that ampu-
tate matter, and obliterate the stains arising from generation, but should himself
particularly endeavour to effect this, through the cathartic virtues; such a one in conjunction with the Gods, would entirely accomplish a dissolution of his mate- rial bonds. ‘This therefore Timaus here effects. For those things which he prays to the Gods to accomplish, he himsclf completes, disposing the whole discourse according to human intellect, but so as to be in conformity to the intellect of the
Gods.
And such is my prayer to the Gods with reference to mysclf; but as
' Por axovecec in this place, we must read ἀπονέμει,
> For ψνχὴν bere, itis obviously necessary to τὰ ad euyyp.
Buok 11.} Tim. Eus of Plato. 187
to what respects you, it is requisite to pray that you may easily learn, and that I may be able to exhibit what I scientifically conceive, in the clearest manner about the proposed subjects of discussion. [According to my opinion therefore, the following division must first be made. ]""’
The exhortation of the auditors, is a thing consequent to the prayers* {of Timrus]. For it is necessary that the replenishing source being suspended from its proper causes, should previously excite its recipients, and convert them to itself, prior’ to the plenitude which it confers; in order that becoming more adapted, they may happily receive the intellectual conceptions which it imparts. For thus the participation will become more perfect to them,’ and the gift will be rendered more easy to the giver. Moreover, this very circumstance of facility, is adapted to those that imitate the whole fabrication ; from which abiding and rejoicing in itself, all things proceed to the effects which it excites. Farther still, to produce one series, through the contact of secondary with prior natures, adum- brates the demiurgic series, which proceeds as far as to the last of things. For if the anditors receive what is said conformably to the intellect of Timaus, but Timeus disposes the whole discussion conformably to the intellect of the Gods, it will happen that the whole conference will in reality be referred to one intellect, and one intellectual conception. Besides this also, the self-motive nature of souls is sufficiently indicated, that being moved by the Gods, they also move themselves, and produce from themselves sciences. For the words, “ what [screntifical'y con- ceive,” exhibit the energy which is impelled from a life whose power is free.
According to my opinion therefore, these things are first to be considered ; that Timeus being a Pythagorean, and preserving the form of Pythagorie dis- cussions, is immediately exhibited to us as such, from the very beginning. For Socrates does not enunciatively declare his opinions to -others, but having dialectically purified their conceptions, unfolds trath into light; who also said to them, that he knew nothing except to make an assertion for give a reason] aud receive one. But Timaus, as also addressing his discourse to men, says that he shall enunciate his own dogmas, not at all busying himself with foreign opi-
* The original of the words within the brackets belongs to the text, but is not to be found in the commentaries of Proclus, though as the reader may see, he comments on these words.
* For yvyxars here also, it is necessary to read evyass.
2. Instead of xpos τῆς πληρώτεωε in this place, we must read πρὸ rns πληρωσεωε.
4 For ro yap avrow, read rows yap avruss.