Plato: The Epinomis or The Philosoper

[Guest guest]

Dear All. The following is from: http://www.new-library.com/zoller/library/plato/epinomis.shtml Love and regards,Sreenadh===============Plato: Epinomis

anciently

attributed to Plato. Some modern scholars now attribute this work to

one of Plato's students. It teaches the importance of mathematics and

astronomy in the education of the wiseman. Important with regards to

astrotheology. ===============

 

 

The Epinomis or The Philosoper

 

 

Persons of the dialogue:

An Athenian Guest,

Clinias the Cretan, and Megillus the Lacedæmonian.

 

<973a> According to our agreement, O guest, we are all of us

rightly assembled, being three, I, and you, and Megillus here, for the purpose

of considering after what manner we should investigate prudence; which when

understood, we say that it causes the human habit to subsist in the most

beautiful manner possible to man, with respect to itself. For we have discussed

every thing else respecting the establishment of laws. But <973b> we have

not yet related and discovered, that which it is the greatest thing to discover

and relate, I mean, what that is by the learning of which mortal man will become

wise. We should now endeavour not to leave this uninvestigated: for, if we do,

we shall nearly leave that imperfect, for the sake of rendering which apparent

from the beginning to the end we have all of us proceeded thus far.

<973c> Guest: You speak well, friend Clinias. But I think

you will now hear a wonderful discourse, though again in a certain respect it is

not wonderful. For many that we meet with in life assert, that the human race

can neither be blessed nor happy. Attend, therefore, and see, whether it appears

to you as well as to me, that by speaking as follows about this affair we shall

speak well. For I say it is not possible for men in this life, except a few, to

become blessed and happy. But the hope is beautiful that after death we shall

obtain every thing, for the sake of which we cheerfully live and die in the best

manner we are able. Nor is my assertion novel, but that which we all after a

certain manner know, as well Barbarians as Greeks. For the production of every

animal is in the beginning difficult. In the first place, the participation of

the f_tal habit is difficult; and, in the next place, to be nourished and

educated. And, as we all say, these things are accomplished through ten <974a>

thousand labours. The time, too, is short, not only with respect to the

endurance of calamities, but every thing else which causes human life to take

breath, as it were, about a medium. For old age swiftly arriving makes every

one who is not full of puerile opinion unwilling to return to life again, when

he considers the life he has lived. And is not the <974b> subject of our

present investigation an argument of the truth of these assertions? For we

investigate how we may become wise, taking it for granted that there is in each

of us a power by which this may be accomplished. But wisdom then flies from us,

when we apply ourselves to any of those things which are called by the name of

art or prudence, or to any other such particulars as we rank among the sciences;

because <974c> no one of these, as being conversant with human affairs,

deserves to be called by the appellation of wisdom. The soul, however,

vehemently confides and prophesies, that she naturally possesses this power: but

what it is, and when, and how it subsists, she is not altogether able to

discover. But do not our doubting and investigation respecting wisdom refer to

this exceedingly, viz. that there is abundance of hope for such as are able to

examine both themselves and others prudently, and in an according manner,

through every kind of reasoning and disputation? Shall we say that these things

are so, or not?

<974d> Clin: We admit that they are, O guest, hoping that we

shall in time, together with you, entertain the most true opinions respecting

them.

Guest: In the first place, then, let us discuss those other

pursuits which are, indeed, called sciences, but do not render him wise who

receives and possesses them; that, removing these out of the way, we may

endeavour to assign the particulars of which we are in want, and, <974e>

when assigned, to learn them. Let us, therefore, first consider the things which

the mortal genus first requires: for these are nearly most necessary, and truly

such as are first. [see note 1] But he who is knowing in these, though at first

he may appear to be wise, yet now he is not considered <975a> as such, but

is rather disgraced by science of this kind. We shall mention, therefore, what

they are, and shall show that every one who proposes to appear to others to be a

most excellent man, will avoid these through the possession of prudence and

accurate study. Let the first art then be that which orders us to abstain from

the eating of human flesh; this, according to the fable, being the practice of

mankind formerly, after the manner of savage animals, and which recalls us to

legal nutriment. The ancients, indeed, were and are benevolent to us. Let us, <975b>

however, bid farewell to those whom we call the first men. The preparation,

indeed, and nutriment of Cerealian food is beautiful and good, but will never

render a man completely wise: for it is attended with molestation. Nor yet will

the whole of agriculture he able to accomplish this. For we all of us appear to

undertake the cultivation of the earth, not from art but nature, through the

favour of Divinity. But neither can the construction of houses, the whole of

architecture, the <975c> making of every kind of furniture, the art of the

coppersmith, and the apparatus of tectonic, plastic, plectic, and, in short, of

all instruments which are accommodated to the vulgar, but are not subservient to

virtue, accomplish this. Nor, again, can the whole of hunting, though it is

various and artificial, confer magnificence on the wise man. Nor yet

divination, or the interpreting art; for these alone know that which <975d>

is asserted, but they do not understand whether it is true or not. Since then

we see that none of those arts by which necessaries are procured can make any

one wise, after this that discipline remains which is for the most part

imitative, but by no means serious. For imitation is here effected by means of

many instruments, and through many gestures of bodies not altogether graceful. In discourse, too, there is imitation in every Muse; and in things of which the

graphic art is the mother, where things, many and all-various, are expressed in

moist and dry bodies; none of which, though fabricated with the greatest

diligence, can in any <975e> respect render a man wise. After imitation,

those arts remain which afford innumerable helps to men on innumerable

occasions. The greatest of these and the most useful is the warlike art; but it

is in want of abundance of felicity, and naturally rather requires fortitude

than <976a> wisdom. But that which they call the medicinal art affords us

assistance in unseasonable cold and heat, and in all those circumstances by

which the nature of animals is injured; at the same time that no one of these

contributes to the most true wisdom, for they proceed by uncertain conjectures

and opinions. We likewise acknowledge that pilots and sailors afford us

assistance; but at the same time we do not permit any <976b> one of these

to be called a wise man. For none of them knows the rage, or the friendship, of

the winds, which is the most acceptable thing in the whole of the pilot's art. Nor yet do we call those wise who by the power of eloquence afford assistance in

courts of justice; for these pay attention to the manners of opinion, through

memory and experience, but wander from the truth of things just in reality. There still remains a certain absurd power with respect to the opinion of

wisdom, which many denominate nature rather than wisdom. This takes place when

any one easily understands a thing which he is learning, and firmly remembers a

multitude of things; and can rapidly attribute to any thing <976c> that

which is accommodated to it, when it is proper so to do. For all these some

denominate nature, others wisdom, and others sagacity of nature. But no prudent

person will ever be willing to call any one of these a truly wise man. It is

however necessary, that a certain science should be rendered apparent, which he

who possesses will be truly wise, <976d> and not only so in opinion. But

let us consider; for we are attempting a thing in every respect difficult, as we

are endeavouring to find something different from the above-mentioned

particulars, which many truly and with propriety called wisdom, and which he who

receives will neither be vile, nor stupid, but be rendered through it wise and

good, and become an elegant man in a city, whether he governs or is governed.

Let us, therefore, consider this in the first place, investigating that one

science belonging to human nature, which not existing, man would <976e>

become most stupid and unwise. But this is not very difficult to perceive. For,

as I may say, referring one to one, that which number imparts to the mortal race

will accomplish this. I think, however, that a God himself, rather than a

certain fortune, gave us this for our preservation. It is proper, however, to

inform you what God I think it was, though my opinion will appear wonderful, and

yet in a certain respect not wonderful. For, how is it possible that he who is

the cause <977a> to us of every thing good should not also be the cause of

by far the greatest good, prudence? But what God am I celebrating, O Megillus

and Clinias? Nearly Heaven, whom it is most just we should, in the highest

degree, honour, and fervently pray to, since this is done by all other Dæmons

and Gods. That Heaven, indeed, is the cause to us of all other good, we all

acknowledge. But we must also assert that, at the <977b> same time, he

has given us number, and still imparts it to us, if any one is willing to follow

us in what we say. For he will ascend to the right contemplation of this

divinity (whether we may be allowed to call him the World, or Olympus, Heaven,)

who attends to the variety it contains, and how, by the courses of the stars

which revolve in it, it imparts the seasons and nutriment to all things; and

besides these, prudence, as we have said, together with all number, and every

other good. But this is the greatest thing, when any one, receiving from him

the gift of number, proceeds through every circulation. Again, recurring back a

little, let us <977c> call to mind that we very rightly conceived that, by

taking away number from human nature, we should be deprived of prudence. For

the soul of this animal would scarcely any longer be able to receive every

virtue, if deprived of reason. But the animal which does not know two and

three, the even and the odd, and is entirely ignorant of number, will never be

able to give a reason respecting those things of which it alone possesses

sensation and memory; but nothing hinders it from possessing <977d> the

other virtues, I mean fortitude and temperance, without this knowledge. However, he who is void of true reason can never become wise. And he to whom

wisdom is not present, which is the greatest part of the whole of virtue, as in

this case he will not be perfectly good, so he will never be happy. So that

there is the greatest necessity that number should be established as a

principle: but to show that this is necessary, a discourse longer than the

preceding is requisite. It was, however, just now rightly asserted by us, that

all the other arts which <977e> we a little before enumerated, must be

entirely subverted if the arithmetical science is taken away. But some one who

looks to the arts may be of opinion, that there are but few things in which

mankind are indigent of number; yet, even here its utility is great. But if any

one looks to that which is divine and mortal in generation, in which the

cultivation of divinity and true piety are known, he will find that no <978a>

prophet can comprehend the mighty power which the whole of number possesses. For it is evident that every thing pertaining to music requires numbered motion

and sound. And, which is the greatest thing, it may be easily known that number

is the cause of every thing good, but of nothing evil, because every irrational,

disordered, inelegant, and unharmonious lation, and all such things as

participate of a certain evil, are deprived of all number. And this ought to be

thus understood by him who is to be finally happy. To which we may add, that he

who is ignorant of the just, the good, the beautiful, and all such things, and <978b>

who has not received a true opinion respecting them, cannot employ the power of

number in order to persuade himself and others.

But let us now proceed to

consider how we learnt to number: Whence, then, came we to perceive one and two;

so that we might understand that in order to the knowledge of which we received

this <978c> power from the universe? Nature, indeed, has not imparted to

many animals the power of numbering, derived from their parents; but Divinity

first implanted in us the ability of understanding number in that which is

pointed out to us. Afterwards he rendered it more apparent to us; in which

unfolding of things nothing can be seen more beautiful, if one thing is compared

with another, than the genus of day. <978d> In the next place behold the

night, which possesses the greatest diversity. For, by continually revolving

these things, you will see many days, and many nights, in which the heavens,

without ceasing, teach men one and two, so that even the most indocile may hence

learn to number. For thus each of us, on perceiving these things, may

understand three and four, and the many. And from these, Divinity fabricating,

made one thing the moon, which at one time appearing greater, and at another

less, continually varies as far as to fifteen days and nights. And this is <978e>

a period, if any one is willing to establish the whole circle as one. So that,

as I may say, the most indocile animal may learn to number, if he is one to whom

Divinity has imparted the ability of learning. And, as far as to these, and in

these particulars, every animal has the ability of <979a> becoming skilled

in arithmetic, by considering one thing itself, by itself. But always to reason

about all numbers, when compared with each other, appears to be a more arduous

undertaking. And for the sake of this, Divinity having made, as we have said,

the moon, increasing and decreasing, fabricated months for the purpose of

constituting the year, and caused us to compare every number with number, with

prosperous fortune. Hence, earth bears fruit for us, and becomes prolific, so

that she is the nurse of all animals; and winds and showers are produced, <979b>

neither immoderate nor immense. But if any thing evil happens in these, it is

proper to accuse not a divine, but human, nature, as unjustly distributing its

own life. To us, therefore, investigating laws, it has appeared, that other

things which are best for men, are easy to be known, and that every one can

sufficiently understand and perform what we asserted respecting them, if he

understands what is advantageous and what is not so. It has been shown by us,

indeed, and at present it appears, that all other pursuits are not difficult in

the <979c> extreme; but to assign the manner in which men may be rendered

good, is perfectly difficult. And again, to possess other goods in a proper

manner is, as has been said, possible, and not difficult, - I mean riches, and

the body. Likewise, every one acknowledges it is requisite that the soul should

be good; and every one will say that it becomes good through temperance,

fortitude, and the like. Every one, too, will say that the soul ought to be

wise; but what the wisdom is which it ought to acquire, is not, as we just now

observed, determined by any of the <979d> multitude. Now, therefore,

besides the above-mentioned kinds of wisdom, we have discovered a wisdom by no

means vile; so that he who learns what we have discussed will appear to be wise.

But whether he who learns these things will be in reality wise and good, must

become the subject of our discourse.

Clin: How justly, O guest, you said that you should endeavour to

speak greatly about great things! <979e>

Guest: They are not trifling things, Clinias; and what is of still

greater consequence, they are in every respect true.

Clin: Exceedingly so, O guest; but, at the same time, do not yield

to labour, but continue your discourse.

Guest: I will. Neither do you, therefore, be weary of hearing.

Clin: We shall not: for I will be answerable to you for both of us.

 

<980a> Guest: It is well. But it is necessary, as it

appears, to speak first of all from the beginning; and especially, if we are

able, we should comprehend in one name that which we consider as wisdom. But if

we are very incapable of accomplishing this, we should consider that which ranks

in the second place, the quality and number of those arts, which he who receives

will, according to our doctrine, be a wise man.

Clin: Proceed, then, in this manner.

Guest: In the next place, then, the legislator will be without envy

<980b> who speaks better respecting the Gods than the ancients, and who

employing, as it were, beautiful discipline, honours the Gods with hymns, extols

their felicity, and thus passes through life.

Clin: You speak well, O guest; since the proposed end of your laws

consists in acquiring the best and most beautiful end of life, through

reverencing the Gods, and purity of conduct.

Guest: How, therefore, shall we speak, Clinias? Does it appear to

you that we should vehemently honour by hymning the Gods, and that we should

beseech them that we may proceed to speak things the most beautiful and the best

respecting their divinities? Or how do you say?

 

<980c> Clin: Thus, in a wonderful manner. But, O dæmoniacal

man, confiding in the Gods, pray, and begin your discourse on the beautiful

things respecting the Gods and Goddesses.

Guest: Be it so, if Divinity himself is pleased to be our leader. Do you only pray with me.

Clin: Now, therefore, proceed with your discourse.

Guest: As the ancients, then, as it seems, have badly delivered in

images the generation of Gods and animals, it is proper, in the first place,

according to our former assertion, to accomplish this in a better <980d>

manner, by resuming our discourse to the impious. For, if you remember,

Clinias, we have shown that there are Gods, that their providence extends to all

things both small and great, and that they are not to be appeased by any unjust

supplications or gifts. These things, indeed, you should call to mind, because

they are highly true. But the greatest among those assertions is this, that

every soul is more ancient than every body. Do you remember? or, rather, do you

not perfectly <980e> remember this? For that which is better, more

ancient, and more divine, is prior to that which is worse, junior, and less

honourable. And, universally, that which governs is more ancient than that

which is governed, and that which leads than that which is led. We must <981a>

admit this, therefore, that soul is more ancient than body. But, if this be the

case, it is probable that what is first in the generation of the first must take

the lead. We lay down this position, then, that the principle of a principle

subsists in a more becoming manner, and that thus we shall most rightly ascend

to the wisdom respecting the generation of the Gods.

Clin: Let these things be so, which are asserted in the best

manner we are able.

Guest: Come, then, do we not say that an animal then subsists most

truly according to nature, when one composition of soul and body produces by its

junction one form?

Clin: We do.

 

<981b> Guest: A thing of this kind, then, is most justly

called an animal.

Clin: It is.

Guest: But it is requisite, according to assimilative reasoning, to

say, that there are five solid bodies, from which the most beautiful and best

things may be fashioned. But the whole of the other genus possesses one form. For there is not any thing else which can be generated immortal, and in no

respect at any time possess colour, except the truly <981c> most divine

genus of soul. But this is nearly that alone to which it pertains to fashion

and fabricate; but it belongs to body to be fashioned, generated, and become the

object of sight. And we again assert (for it must not be said once only) that

it is the property of soul to be invisible, endued with knowledge, intelligible,

and to partake of memory and the reasoning power in even and odd mutations. As

there are, therefore, five bodies, it is requisite to say that two of them are

fire and water, that the third is air, the fourth earth, and the fifth æther.

But in the several principalities of these many and all-various animals are

produced. The truth of this we may thus learn in one of these bodies. <981d>

For let us, in the first place, consider the terrene genus of animals, viz. all

the human kind, all such animals as have many feet, and are without feet, such

as have a progressive motion, and such as are stable and connected by roots. But this one thing ought to be attended to, that though all animals are

constituted from all these genera, yet the terrene genus abounds with earth and

solidity. It is, however, requisite to place another genus of animals, which is

generated, and, at the same time, capable of being seen. For it consists for

the most part of fire; but likewise contains small parts of earth and air, and

of all other things. <981e> Hence, it is requisite to assert that

all-various and visible animals are generated from this genus. It is likewise

necessary to think that these genera of animals constitute all that the heavens

contain; or, in other words, that they are the divine genus of the stars,

consisting of a most beautiful body, and of a soul the most happy and the best. It is also requisite to consider this respecting these two genera of animals. For <982a> each of them is, from the greatest necessity, either

indestructible, immortal and divine, or the life of each is so extended as not

to require any longer period of duration. In the first place, therefore, as we

have said, we must consider that there are these two genera of animals. And we

again say that both of them are visible; the one, as it appears, consisting

wholly of fire, and the other of earth. We must likewise assert, that the

earthly genus is moved in a disorderly manner, but that which consists from

fire, in perfect order. It is proper, therefore, to <982b> consider that

which is moved without order, as stupid. But it is requisite to establish this

as a great argument, that the natures which revolve in the heavens are endued

with intellect, - I mean, that they always proceed according to the same and in

a similar manner, and both do and suffer the same. But the necessity of a soul

possessing intellect is by far the greatest of all necessities. [note 2] For it

promulgates laws governing and not governed. But when soul, which is a thing of

the <982c> most excellent nature, deliberates according to the most

excellent intellect, then that which is perfect according to intellect takes

place in reality, nor can an adamant be more firm and inconvertible than such a

soul. Indeed, the three fates preserve perfect that which is deliberated by

each of the Gods with the best counsel. It is requisite, therefore, men should

be convinced that the stars, and the whole of this progression, are endued with

intellect, from this circumstance, that they <982d> always perform the

same things. For in the past time they have deliberated for a wonderfully

extended period respecting their actions. But they are not, in deliberating,

agitated upwards and downwards, nor do they wander and revolve in a disorderly

manner, acting differently at different times. The contrary of this, however,

appears to many of us, - I mean, that because they perform the same things, and

in a similar manner, they are without a soul. The vulgar, too, embracing this

insane opinion, conceive that the human genus is intellectual and vital, <982e>

because it is moved, but that the divine genus is destitute of intellect,

because it abides in the same lations. But it becomes the man who attributes to

the Gods things more beautiful, more excellent, and more friendly to their

natures, to conceive that it is necessary to consider them as possessing

intellect, because they always accomplish the same things, according to the

same, and in a similar manner. And that this is the nature of the stars, most

beautiful to the sight, and which by a progression and musical dance, the most

beautiful and magnificent of all choirs, produces in all animals every thing

that is proper and becoming. But that we justly consider them as animated, may,

in the first place, be <983a> evinced by their magnitude. For they are

not in reality so small as they appear to be; but it deserves to be believed,

that each of them is of an immense magnitude, as this may be shown by sufficient

demonstrations. For we may rightly think that the whole sun is larger than the

whole earth; and that all the stars possess a wonderful magnitude. We should

consider, therefore, after what manner so great a bulk can be made to <983b>

revolve by a certain nature perpetually in the same time. I say, therefore,

that Divinity is the cause of this, and that it cannot in any other manner be

accomplished. For it can no otherwise become animated than through a God, as we

have evinced. As Divinity, therefore, is the cause of its animation, and all

things are easy to a God, in the first place, he generated every body and every

bulk in the heavens an animal; and, in the next place, he caused it to move in

that manner which he conceived, by a dianoëtic energy, to be the best. And

now, respecting all these particulars, we shall make one true assertion, viz. It

<983c> is impossible that earth, heaven, all the stars, and all the bulks

composed from these, could subsist, unless a soul is either present with each,

or resident in each, enabling them to revolve with such accuracy according to

years, and months, and days, and thus procuring for all of us every good. But

it is requisite that, by how much more vile man is than celestial animals, by so

much the less should he trifle, but assert something conspicuous concerning

them. He, therefore, who assigns certain fluxions of bodies, or natures, or any

thing of this kind, as the causes of the celestial convolutions, will not assert

any thing conspicuous.

 

It is, however, requisite to reconsider what we have

said with the <983d> utmost attention, that it may appear whether our

assertions were reasonable, or altogether futile. In the first place, then, we

said, that there were two things, the one soul, and the other body; and that

there were many things pertaining to each. We likewise asserted, that all these

mutually differed from each other; and that there was no other third thing

common to any one of them: but that soul differed from body in this, that the

former possessed, and the latter was destitute of, intellect; that the one

governed, and the other was in a state of subjection; and that the one was the

cause of all the passions of bodies, but that the <983e> other was not the

cause of any one of these. So that he who asserts that celestial natures were

generated by any thing else, and that they do not consist, in the manner we have

said, from soul and body, must be very stupid and irrational. If, therefore, it

is requisite that the arguments respecting all such particulars as these should

be victorious, and that every nature of this kind should be believed to be

divine, one of these two things must follow, viz. we must either celebrate the

celestial orbs as Gods, and in so doing we shall act most rightly; or we must

consider <984a> them as images of the Gods, fabricated as statues by the

Gods themselves. For these two consequences are neither absurd nor of small

importance, but, as we have said, one of these must ensue; and these statues are

to be honoured beyond all other statues. For no statues will ever be found more

beautiful and more common to all men than these, nor any that are established in

more excellent places, or which so transcend in purity, venerableness, and all

life, as these, which are <984b> throughout generated the same. Now,

therefore, we should also endeavour to assert this respecting the Gods, viz.

Since we perceive two species of visible animals, one of which we say is

immortal, and the whole of the other which is terrene, mortal, we should

endeavour to unfold, according to probable opinion, three species of animals

which subsist between these five. After fire, then, we place æther; and

we assert, that from it soul fashions animals which possess, like other <984c>

genera, an abundant power from their own nature, but the smallest degree of

power for the sake of a mutual bond, from other genera. But, after æther,

soul fashions from air another genus of animals; and a third genus from water.

Soul, therefore, having fabricated all these, filled the whole of heaven with

animals, employing, to the utmost of its power, all the genera, as all these

participate of life. But the second, third, fourth, and fifth, beginning from

the generation of the visible Gods, at <984d> length end in us men. Respecting the Gods, Jupiter, Juno, and all the rest, let any one assign them

such places as he pleases, if he only distributes them according to the same

law, and considers this reasoning as stable.

 

We must call, therefore, the

nature of the stars, and such things as we perceive together with the stars, the

visible Gods, the greatest and the most honourable, perceiving every way most

acutely, and ranking among such things as are first. But after, and under

these, in a following order, dæmons subsist, an aërial genus,

possessing a third and middle <984e> seat, who unfold the will of the Gods

to men, and whom it is highly fit we should honour by prayers, for the sake of

obtaining their propitious intercession. We cannot, however, wholly perceive

either of these two kinds of animals, one of which subsists in æther, and

the other in a following order in air. For, though these dæmons are by

their situations near us, yet they never become manifest to us; but they

participate of an admirable prudence, as being docile and of a good memory; and

they <985a> know all our thoughts. They likewise love in a wonderful

manner worthy and good men, and vehemently hate such as are vicious, as being

themselves participants of pain. For the Gods, indeed, who possess the end of a

divine allotment, are situated beyond the reach of all pleasure <985b> and

pain, and participate, in the utmost perfection, of prudence and knowledge. And, as the heavens are full of animals, these dæmons, and the highest

Gods, mutually [note 3] interpret all things to each other. For the middle

animals are borne to earth and the whole heaven with a light and rapid impetus. But he who assimilates the fifth genus of animals, which is from water to a

demigod, will assimilate rightly. And this genus is sometimes visible, and

sometimes concealed from our sight; and, when <985c> it is visible, is

seen in a wonderful and obscure manner. As, therefore, there are these five

kinds of animals, whatever occurs to us in dreams, oracles, and divinations, and

such things as we hear through the voice of the healthy or diseased, or which

happen to us at the close of life, whence many sacred rites are instituted, both

privately and publicly, and will be instituted hereafter, - with respect to all

these, the legislator who possesses the smallest degree of intellect, will never

make innovations in any of them, lest he should turn his city to a religion

which possesses nothing conspicuous. Nor will he forbid any thing respecting

sacrifices which the <985d> law of his country has established, as being

convinced that it is not possible for a mortal nature to know any thing about

such like particulars. And for the same reason must not those be the worst of

men who do not celebrate the truly apparent Gods, and who suffer the other Gods

to remain deprived of their sacred rites, and the honours which are their due? For this <985e> is just as if someone should perceive the sun and moon

inspecting without receiving any honours from the whole of the human race, and

at the same time should not be anxious for the celebration of their divinities

by mankind, that festivals and sacrifices may be instituted, and <986a>

that certain parts of greater and lesser years may be often distributed in

honour of them. Would not such a one, if he should be said to be evil both to

himself and to any other by whom he is known, be justly said to be so?

 

Clin: Undoubtedly, O guest: for such a one must be the worst of

men.

Guest: Know assuredly then, friend Clinias, that this very thing

has now happened respecting myself.

Clin: How do you say?

Guest: Know that there are eight powers revolving round the whole

heaven, which are sisters to each other, and which I have beheld without paying

them any great attention: for this is easy for another to accomplish. Of these,

the following are three; one of the sun, another <986b> of the moon, and

another of all the stars, which I mentioned a little before: and besides these

there are five others. [note 4] With respect to all these, and such natures as

are contained in these, whether they have a progressive motion themselves, or

are borne along in vehicles, no one of us should at any time think that some of

them are Gods, and others not; nor yet, that some of them are legitimate, but

others such as it is not lawful for any of us to mention; but we should say that

they are all <986c> of them brothers, and that they live in fraternal

allotments. We should likewise honour them, not ordaining for some a year, for

others a month, and for others no allotted portion of time, in which they

accomplish their revolutions, and at the same time give perfection to a world,

which reason determines to be the most divine of all visible things. This world

a happy man will in the first place admire; and, in the next place, he will

ardently desire to learn as much respecting it as <986d> is possible to a

mortal nature; thinking that he shall thus pass through life in the best and

most fortunate manner, and after death arrive at places adapted to virtue; and

thus being truly initiated, and participating in reality of prudence, and

becoming one, will pass the rest of his time in the contemplation of things the

most beautiful of all such as pertain to the sight.

 

It now remains that we

should relate, in the next place, what and how <986e> many these are. For

we may without falsehood strenuously assert as follows. I again say, then, that

there are eight of these, three of which we have already discussed, and

consequently five remain. But the fourth and fifth lation and transition are

nearly equal in swiftness with the sun, and are neither slower nor swifter. And

of these three, intellect is always a sufficient leader, I mean of the sun,

Lucifer, and that third which cannot be denominated because it is not known. But the reason <987a> of this is, because a Barbarian was the first

spectator of these. For an ancient region is the nurse of those who first

understood these particulars through the beauty of the summer season. And such

was Egypt, and Syria, where, as I may say, all the stars are perpetually

apparent, because clouds and rain are always far remote from that part of the

world. Hence, both here, and in every other place, these things are found by

the experience of an infinite length of time to be true; and on this account

they ought boldly to be established by the laws. For to <987b> think that

divine natures are not honourable, or that these things are not divine, is

clearly the province of one not endued with intellect. But it is requisite to

assign this as the reason why they have no names, though indeed they are

denominated by certain persons. For Lucifer is called Vesper, or the star of

Venus, by which it is probable that the author of this appellation was a Syrian.

But the star which revolves with an equal velocity with the sun and Lucifer, is

called Stilbon, or Mercury. And, besides these, there are three lations of

those stars, whose course is to the right hand, in conjunction with the sun and

moon. But it is requisite to call the eighth orb [note 5] one, which may with

the greatest propriety be denominated the upper world. This orb moves contrary

to the rest, and draws the others along with it, according to the opinion <987c>

of those who have some skill in these affairs. But it is necessary to speak of

such things as we sufficiently know. For true wisdom will thus in a certain

respect appear to him who participates, though in a small degree, of right and

divine intelligence. Three stars then remain, one of which differs from the rest

by the slowness of its motion. This star is called by some Phaenon, or Saturn. That which is next to this in slowness is called Phaethon, or Jupiter: and,

after this follows Puroeis, <987d> or Mars, who has the most red colour of

them all. These things, when explained by any one, are not difficult to be

understood; but, when understood, we should frame such conceptions respecting

them as we have mentioned above. This, also, ought to be known by every

Grecian, that we inhabit a region which is nearly the best of all others for the

acquisition of virtue. But it is proper to assert that its praise consists in

being situated between the nature of summer and winter. However, as we have

said, because we are more distant from the nature of summer than the Barbarians

we understood posterior to them the orderly arrangement of these Gods; yet we

must assert, that whatever <987e> the Greeks receive from the Barbarians,

is by them carried to greater perfection. This, too, we should conceive to be

the case with respect to the subject of the present discourse. For, though it

is difficult to discover without ambiguity all such particulars as the present,

yet the <988a> hope is both beautiful and great, that the Greeks will

reverence all these divinities with a more excellent mode of worship than that

which they receive from the Barbarians, and that they will employ both

discipline and the Delphic oracles, and every legitimate observance, for this

purpose. Nor should any Greek be at any time fearful, that mortals ought not

busily to employ themselves about divine concerns; but, on the contrary, he

should think that neither is a divine nature destitute of intellect, nor

ignorant of human nature. For he knows that, in consequence of Divinity acting

as a teacher, those that are taught follow <988b> and learn: and he

likewise certainly knows that he teaches us number and to numerate. For he

would be the most stupid of all beings if he were ignorant of this. For, as it

is said, he would truly be ignorant of himself, if he were indignant, and not

delighted with those that are able to learn, and who are rendered good through

Divinity. But it is highly reasonable to suppose that the first conceptions of

men, respecting the <988c> nature and actions of the Gods, were neither

such as wise men would frame, nor those that succeeded them. For they asserted,

that fire and water, and the other bodies, were the most ancient of all things;

but that the particulars belonging to that wonderful thing soul were of

posterior origin. Hence, they considered the lation of body as better and more

honourable, and as moving itself through heat and cold, and every thing else of

this kind: but they asserted that soul neither moved body nor <988d>

itself. But, now since we say, if soul subsists in body, that it is not at all

wonderful it should move and carry about both the body and itself, there can be

no reason to disbelieve its ability to carry about a certain weight. Hence, as

we now think proper to assert, that soul is the cause of the universe; and as of

things, some are good and others evil, it is not at all wonderful, that soul

should be the cause of every lation and motion, but that a lation and motion

which tends to good should <988e> proceed from the best soul, and a lation

and motion to the contrary, from a contrary soul. But it is necessary that

things good should have vanquished, and should continue to vanquish, things

which are not so. All these particulars have been asserted by us according to

Justice, the avenger of the impious. With respect, however, to that which we

have just now examined, we ought not to hesitate in asserting, that a good man

is a wise man.

<989a> Let us however see, whether this wisdom, of which

we were some time since in search, can be acquired by discipline or art. For, if

we are destitute of the knowledge of this, we shall be ignorant of things just. Thus it appears to me, and therefore I assert this to be the case. For, having

explored upwards and downwards, I will endeavour to evince to you that which has

become apparent to me. For, when the greatest part <989b> of virtue is

negligently attended to, it becomes the cause of ignorance, as what we have just

now said appears to me most perspicuously to signify. But no one shall persuade

us, that there is any part of virtue belonging to the mortal race, greater than

piety. We must likewise assert that this is not produced in the most excellent

natures through the greatest ignorance. But those are the most excellent natures

which are most rarely found, and which when found benefit others in the highest

degree. For the soul which moderately and mildly receives a flow, or <989c>

the contrary nature, is simple and ingenuous: it likewise admires fortitude, and

is obedient to temperance: and, what is the greatest of all in these natures, it

is able to learn, is of a good memory, is a lover of literature, and is very

much delighted with things of this kind. For these things are not easily

implanted by nature; and when they are innate, and obtain proper education and

discipline, their possessors obtain such authority over most part of their

inferiors as to cause them to think, speak, and act, in such a manner as is

requisite, and when it is requisite, towards the Gods; prevent them from

employing artifice in the sacrifices and purifications which are performed both

to Gods and men; <989d> and dispose them to honour virtue in reality,

which is the most important of all things to every city. This part, therefore,

we say is naturally the most principal, and, when instructed, is capable of

learning in the greatest degree, and in the best manner. But no one can teach,

unless Divinity leads the way. It is better, therefore, not to learn from one

who teaches, but at the same time does not act after this manner. However, from

what we have now said, it is necessary to learn these <989e> things; and I

have asserted that a nature of this kind is the most excellent. Let us then

endeavour to explain what these particulars are, and how it is requisite to

learn them; and this both according to my ability, who am the speaker, and the

ability of those who are able to hear, that we may know after what manner

certain things pertaining to <990a> the culture of divinity may be learnt.

Perhaps, therefore, what you will hear is unusual: we shall, however, mention

the name of the thing which, to him who is ignorant of it, would never appear to

be the name. Are you then ignorant of astronomy, and that a true astronomer is

necessarily the wisest of men? Not, indeed, that he is so who astronomizes

according to Hesiod [note 6], and all such as consider the rising and setting of

the stars; but this must be affirmed of him who contemplates the eight periods,

and how seven of these are contained <990b> under the first, and in what

order each revolves. But no one will easily contemplate these things, unless he

participates of a wonderful nature, as we have just now said, and as we shall

again say, unfolding what is to be learnt, and the manner of learning it. In

the first place, therefore, let this be said by us, that the moon accomplishes

its period most swiftly, and thus, first of all, leads forth month and full

moon. In the second place, it is requisite to consider the sun who produces the

solstices through the whole of his period, and, together with the sun, those

that <990c> revolve in conjunction with him. But that we may not often

assert the same things about the same, the revolutions of all those natures

which we mentioned before, and which it is not easy to understand, must be made

the subject of contemplation; preparing human nature for this purpose by

disciplines pertaining to these speculations, and this by long exercise and

labour, while it is in a juvenile state. On this account, the mathematical

disciplines will be necessary; of which the first and the greatest is that which

respects numbers, but not those that possess a body, but which contain the whole

of the generation and power of the even and the odd, as these two contribute to

the knowledge and nature <990d> of things. That which is very

ridiculously called geometry [note 7] follows these in an orderly succession. But the similitude of numbers naturally dissimilar to planes, becomes

conspicuous by comparison. This circumstance, however, to him who is capable of

understanding it, will evidently appear to be not a human, but a divine miracle.

After this, those numbers which receive a triple increase, and are similar to

the nature of a solid, are to be considered, and likewise those that are

dissimilar to this nature, which is called by those that are conversant <990e>

with it, geometry. But this, to those that are capable of understanding it, is

a divine and wonderful thing, that as the power of things always <991a>

revolves about that which is double, and in its own opposite, according to each

proportion, every nature is fashioned according to genera and species. The

first power, therefore, of the double proceeds according to number, in the ratio

of one to two, being double [note 8] according to power. But in that which is

solid and tangible, the double again proceeds from one to eight. Another power

of the double proceeds to the middle, but perhaps into that which is more than

the less, and less than the greater; while again, another power by the same part

surpasses, and is surpassed <991b> by the extremities. But in the middle,

of the proportion of six to twelve, the sesquialter and sesquitertian proportion

subsists. And in the middle of these, a power revolving to both distributes to

men an according and apt utility, which is imparted by the blessed choir of the

Muses for the sake of sports, rhythm, and harmony. All these things, therefore,

are produced and subsist after this manner. But their end is this, that we may

betake ourselves to divine generation, and the most beautiful and divine nature

of things visible, as far as divinity has conferred on men the ability of

beholding them. These, however, we <991c> shall never behold without the

above-mentioned discipline. Besides this, in our several conversations we must

refer every individual thing to its species, by interrogating and confuting when

any thing is improperly asserted. For this may be rightly said to be the most

beautiful and the first touch-stone which men can employ. But where only a

pretended examination takes place, it is of all labours the most vain. <991d>

 

Further still, the accuracy of time must be considered by us, and the exactness

with which it causes all the revolutions of the heavenly bodies to be

accomplished; that he who believes the assertion to be true, that soul is more

ancient and more divine than body, may also think it was beautifully and

sufficiently said, that all things are full of Gods, and that no one of the

natures more excellent than mankind, at any time forget, or pay but little

attention to our concerns. But in all such things as these we should thus

consider, that he who rightly apprehends each of these particulars will be

benefited by them; but that it will be better for him who does not, to invoke

Divinity. _he manner, however, in which <991e> these particulars may be

rightly apprehended is as follows: (for it is necessary to relate this also) -

Every diagram, system of number, and composition of harmony, together with the

one concord of all the stars in their revolutions, ought to be beheld by him who

learns in a proper manner. But that of which we are speaking will become

apparent to him who rightly learns looking to one thing. For, to those who

reason scientifically, there will appear to be naturally one bond [note 9] of

all these. But <992a> he who attempts to apprehend these in any other way

ought, as we have said, to invoke Fortune. For, without these, it is not

possible that any nature in cities can be happy. But this is the mode, this is

the education, these are the disciplines; and through these we must proceed,

whether they are difficult or easy. But it is not lawful to neglect the Gods;

since the prosperous conception of all the above-mentioned particulars becomes

apparent by an orderly progression. And I call him <992b> who rightly

apprehends all these, most truly the wisest of men. I likewise strenuously

affirm, both in jest and seriously, that such a one, when he has by death filled

up his allotted time, will no longer participate of many senses, as at present,

but will be a partaker of one destiny alone; and becoming one, instead of a

multitude of things, will be happy, and, at the same time, most wise and

blessed. And again, whether any one lives blessed on the continent, or in

islands, I affirm <992c> that he will always participate a fortune of this

kind; and that, whether any one living a public or a private life studies these

things, he will, in like manner, obtain the same destiny from the Gods. But, as

we have said in the beginning, and now the assertion appears to be most true, it

is only possible for a few of mankind to be perfectly blessed and happy. And

this is rightly asserted by us. For those that are divine and at the same time

prudent men, who naturally participate of the other virtues, and who besides

this have acquired all such portions of blessed discipline <992d> as we

have mentioned, these alone can sufficiently receive and possess all that

pertains to a divine destiny. We legally, therefore, ordain, that those who

thus labour in these things, both privately and publicly, when they have arrived

at old age, ought to possess the greatest authority in cities; and that others

should follow these, and should celebrate all the <992e> Gods and

Goddesses; and lastly, that all of us, in consequence of having examined these

things, may, with the greatest propriety, exhort the nocturnal assembly to the

pursuit of this wisdom.

Thomas Taylor's Notes to the Epinomis

1. That is, they are first to man, who is naturally adapted to proceed from

the imperfect to the perfect; but the perfect is first to nature.

2. For persuasion belongs to soul, but necessity to intellect.

3. By dæmons interpreting all things to the Gods, nothing more is

implied than an energy in dæmons, by which they become fitted to receive

the influence of divinity more abundantly.

4. Viz. the five planets, Saturn, Jupiter, Mars, Venus, and Mercury.

5. That is, the sphere of the fixed stars.

6. Alluding to The Works and Days of Hesiod. He is not a true astronomer

who studies the heavenly bodies with a view to the necessaries, conveniences, or

elegancies of a mortal life, but he who speculates them as images of true

beings.

7. Alluding to its name, which signifies the measuring of the earth, which

is a mechanical operation; but geometry is a speculative science.

8. Of numbers, some are linear, others superficial, and others cubic and

solid. The first are such as the number 2; the second such as the number 4,

which is the square or second power of 2; and the third such as eight, which is

the cube or third power of 2. Duple proportion also was considered by the

ancients as perfect. In the first place, because it is the first proportion,

being produced between one and two; and, in the second place, because it

contains all proportions within it self; for the sesquialter, sesquitertian, and

the like proportions are, as it were, parts below duple proportion. The numbers

which the author of the Epinomis here adduces are 1, 2, 4, 6, 8, 12. The ratio

of 4 to 2 is duple, and that of 8 to 4 is also duple. These two excesses are

equal in ratio, for that of each is duple, but they are not equal in number; for

8 exceeds 4 by 4, but 4 exceeds 2 by 2. Again, if we compare 6 to 4, and

afterwards to 8, in the first case we shall have a sesquialter, and in the

second a sesquitertian ratio; but these excesses are unequal in ratio, but equal

in number. For the ratio of 6 to 4 = 1½, and the ratio 8 to 6 = 1¹/3;

but 6 exceeds 4 by 2, and is exceeded by 8 by 2. Again, compare 12 to 6, which

is a duple ratio, and between these compare 8 to each. Then, 12 to 8 will be a

sesquialter ratio, and 8 to 6 will be a sesquitertian ratio; but a duple ratio

arises from 12 to 6; and the excesses between 12 and 8, and 8 and 6, are unequal

both in ratio and number. 9. Meaning Dialectic; for an account of which see my

Introduction to the Parmenides [Thomas Taylor Series vol. X].

 

 

This extract is taken from Taylor's Works of Plato, volume II (Thomas

Taylor Series , volume X).

 

Reproduced courtesy of: The Prometheus Trust

 

===============

[Guest guest]

Dear Sreenadh ji,

 

Most of the articles presented by You, are Masterpieces, but due to

sundry reasons, one may not be able to read the same, on the same day

you post them. Snce they are enjoyable and lengthy, one needs a proper

frame of free mind and lesiure hours to take them sip by sip in order to

relish the same. Hence you are requested to please create a Folder in

the Files Section and name it as " Articles uploaded by Sreenadh " or

something like this, so that they are not lost in the hundreds of mails

which pass by, weekly in the Group.

 

Love and regards,

 

Bhaskar.

 

 

, " Sreenadh "

<sreesog wrote:

>

> Dear All.

> The following is from:

> http://www.new-library.com/zoller/library/plato/epinomis.shtml

> <http://www.new-library.com/zoller/library/plato/epinomis.shtml>

> Love and regards,

> Sreenadh

> ===============

> Plato: Epinomis

> <http://www.new-library.com/zoller/library/plato/epinomis.shtml>

> anciently attributed to Plato. Some modern scholars now attribute this

> work to one of Plato's students. It teaches the importance of

> mathematics and astronomy in the education of the wiseman. Important

> with regards to astrotheology.

> ===============

>

> The Epinomis

> or The Philosoper

> Persons of the dialogue:

>

> An Athenian Guest,

>

> Clinias the Cretan, and Megillus the Lacedæmonian.

>

> <973a> According to our agreement, O guest, we are all of us

> rightly assembled, being three, I, and you, and Megillus here, for the

> purpose of considering after what manner we should investigate

prudence;

> which when understood, we say that it causes the human habit to

subsist

> in the most beautiful manner possible to man, with respect to itself.

> For we have discussed every thing else respecting the establishment of

> laws. But <973b> we have not yet related and discovered, that which it

> is the greatest thing to discover and relate, I mean, what that is by

> the learning of which mortal man will become wise. We should now

> endeavour not to leave this uninvestigated: for, if we do, we shall

> nearly leave that imperfect, for the sake of rendering which apparent

> from the beginning to the end we have all of us proceeded thus far.

>

> <973c> Guest: You speak well, friend Clinias. But I think you will

> now hear a wonderful discourse, though again in a certain respect it

is

> not wonderful. For many that we meet with in life assert, that the

> human race can neither be blessed nor happy. Attend, therefore, and

see,

> whether it appears to you as well as to me, that by speaking as

follows

> about this affair we shall speak well. For I say it is not possible

for

> men in this life, except a few, to become blessed and happy. But the

> hope is beautiful that after death we shall obtain every thing, for

the

> sake of which we cheerfully live and die in the best manner we are

able.

> Nor is my assertion novel, but that which we all after a certain

manner

> know, as well Barbarians as Greeks. For the production of every animal

> is in the beginning difficult. In the first place, the participation

of

> the f_tal habit is difficult; and, in the next place, to be nourished

> and educated. And, as we all say, these things are accomplished

through

> ten <974a> thousand labours. The time, too, is short, not only with

> respect to the endurance of calamities, but every thing else which

> causes human life to take breath, as it were, about a medium. For old

> age swiftly arriving makes every one who is not full of puerile

opinion

> unwilling to return to life again, when he considers the life he has

> lived. And is not the <974b> subject of our present investigation an

> argument of the truth of these assertions? For we investigate how we

> may become wise, taking it for granted that there is in each of us a

> power by which this may be accomplished. But wisdom then flies from

us,

> when we apply ourselves to any of those things which are called by the

> name of art or prudence, or to any other such particulars as we rank

> among the sciences; because <974c> no one of these, as being

conversant

> with human affairs, deserves to be called by the appellation of

wisdom.

> The soul, however, vehemently confides and prophesies, that she

> naturally possesses this power: but what it is, and when, and how it

> subsists, she is not altogether able to discover. But do not our

> doubting and investigation respecting wisdom refer to this

exceedingly,

> viz. that there is abundance of hope for such as are able to examine

> both themselves and others prudently, and in an according manner,

> through every kind of reasoning and disputation? Shall we say that

> these things are so, or not?

>

> <974d> Clin: We admit that they are, O guest, hoping that we shall in

> time, together with you, entertain the most true opinions respecting

> them.

>

> Guest: In the first place, then, let us discuss those other pursuits

> which are, indeed, called sciences, but do not render him wise who

> receives and possesses them; that, removing these out of the way, we

may

> endeavour to assign the particulars of which we are in want, and,

<974e>

> when assigned, to learn them. Let us, therefore, first consider the

> things which the mortal genus first requires: for these are nearly

most

> necessary, and truly such as are first. [see note 1] But he who is

> knowing in these, though at first he may appear to be wise, yet now he

> is not considered <975a> as such, but is rather disgraced by science

of

> this kind. We shall mention, therefore, what they are, and shall show

> that every one who proposes to appear to others to be a most excellent

> man, will avoid these through the possession of prudence and accurate

> study. Let the first art then be that which orders us to abstain from

> the eating of human flesh; this, according to the fable, being the

> practice of mankind formerly, after the manner of savage animals, and

> which recalls us to legal nutriment. The ancients, indeed, were and

are

> benevolent to us. Let us, <975b> however, bid farewell to those whom

we

> call the first men. The preparation, indeed, and nutriment of

Cerealian

> food is beautiful and good, but will never render a man completely

wise:

> for it is attended with molestation. Nor yet will the whole of

> agriculture he able to accomplish this. For we all of us appear to

> undertake the cultivation of the earth, not from art but nature,

through

> the favour of Divinity. But neither can the construction of houses,

the

> whole of architecture, the <975c> making of every kind of furniture,

the

> art of the coppersmith, and the apparatus of tectonic, plastic,

plectic,

> and, in short, of all instruments which are accommodated to the

vulgar,

> but are not subservient to virtue, accomplish this. Nor, again, can

the

> whole of hunting, though it is various and artificial, confer

> magnificence on the wise man. Nor yet divination, or the interpreting

> art; for these alone know that which <975d> is asserted, but they do

not

> understand whether it is true or not. Since then we see that none of

> those arts by which necessaries are procured can make any one wise,

> after this that discipline remains which is for the most part

imitative,

> but by no means serious. For imitation is here effected by means of

> many instruments, and through many gestures of bodies not altogether

> graceful. In discourse, too, there is imitation in every Muse; and in

> things of which the graphic art is the mother, where things, many and

> all-various, are expressed in moist and dry bodies; none of which,

> though fabricated with the greatest diligence, can in any <975e>

respect

> render a man wise. After imitation, those arts remain which afford

> innumerable helps to men on innumerable occasions. The greatest of

> these and the most useful is the warlike art; but it is in want of

> abundance of felicity, and naturally rather requires fortitude than

> <976a> wisdom. But that which they call the medicinal art affords us

> assistance in unseasonable cold and heat, and in all those

circumstances

> by which the nature of animals is injured; at the same time that no

one

> of these contributes to the most true wisdom, for they proceed by

> uncertain conjectures and opinions. We likewise acknowledge that

pilots

> and sailors afford us assistance; but at the same time we do not

permit

> any <976b> one of these to be called a wise man. For none of them

knows

> the rage, or the friendship, of the winds, which is the most

acceptable

> thing in the whole of the pilot's art. Nor yet do we call those wise

> who by the power of eloquence afford assistance in courts of justice;

> for these pay attention to the manners of opinion, through memory and

> experience, but wander from the truth of things just in reality. There

> still remains a certain absurd power with respect to the opinion of

> wisdom, which many denominate nature rather than wisdom. This takes

> place when any one easily understands a thing which he is learning,

and

> firmly remembers a multitude of things; and can rapidly attribute to

any

> thing <976c> that which is accommodated to it, when it is proper so to

> do. For all these some denominate nature, others wisdom, and others

> sagacity of nature. But no prudent person will ever be willing to call

> any one of these a truly wise man. It is however necessary, that a

> certain science should be rendered apparent, which he who possesses

will

> be truly wise, <976d> and not only so in opinion. But let us consider;

> for we are attempting a thing in every respect difficult, as we are

> endeavouring to find something different from the above-mentioned

> particulars, which many truly and with propriety called wisdom, and

> which he who receives will neither be vile, nor stupid, but be

rendered

> through it wise and good, and become an elegant man in a city, whether

> he governs or is governed.

>

> Let us, therefore, consider this in the first place, investigating

that

> one science belonging to human nature, which not existing, man would

> <976e> become most stupid and unwise. But this is not very difficult

to

> perceive. For, as I may say, referring one to one, that which number

> imparts to the mortal race will accomplish this. I think, however,

that

> a God himself, rather than a certain fortune, gave us this for our

> preservation. It is proper, however, to inform you what God I think it

> was, though my opinion will appear wonderful, and yet in a certain

> respect not wonderful. For, how is it possible that he who is the

cause

> <977a> to us of every thing good should not also be the cause of by

far

> the greatest good, prudence? But what God am I celebrating, O Megillus

> and Clinias? Nearly Heaven, whom it is most just we should, in the

> highest degree, honour, and fervently pray to, since this is done by

all

> other Dæmons and Gods. That Heaven, indeed, is the cause to us of

> all other good, we all acknowledge. But we must also assert that, at

> the <977b> same time, he has given us number, and still imparts it to

> us, if any one is willing to follow us in what we say. For he will

> ascend to the right contemplation of this divinity (whether we may be

> allowed to call him the World, or Olympus, Heaven,) who attends to the

> variety it contains, and how, by the courses of the stars which

revolve

> in it, it imparts the seasons and nutriment to all things; and besides

> these, prudence, as we have said, together with all number, and every

> other good. But this is the greatest thing, when any one, receiving

> from him the gift of number, proceeds through every circulation.

Again,

> recurring back a little, let us <977c> call to mind that we very

rightly

> conceived that, by taking away number from human nature, we should be

> deprived of prudence. For the soul of this animal would scarcely any

> longer be able to receive every virtue, if deprived of reason. But the

> animal which does not know two and three, the even and the odd, and is

> entirely ignorant of number, will never be able to give a reason

> respecting those things of which it alone possesses sensation and

> memory; but nothing hinders it from possessing <977d> the other

virtues,

> I mean fortitude and temperance, without this knowledge. However, he

> who is void of true reason can never become wise. And he to whom

wisdom

> is not present, which is the greatest part of the whole of virtue, as

in

> this case he will not be perfectly good, so he will never be happy. So

> that there is the greatest necessity that number should be established

> as a principle: but to show that this is necessary, a discourse longer

> than the preceding is requisite. It was, however, just now rightly

> asserted by us, that all the other arts which <977e> we a little

before

> enumerated, must be entirely subverted if the arithmetical science is

> taken away. But some one who looks to the arts may be of opinion, that

> there are but few things in which mankind are indigent of number; yet,

> even here its utility is great. But if any one looks to that which is

> divine and mortal in generation, in which the cultivation of divinity

> and true piety are known, he will find that no <978a> prophet can

> comprehend the mighty power which the whole of number possesses. For

it

> is evident that every thing pertaining to music requires numbered

motion

> and sound. And, which is the greatest thing, it may be easily known

> that number is the cause of every thing good, but of nothing evil,

> because every irrational, disordered, inelegant, and unharmonious

> lation, and all such things as participate of a certain evil, are

> deprived of all number. And this ought to be thus understood by him

who

> is to be finally happy. To which we may add, that he who is ignorant

of

> the just, the good, the beautiful, and all such things, and <978b> who

> has not received a true opinion respecting them, cannot employ the

power

> of number in order to persuade himself and others.

>

> But let us now proceed to consider how we learnt to number: Whence,

> then, came we to perceive one and two; so that we might understand

that

> in order to the knowledge of which we received this <978c> power from

> the universe? Nature, indeed, has not imparted to many animals the

> power of numbering, derived from their parents; but Divinity first

> implanted in us the ability of understanding number in that which is

> pointed out to us. Afterwards he rendered it more apparent to us; in

> which unfolding of things nothing can be seen more beautiful, if one

> thing is compared with another, than the genus of day. <978d> In the

> next place behold the night, which possesses the greatest diversity.

> For, by continually revolving these things, you will see many days,

and

> many nights, in which the heavens, without ceasing, teach men one and

> two, so that even the most indocile may hence learn to number. For

thus

> each of us, on perceiving these things, may understand three and four,

> and the many. And from these, Divinity fabricating, made one thing the

> moon, which at one time appearing greater, and at another less,

> continually varies as far as to fifteen days and nights. And this is

> <978e> a period, if any one is willing to establish the whole circle

as

> one. So that, as I may say, the most indocile animal may learn to

> number, if he is one to whom Divinity has imparted the ability of

> learning. And, as far as to these, and in these particulars, every

> animal has the ability of <979a> becoming skilled in arithmetic, by

> considering one thing itself, by itself. But always to reason about

all

> numbers, when compared with each other, appears to be a more arduous

> undertaking. And for the sake of this, Divinity having made, as we

have

> said, the moon, increasing and decreasing, fabricated months for the

> purpose of constituting the year, and caused us to compare every

number

> with number, with prosperous fortune. Hence, earth bears fruit for us,

> and becomes prolific, so that she is the nurse of all animals; and

winds

> and showers are produced, <979b> neither immoderate nor immense. But

if

> any thing evil happens in these, it is proper to accuse not a divine,

> but human, nature, as unjustly distributing its own life. To us,

> therefore, investigating laws, it has appeared, that other things

which

> are best for men, are easy to be known, and that every one can

> sufficiently understand and perform what we asserted respecting them,

if

> he understands what is advantageous and what is not so. It has been

> shown by us, indeed, and at present it appears, that all other

pursuits

> are not difficult in the <979c> extreme; but to assign the manner in

> which men may be rendered good, is perfectly difficult. And again, to

> possess other goods in a proper manner is, as has been said, possible,

> and not difficult, - I mean riches, and the body. Likewise, every one

> acknowledges it is requisite that the soul should be good; and every

one

> will say that it becomes good through temperance, fortitude, and the

> like. Every one, too, will say that the soul ought to be wise; but

what

> the wisdom is which it ought to acquire, is not, as we just now

> observed, determined by any of the <979d> multitude. Now, therefore,

> besides the above-mentioned kinds of wisdom, we have discovered a

wisdom

> by no means vile; so that he who learns what we have discussed will

> appear to be wise. But whether he who learns these things will be in

> reality wise and good, must become the subject of our discourse.

>

> Clin: How justly, O guest, you said that you should endeavour to speak

> greatly about great things! <979e>

>

> Guest: They are not trifling things, Clinias; and what is of still

> greater consequence, they are in every respect true.

>

> Clin: Exceedingly so, O guest; but, at the same time, do not yield to

> labour, but continue your discourse.

>

> Guest: I will. Neither do you, therefore, be weary of hearing.

>

> Clin: We shall not: for I will be answerable to you for both of us.

>

> <980a> Guest: It is well. But it is necessary, as it appears, to

> speak first of all from the beginning; and especially, if we are able,

> we should comprehend in one name that which we consider as wisdom. But

> if we are very incapable of accomplishing this, we should consider

that

> which ranks in the second place, the quality and number of those arts,

> which he who receives will, according to our doctrine, be a wise man.

>

> Clin: Proceed, then, in this manner.

>

> Guest: In the next place, then, the legislator will be without envy

> <980b> who speaks better respecting the Gods than the ancients, and

who

> employing, as it were, beautiful discipline, honours the Gods with

> hymns, extols their felicity, and thus passes through life.

>

> Clin: You speak well, O guest; since the proposed end of your laws

> consists in acquiring the best and most beautiful end of life, through

> reverencing the Gods, and purity of conduct.

>

> Guest: How, therefore, shall we speak, Clinias? Does it appear to you

> that we should vehemently honour by hymning the Gods, and that we

should

> beseech them that we may proceed to speak things the most beautiful

and

> the best respecting their divinities? Or how do you say?

>

> <980c> Clin: Thus, in a wonderful manner. But, O dæmoniacal man,

> confiding in the Gods, pray, and begin your discourse on the beautiful

> things respecting the Gods and Goddesses.

>

> Guest: Be it so, if Divinity himself is pleased to be our leader. Do

> you only pray with me.

>

> Clin: Now, therefore, proceed with your discourse.

>

> Guest: As the ancients, then, as it seems, have badly delivered in

> images the generation of Gods and animals, it is proper, in the first

> place, according to our former assertion, to accomplish this in a

better

> <980d> manner, by resuming our discourse to the impious. For, if you

> remember, Clinias, we have shown that there are Gods, that their

> providence extends to all things both small and great, and that they

are

> not to be appeased by any unjust supplications or gifts. These things,

> indeed, you should call to mind, because they are highly true. But the

> greatest among those assertions is this, that every soul is more

ancient

> than every body. Do you remember? or, rather, do you not perfectly

> <980e> remember this? For that which is better, more ancient, and more

> divine, is prior to that which is worse, junior, and less honourable.

> And, universally, that which governs is more ancient than that which

is

> governed, and that which leads than that which is led. We must <981a>

> admit this, therefore, that soul is more ancient than body. But, if

> this be the case, it is probable that what is first in the generation

of

> the first must take the lead. We lay down this position, then, that

the

> principle of a principle subsists in a more becoming manner, and that

> thus we shall most rightly ascend to the wisdom respecting the

> generation of the Gods.

>

> Clin: Let these things be so, which are asserted in the best manner we

> are able.

>

> Guest: Come, then, do we not say that an animal then subsists most

> truly according to nature, when one composition of soul and body

> produces by its junction one form?

>

> Clin: We do.

>

> <981b> Guest: A thing of this kind, then, is most justly called an

> animal.

>

> Clin: It is.

>

> Guest: But it is requisite, according to assimilative reasoning, to

> say, that there are five solid bodies, from which the most beautiful

and

> best things may be fashioned. But the whole of the other genus

> possesses one form. For there is not any thing else which can be

> generated immortal, and in no respect at any time possess colour,

except

> the truly <981c> most divine genus of soul. But this is nearly that

> alone to which it pertains to fashion and fabricate; but it belongs to

> body to be fashioned, generated, and become the object of sight. And

we

> again assert (for it must not be said once only) that it is the

property

> of soul to be invisible, endued with knowledge, intelligible, and to

> partake of memory and the reasoning power in even and odd mutations.

As

> there are, therefore, five bodies, it is requisite to say that two of

> them are fire and water, that the third is air, the fourth earth, and

> the fifth æther. But in the several principalities of these many

and

> all-various animals are produced. The truth of this we may thus learn

> in one of these bodies. <981d> For let us, in the first place,

consider

> the terrene genus of animals, viz. all the human kind, all such

animals

> as have many feet, and are without feet, such as have a progressive

> motion, and such as are stable and connected by roots. But this one

> thing ought to be attended to, that though all animals are constituted

> from all these genera, yet the terrene genus abounds with earth and

> solidity. It is, however, requisite to place another genus of animals,

> which is generated, and, at the same time, capable of being seen. For

> it consists for the most part of fire; but likewise contains small

parts

> of earth and air, and of all other things. <981e> Hence, it is

> requisite to assert that all-various and visible animals are generated

> from this genus. It is likewise necessary to think that these genera

of

> animals constitute all that the heavens contain; or, in other words,

> that they are the divine genus of the stars, consisting of a most

> beautiful body, and of a soul the most happy and the best. It is also

> requisite to consider this respecting these two genera of animals. For

> <982a> each of them is, from the greatest necessity, either

> indestructible, immortal and divine, or the life of each is so

extended

> as not to require any longer period of duration. In the first place,

> therefore, as we have said, we must consider that there are these two

> genera of animals. And we again say that both of them are visible; the

> one, as it appears, consisting wholly of fire, and the other of earth.

> We must likewise assert, that the earthly genus is moved in a

disorderly

> manner, but that which consists from fire, in perfect order. It is

> proper, therefore, to <982b> consider that which is moved without

order,

> as stupid. But it is requisite to establish this as a great argument,

> that the natures which revolve in the heavens are endued with

intellect,

> - I mean, that they always proceed according to the same and in a

> similar manner, and both do and suffer the same. But the necessity of

a

> soul possessing intellect is by far the greatest of all necessities.

> [note 2] For it promulgates laws governing and not governed. But when

> soul, which is a thing of the <982c> most excellent nature,

deliberates

> according to the most excellent intellect, then that which is perfect

> according to intellect takes place in reality, nor can an adamant be

> more firm and inconvertible than such a soul. Indeed, the three fates

> preserve perfect that which is deliberated by each of the Gods with

the

> best counsel. It is requisite, therefore, men should be convinced that

> the stars, and the whole of this progression, are endued with

intellect,

> from this circumstance, that they <982d> always perform the same

things.

> For in the past time they have deliberated for a wonderfully extended

> period respecting their actions. But they are not, in deliberating,

> agitated upwards and downwards, nor do they wander and revolve in a

> disorderly manner, acting differently at different times. The contrary

> of this, however, appears to many of us, - I mean, that because they

> perform the same things, and in a similar manner, they are without a

> soul. The vulgar, too, embracing this insane opinion, conceive that

the

> human genus is intellectual and vital, <982e> because it is moved, but

> that the divine genus is destitute of intellect, because it abides in

> the same lations. But it becomes the man who attributes to the Gods

> things more beautiful, more excellent, and more friendly to their

> natures, to conceive that it is necessary to consider them as

possessing

> intellect, because they always accomplish the same things, according

to

> the same, and in a similar manner. And that this is the nature of the

> stars, most beautiful to the sight, and which by a progression and

> musical dance, the most beautiful and magnificent of all choirs,

> produces in all animals every thing that is proper and becoming. But

> that we justly consider them as animated, may, in the first place, be

> <983a> evinced by their magnitude. For they are not in reality so

small

> as they appear to be; but it deserves to be believed, that each of

them

> is of an immense magnitude, as this may be shown by sufficient

> demonstrations. For we may rightly think that the whole sun is larger

> than the whole earth; and that all the stars possess a wonderful

> magnitude. We should consider, therefore, after what manner so great a

> bulk can be made to <983b> revolve by a certain nature perpetually in

> the same time. I say, therefore, that Divinity is the cause of this,

> and that it cannot in any other manner be accomplished. For it can no

> otherwise become animated than through a God, as we have evinced. As

> Divinity, therefore, is the cause of its animation, and all things are

> easy to a God, in the first place, he generated every body and every

> bulk in the heavens an animal; and, in the next place, he caused it to

> move in that manner which he conceived, by a dianoëtic energy, to

be

> the best. And now, respecting all these particulars, we shall make one

> true assertion, viz. It <983c> is impossible that earth, heaven, all

the

> stars, and all the bulks composed from these, could subsist, unless a

> soul is either present with each, or resident in each, enabling them

to

> revolve with such accuracy according to years, and months, and days,

and

> thus procuring for all of us every good. But it is requisite that, by

> how much more vile man is than celestial animals, by so much the less

> should he trifle, but assert something conspicuous concerning them.

He,

> therefore, who assigns certain fluxions of bodies, or natures, or any

> thing of this kind, as the causes of the celestial convolutions, will

> not assert any thing conspicuous.

>

> It is, however, requisite to reconsider what we have said with the

> <983d> utmost attention, that it may appear whether our assertions

were

> reasonable, or altogether futile. In the first place, then, we said,

> that there were two things, the one soul, and the other body; and that

> there were many things pertaining to each. We likewise asserted, that

> all these mutually differed from each other; and that there was no

other

> third thing common to any one of them: but that soul differed from

body

> in this, that the former possessed, and the latter was destitute of,

> intellect; that the one governed, and the other was in a state of

> subjection; and that the one was the cause of all the passions of

> bodies, but that the <983e> other was not the cause of any one of

these.

> So that he who asserts that celestial natures were generated by any

> thing else, and that they do not consist, in the manner we have said,

> from soul and body, must be very stupid and irrational. If, therefore,

> it is requisite that the arguments respecting all such particulars as

> these should be victorious, and that every nature of this kind should

be

> believed to be divine, one of these two things must follow, viz. we

must

> either celebrate the celestial orbs as Gods, and in so doing we shall

> act most rightly; or we must consider <984a> them as images of the

Gods,

> fabricated as statues by the Gods themselves. For these two

> consequences are neither absurd nor of small importance, but, as we

have

> said, one of these must ensue; and these statues are to be honoured

> beyond all other statues. For no statues will ever be found more

> beautiful and more common to all men than these, nor any that are

> established in more excellent places, or which so transcend in purity,

> venerableness, and all life, as these, which are <984b> throughout

> generated the same. Now, therefore, we should also endeavour to assert

> this respecting the Gods, viz. Since we perceive two species of

visible

> animals, one of which we say is immortal, and the whole of the other

> which is terrene, mortal, we should endeavour to unfold, according to

> probable opinion, three species of animals which subsist between these

> five. After fire, then, we place æther; and we assert, that from it

> soul fashions animals which possess, like other <984c> genera, an

> abundant power from their own nature, but the smallest degree of power

> for the sake of a mutual bond, from other genera. But, after æther,

> soul fashions from air another genus of animals; and a third genus

from

> water. Soul, therefore, having fabricated all these, filled the whole

of

> heaven with animals, employing, to the utmost of its power, all the

> genera, as all these participate of life. But the second, third,

> fourth, and fifth, beginning from the generation of the visible Gods,

at

> <984d> length end in us men. Respecting the Gods, Jupiter, Juno, and

> all the rest, let any one assign them such places as he pleases, if he

> only distributes them according to the same law, and considers this

> reasoning as stable.

>

> We must call, therefore, the nature of the stars, and such things as

we

> perceive together with the stars, the visible Gods, the greatest and

the

> most honourable, perceiving every way most acutely, and ranking among

> such things as are first. But after, and under these, in a following

> order, dæmons subsist, an aërial genus, possessing a third and

> middle <984e> seat, who unfold the will of the Gods to men, and whom

it

> is highly fit we should honour by prayers, for the sake of obtaining

> their propitious intercession. We cannot, however, wholly perceive

> either of these two kinds of animals, one of which subsists in

æther,

> and the other in a following order in air. For, though these dæmons

> are by their situations near us, yet they never become manifest to us;

> but they participate of an admirable prudence, as being docile and of

a

> good memory; and they <985a> know all our thoughts. They likewise love

> in a wonderful manner worthy and good men, and vehemently hate such as

> are vicious, as being themselves participants of pain. For the Gods,

> indeed, who possess the end of a divine allotment, are situated beyond

> the reach of all pleasure <985b> and pain, and participate, in the

> utmost perfection, of prudence and knowledge. And, as the heavens are

> full of animals, these dæmons, and the highest Gods, mutually [note

> 3] interpret all things to each other. For the middle animals are

borne

> to earth and the whole heaven with a light and rapid impetus. But he

> who assimilates the fifth genus of animals, which is from water to a

> demigod, will assimilate rightly. And this genus is sometimes visible,

> and sometimes concealed from our sight; and, when <985c> it is

visible,

> is seen in a wonderful and obscure manner. As, therefore, there are

> these five kinds of animals, whatever occurs to us in dreams, oracles,

> and divinations, and such things as we hear through the voice of the

> healthy or diseased, or which happen to us at the close of life,

whence

> many sacred rites are instituted, both privately and publicly, and

will

> be instituted hereafter, - with respect to all these, the legislator

who

> possesses the smallest degree of intellect, will never make

innovations

> in any of them, lest he should turn his city to a religion which

> possesses nothing conspicuous. Nor will he forbid any thing respecting

> sacrifices which the <985d> law of his country has established, as

being

> convinced that it is not possible for a mortal nature to know any

thing

> about such like particulars. And for the same reason must not those be

> the worst of men who do not celebrate the truly apparent Gods, and who

> suffer the other Gods to remain deprived of their sacred rites, and

the

> honours which are their due? For this <985e> is just as if someone

> should perceive the sun and moon inspecting without receiving any

> honours from the whole of the human race, and at the same time should

> not be anxious for the celebration of their divinities by mankind,

that

> festivals and sacrifices may be instituted, and <986a> that certain

> parts of greater and lesser years may be often distributed in honour

of

> them. Would not such a one, if he should be said to be evil both to

> himself and to any other by whom he is known, be justly said to be so?

>

>

>

> Clin: Undoubtedly, O guest: for such a one must be the worst of men.

>

> Guest: Know assuredly then, friend Clinias, that this very thing has

> now happened respecting myself.

>

> Clin: How do you say?

>

> Guest: Know that there are eight powers revolving round the whole

> heaven, which are sisters to each other, and which I have beheld

without

> paying them any great attention: for this is easy for another to

> accomplish. Of these, the following are three; one of the sun, another

> <986b> of the moon, and another of all the stars, which I mentioned a

> little before: and besides these there are five others. [note 4] With

> respect to all these, and such natures as are contained in these,

> whether they have a progressive motion themselves, or are borne along

in

> vehicles, no one of us should at any time think that some of them are

> Gods, and others not; nor yet, that some of them are legitimate, but

> others such as it is not lawful for any of us to mention; but we

should

> say that they are all <986c> of them brothers, and that they live in

> fraternal allotments. We should likewise honour them, not ordaining

for

> some a year, for others a month, and for others no allotted portion of

> time, in which they accomplish their revolutions, and at the same time

> give perfection to a world, which reason determines to be the most

> divine of all visible things. This world a happy man will in the first

> place admire; and, in the next place, he will ardently desire to learn

> as much respecting it as <986d> is possible to a mortal nature;

thinking

> that he shall thus pass through life in the best and most fortunate

> manner, and after death arrive at places adapted to virtue; and thus

> being truly initiated, and participating in reality of prudence, and

> becoming one, will pass the rest of his time in the contemplation of

> things the most beautiful of all such as pertain to the sight.

>

> It now remains that we should relate, in the next place, what and how

> <986e> many these are. For we may without falsehood strenuously assert

> as follows. I again say, then, that there are eight of these, three of

> which we have already discussed, and consequently five remain. But the

> fourth and fifth lation and transition are nearly equal in swiftness

> with the sun, and are neither slower nor swifter. And of these three,

> intellect is always a sufficient leader, I mean of the sun, Lucifer,

and

> that third which cannot be denominated because it is not known. But

the

> reason <987a> of this is, because a Barbarian was the first spectator

of

> these. For an ancient region is the nurse of those who first

understood

> these particulars through the beauty of the summer season. And such

was

> Egypt, and Syria, where, as I may say, all the stars are perpetually

> apparent, because clouds and rain are always far remote from that part

> of the world. Hence, both here, and in every other place, these things

> are found by the experience of an infinite length of time to be true;

> and on this account they ought boldly to be established by the laws.

For

> to <987b> think that divine natures are not honourable, or that these

> things are not divine, is clearly the province of one not endued with

> intellect. But it is requisite to assign this as the reason why they

> have no names, though indeed they are denominated by certain persons.

> For Lucifer is called Vesper, or the star of Venus, by which it is

> probable that the author of this appellation was a Syrian. But the

> star which revolves with an equal velocity with the sun and Lucifer,

is

> called Stilbon, or Mercury. And, besides these, there are three

lations

> of those stars, whose course is to the right hand, in conjunction with

> the sun and moon. But it is requisite to call the eighth orb [note 5]

> one, which may with the greatest propriety be denominated the upper

> world. This orb moves contrary to the rest, and draws the others along

> with it, according to the opinion <987c> of those who have some skill

in

> these affairs. But it is necessary to speak of such things as we

> sufficiently know. For true wisdom will thus in a certain respect

> appear to him who participates, though in a small degree, of right and

> divine intelligence. Three stars then remain, one of which differs

from

> the rest by the slowness of its motion. This star is called by some

> Phaenon, or Saturn. That which is next to this in slowness is called

> Phaethon, or Jupiter: and, after this follows Puroeis, <987d> or Mars,

> who has the most red colour of them all. These things, when explained

> by any one, are not difficult to be understood; but, when understood,

we

> should frame such conceptions respecting them as we have mentioned

> above. This, also, ought to be known by every Grecian, that we inhabit

> a region which is nearly the best of all others for the acquisition of

> virtue. But it is proper to assert that its praise consists in being

> situated between the nature of summer and winter. However, as we have

> said, because we are more distant from the nature of summer than the

> Barbarians we understood posterior to them the orderly arrangement of

> these Gods; yet we must assert, that whatever <987e> the Greeks

receive

> from the Barbarians, is by them carried to greater perfection. This,

> too, we should conceive to be the case with respect to the subject of

> the present discourse. For, though it is difficult to discover without

> ambiguity all such particulars as the present, yet the <988a> hope is

> both beautiful and great, that the Greeks will reverence all these

> divinities with a more excellent mode of worship than that which they

> receive from the Barbarians, and that they will employ both discipline

> and the Delphic oracles, and every legitimate observance, for this

> purpose. Nor should any Greek be at any time fearful, that mortals

> ought not busily to employ themselves about divine concerns; but, on

the

> contrary, he should think that neither is a divine nature destitute of

> intellect, nor ignorant of human nature. For he knows that, in

> consequence of Divinity acting as a teacher, those that are taught

> follow <988b> and learn: and he likewise certainly knows that he

teaches

> us number and to numerate. For he would be the most stupid of all

> beings if he were ignorant of this. For, as it is said, he would truly

> be ignorant of himself, if he were indignant, and not delighted with

> those that are able to learn, and who are rendered good through

> Divinity. But it is highly reasonable to suppose that the first

> conceptions of men, respecting the <988c> nature and actions of the

> Gods, were neither such as wise men would frame, nor those that

> succeeded them. For they asserted, that fire and water, and the other

> bodies, were the most ancient of all things; but that the particulars

> belonging to that wonderful thing soul were of posterior origin.

Hence,

> they considered the lation of body as better and more honourable, and

as

> moving itself through heat and cold, and every thing else of this

kind:

> but they asserted that soul neither moved body nor <988d> itself. But,

> now since we say, if soul subsists in body, that it is not at all

> wonderful it should move and carry about both the body and itself,

there

> can be no reason to disbelieve its ability to carry about a certain

> weight. Hence, as we now think proper to assert, that soul is the

cause

> of the universe; and as of things, some are good and others evil, it

is

> not at all wonderful, that soul should be the cause of every lation

and

> motion, but that a lation and motion which tends to good should <988e>

> proceed from the best soul, and a lation and motion to the contrary,

> from a contrary soul. But it is necessary that things good should have

> vanquished, and should continue to vanquish, things which are not so.

> All these particulars have been asserted by us according to Justice,

the

> avenger of the impious. With respect, however, to that which we have

> just now examined, we ought not to hesitate in asserting, that a good

> man is a wise man.

>

> <989a> Let us however see, whether this wisdom, of which we were some

> time since in search, can be acquired by discipline or art. For, if we

> are destitute of the knowledge of this, we shall be ignorant of things

> just. Thus it appears to me, and therefore I assert this to be the

> case. For, having explored upwards and downwards, I will endeavour to

> evince to you that which has become apparent to me. For, when the

> greatest part <989b> of virtue is negligently attended to, it becomes

> the cause of ignorance, as what we have just now said appears to me

most

> perspicuously to signify. But no one shall persuade us, that there is

> any part of virtue belonging to the mortal race, greater than piety.

We

> must likewise assert that this is not produced in the most excellent

> natures through the greatest ignorance. But those are the most

excellent

> natures which are most rarely found, and which when found benefit

others

> in the highest degree. For the soul which moderately and mildly

receives

> a flow, or <989c> the contrary nature, is simple and ingenuous: it

> likewise admires fortitude, and is obedient to temperance: and, what

is

> the greatest of all in these natures, it is able to learn, is of a

good

> memory, is a lover of literature, and is very much delighted with

things

> of this kind. For these things are not easily implanted by nature; and

> when they are innate, and obtain proper education and discipline,

their

> possessors obtain such authority over most part of their inferiors as

to

> cause them to think, speak, and act, in such a manner as is requisite,

> and when it is requisite, towards the Gods; prevent them from

employing

> artifice in the sacrifices and purifications which are performed both

to

> Gods and men; <989d> and dispose them to honour virtue in reality,

which

> is the most important of all things to every city. This part,

> therefore, we say is naturally the most principal, and, when

instructed,

> is capable of learning in the greatest degree, and in the best manner.

> But no one can teach, unless Divinity leads the way. It is better,

> therefore, not to learn from one who teaches, but at the same time

does

> not act after this manner. However, from what we have now said, it is

> necessary to learn these <989e> things; and I have asserted that a

> nature of this kind is the most excellent. Let us then endeavour to

> explain what these particulars are, and how it is requisite to learn

> them; and this both according to my ability, who am the speaker, and

the

> ability of those who are able to hear, that we may know after what

> manner certain things pertaining to <990a> the culture of divinity may

> be learnt. Perhaps, therefore, what you will hear is unusual: we

shall,

> however, mention the name of the thing which, to him who is ignorant

of

> it, would never appear to be the name. Are you then ignorant of

> astronomy, and that a true astronomer is necessarily the wisest of

men?

> Not, indeed, that he is so who astronomizes according to Hesiod [note

> 6], and all such as consider the rising and setting of the stars; but

> this must be affirmed of him who contemplates the eight periods, and

how

> seven of these are contained <990b> under the first, and in what order

> each revolves. But no one will easily contemplate these things, unless

> he participates of a wonderful nature, as we have just now said, and

as

> we shall again say, unfolding what is to be learnt, and the manner of

> learning it. In the first place, therefore, let this be said by us,

> that the moon accomplishes its period most swiftly, and thus, first of

> all, leads forth month and full moon. In the second place, it is

> requisite to consider the sun who produces the solstices through the

> whole of his period, and, together with the sun, those that <990c>

> revolve in conjunction with him. But that we may not often assert the

> same things about the same, the revolutions of all those natures which

> we mentioned before, and which it is not easy to understand, must be

> made the subject of contemplation; preparing human nature for this

> purpose by disciplines pertaining to these speculations, and this by

> long exercise and labour, while it is in a juvenile state. On this

> account, the mathematical disciplines will be necessary; of which the

> first and the greatest is that which respects numbers, but not those

> that possess a body, but which contain the whole of the generation and

> power of the even and the odd, as these two contribute to the

knowledge

> and nature <990d> of things. That which is very ridiculously called

> geometry [note 7] follows these in an orderly succession. But the

> similitude of numbers naturally dissimilar to planes, becomes

> conspicuous by comparison. This circumstance, however, to him who is

> capable of understanding it, will evidently appear to be not a human,

> but a divine miracle. After this, those numbers which receive a

> triple increase, and are similar to the nature of a solid, are to be

> considered, and likewise those that are dissimilar to this nature,

which

> is called by those that are conversant <990e> with it, geometry. But

> this, to those that are capable of understanding it, is a divine and

> wonderful thing, that as the power of things always <991a> revolves

> about that which is double, and in its own opposite, according to each

> proportion, every nature is fashioned according to genera and species.

> The first power, therefore, of the double proceeds according to

number,

> in the ratio of one to two, being double [note 8] according to power.

> But in that which is solid and tangible, the double again proceeds

from

> one to eight. Another power of the double proceeds to the middle, but

> perhaps into that which is more than the less, and less than the

> greater; while again, another power by the same part surpasses, and is

> surpassed <991b> by the extremities. But in the middle, of the

> proportion of six to twelve, the sesquialter and sesquitertian

> proportion subsists. And in the middle of these, a power revolving to

> both distributes to men an according and apt utility, which is

imparted

> by the blessed choir of the Muses for the sake of sports, rhythm, and

> harmony. All these things, therefore, are produced and subsist after

> this manner. But their end is this, that we may betake ourselves to

> divine generation, and the most beautiful and divine nature of things

> visible, as far as divinity has conferred on men the ability of

> beholding them. These, however, we <991c> shall never behold without

> the above-mentioned discipline. Besides this, in our several

> conversations we must refer every individual thing to its species, by

> interrogating and confuting when any thing is improperly asserted. For

> this may be rightly said to be the most beautiful and the first

> touch-stone which men can employ. But where only a pretended

> examination takes place, it is of all labours the most vain. <991d>

>

> Further still, the accuracy of time must be considered by us, and the

> exactness with which it causes all the revolutions of the heavenly

> bodies to be accomplished; that he who believes the assertion to be

> true, that soul is more ancient and more divine than body, may also

> think it was beautifully and sufficiently said, that all things are

full

> of Gods, and that no one of the natures more excellent than mankind,

at

> any time forget, or pay but little attention to our concerns. But in

> all such things as these we should thus consider, that he who rightly

> apprehends each of these particulars will be benefited by them; but

that

> it will be better for him who does not, to invoke Divinity. _he

manner,

> however, in which <991e> these particulars may be rightly apprehended

is

> as follows: (for it is necessary to relate this also) - Every diagram,

> system of number, and composition of harmony, together with the one

> concord of all the stars in their revolutions, ought to be beheld by

him

> who learns in a proper manner. But that of which we are speaking will

> become apparent to him who rightly learns looking to one thing. For,

to

> those who reason scientifically, there will appear to be naturally one

> bond [note 9] of all these. But <992a> he who attempts to apprehend

> these in any other way ought, as we have said, to invoke Fortune. For,

> without these, it is not possible that any nature in cities can be

> happy. But this is the mode, this is the education, these are the

> disciplines; and through these we must proceed, whether they are

> difficult or easy. But it is not lawful to neglect the Gods; since the

> prosperous conception of all the above-mentioned particulars becomes

> apparent by an orderly progression. And I call him <992b> who rightly

> apprehends all these, most truly the wisest of men. I likewise

> strenuously affirm, both in jest and seriously, that such a one, when

he

> has by death filled up his allotted time, will no longer participate

of

> many senses, as at present, but will be a partaker of one destiny

alone;

> and becoming one, instead of a multitude of things, will be happy,

and,

> at the same time, most wise and blessed. And again, whether any one

> lives blessed on the continent, or in islands, I affirm <992c> that he

> will always participate a fortune of this kind; and that, whether any

> one living a public or a private life studies these things, he will,

in

> like manner, obtain the same destiny from the Gods. But, as we have

said

> in the beginning, and now the assertion appears to be most true, it is

> only possible for a few of mankind to be perfectly blessed and happy.

> And this is rightly asserted by us. For those that are divine and at

> the same time prudent men, who naturally participate of the other

> virtues, and who besides this have acquired all such portions of

blessed

> discipline <992d> as we have mentioned, these alone can sufficiently

> receive and possess all that pertains to a divine destiny. We legally,

> therefore, ordain, that those who thus labour in these things, both

> privately and publicly, when they have arrived at old age, ought to

> possess the greatest authority in cities; and that others should

follow

> these, and should celebrate all the <992e> Gods and Goddesses; and

> lastly, that all of us, in consequence of having examined these

things,

> may, with the greatest propriety, exhort the nocturnal assembly to the

> pursuit of this wisdom.

>

> Thomas Taylor's Notes to the Epinomis

>

> 1. That is, they are first to man, who is naturally adapted to proceed

> from the imperfect to the perfect; but the perfect is first to nature.

>

> 2. For persuasion belongs to soul, but necessity to intellect.

>

> 3. By dæmons interpreting all things to the Gods, nothing more is

> implied than an energy in dæmons, by which they become fitted to

> receive the influence of divinity more abundantly.

>

> 4. Viz. the five planets, Saturn, Jupiter, Mars, Venus, and Mercury.

>

> 5. That is, the sphere of the fixed stars.

>

> 6. Alluding to The Works and Days of Hesiod. He is not a true

> astronomer who studies the heavenly bodies with a view to the

> necessaries, conveniences, or elegancies of a mortal life, but he who

> speculates them as images of true beings.

>

> 7. Alluding to its name, which signifies the measuring of the earth,

> which is a mechanical operation; but geometry is a speculative

science.

>

> 8. Of numbers, some are linear, others superficial, and others cubic

> and solid. The first are such as the number 2; the second such as the

> number 4, which is the square or second power of 2; and the third such

> as eight, which is the cube or third power of 2. Duple proportion also

> was considered by the ancients as perfect. In the first place, because

> it is the first proportion, being produced between one and two; and,

in

> the second place, because it contains all proportions within it self;

> for the sesquialter, sesquitertian, and the like proportions are, as

it

> were, parts below duple proportion. The numbers which the author of

the

> Epinomis here adduces are 1, 2, 4, 6, 8, 12. The ratio of 4 to 2 is

> duple, and that of 8 to 4 is also duple. These two excesses are equal

> in ratio, for that of each is duple, but they are not equal in number;

> for 8 exceeds 4 by 4, but 4 exceeds 2 by 2. Again, if we compare 6 to

> 4, and afterwards to 8, in the first case we shall have a sesquialter,

> and in the second a sesquitertian ratio; but these excesses are

unequal

> in ratio, but equal in number. For the ratio of 6 to 4 = 1½, and

the

> ratio 8 to 6 = 1¹/3; but 6 exceeds 4 by 2, and is exceeded by 8 by

2.

> Again, compare 12 to 6, which is a duple ratio, and between these

> compare 8 to each. Then, 12 to 8 will be a sesquialter ratio, and 8 to

> 6 will be a sesquitertian ratio; but a duple ratio arises from 12 to

6;

> and the excesses between 12 and 8, and 8 and 6, are unequal both in

> ratio and number. 9. Meaning Dialectic; for an account of which see my

> Introduction to the Parmenides [Thomas Taylor Series vol. X].

> This extract is taken from Taylor's Works of Plato, volume II (Thomas

> Taylor Series , volume X).

> Reproduced courtesy of: The Prometheus Trust

> <http://www.prometheustrust.co.uk/>

>

> ===============

>

[Guest guest]

Dear Bhaskar ji, Since they are articles taken from other websites, I don't think it is right to upload them in a folder in the files section. Actually many of them are copyrighted articles and posting them even here in the group may not be considered right by many. Some authors of those articles are even against copying or sharing those articles outside their website. But since we respect, want to accumulate, and share knowledge from where ever we get it and trust the Rig vedic words "Ano bhadra kratavoyantu viswata" (Let knowledge come to us from all directions), I used to neglect those copyright notices and share it here, after mentioning the source. This rebellious law breaking would be acceptable to the extend that it is shared in the group through message only - but that may not be the case if we keep them permanent in files section etc - as if our own. So my opinion is that - Let this sharing continue as is, and what ever is not copyrighted for online sharing we can share through the files section and also through the downloads section of AIA website. Love and regards,Sreenadh , "Bhaskar" <bhaskar_jyotish wrote:>> > Dear Sreenadh ji,> > Most of the articles presented by You, are Masterpieces, but due to> sundry reasons, one may not be able to read the same, on the same day> you post them. Snce they are enjoyable and lengthy, one needs a proper> frame of free mind and lesiure hours to take them sip by sip in order to> relish the same. Hence you are requested to please create a Folder in> the Files Section and name it as " Articles uploaded by Sreenadh" or> something like this, so that they are not lost in the hundreds of mails> which pass by, weekly in the Group.> > Love and regards,> > Bhaskar.

[Guest guest]

Dear Sreenadh ji,

 

Yes I agree to this. These days one never knows who may take advantage

of what law and put anyone to trouble for claiming money, which they

cannot earn otherwise through hard work.

 

Those who like these articles like me can copy them to their own

computers and enjoy them at their leisure.

 

Love and regards,

 

Bhaskar.

 

 

 

 

, " Sreenadh "

<sreesog wrote:

>

> Dear Bhaskar ji,

> Since they are articles taken from other websites, I don't think it

> is right to upload them in a folder in the files section. Actually

many

> of them are copyrighted articles and posting them even here in the

group

> may not be considered right by many. Some authors of those articles

are

> even against copying or sharing those articles outside their website.

> But since we respect, want to accumulate, and share knowledge from

where

> ever we get it and trust the Rig vedic words " Ano bhadra kratavoyantu

> viswata " (Let knowledge come to us from all directions), I used to

> neglect those copyright notices and share it here, after mentioning

the

> source. This rebellious law breaking would be acceptable to the extend

> that it is shared in the group through message only - but that may not

> be the case if we keep them permanent in files section etc - as if our

> own.

> So my opinion is that - Let this sharing continue as is, and what ever

> is not copyrighted for online sharing we can share through the files

> section and also through the downloads section of AIA website. []

> Love and regards,

> Sreenadh

>

> , " Bhaskar "

> bhaskar_jyotish@ wrote:

> >

> >

> > Dear Sreenadh ji,

> >

> > Most of the articles presented by You, are Masterpieces, but due to

> > sundry reasons, one may not be able to read the same, on the same

day

> > you post them. Snce they are enjoyable and lengthy, one needs a

proper

> > frame of free mind and lesiure hours to take them sip by sip in

order

> to

> > relish the same. Hence you are requested to please create a Folder

in

> > the Files Section and name it as " Articles uploaded by Sreenadh " or

> > something like this, so that they are not lost in the hundreds of

> mails

> > which pass by, weekly in the Group.

> >

> > Love and regards,

> >

> > Bhaskar.

>