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All Things Natural
Ficino on Plato's Timaeus
By Arthur Farndell Shepheard-Walwyn (Publishers) Ltd
Copyright © 2010 Arthur Farndell
All rights reserved.
ISBN: 978-0-85683-359-5
CHAPTER 1
The subject matter of the book
Just as Plato devotes his energies, in the Parmenides, to encompassing all matters divine, in the same way he embraces, in the Timaeus, all things natural; and in both dialogues he is principally a Pythagorean, his discourse being uttered through the mouths of Pythagoreans. In the Parmenides he emulates two Pythagoreans from Elea, Parmenides and Zeno, who wrote on divine matters. In the Timaeus he follows a Pythagorean from Locri named Timaeus, who wrote a book on the nature of the universe.
All this he does in such a way, however, that he includes in these writings the mysteries as well as eloquence. But since the divine world is the cause and model of the natural world, while the natural world is the effect and image of the divine world, it is for these reasons, too, that Plato, while speaking of the divine world in the Parmenides, occasionally moves down to the natural world, and when dealing in the Timaeus with the natural world he quite often soars up to the divine world. And it is not without some justification that he links divinity with nature, for nature is the instrument of divinity. And so Plato treats divinely of the natural world, as does Aristotle, and he treats of the divine world naturally.
He also interweaves mathematical items as the means between the divine world and the natural world. Through numbers the study of mathematics indicates the divine world, and through measurements it indicates the natural world.
The subject matter of this book may therefore be said to be the very nature of the universe, that is, a seminal and quickening power pervading the whole of the cosmos, being subject to the world-soul but exercising control over matter, and begetting all things in the sequence with which the soul itself conceives, while looking up to the divine mind and seeking the Good.
CHAPTER 2
The arrangement of the book and its parts
IT WILL BE SHOWN that the universe and its nature are not self-existent but depend on a higher, divine cause. It will also be shown that nature is arranged in many levels: celestial, elemental, simple, compound, rational, and irrational. All creation beneath the Moon will be seen to be related to a rational being, which is its end and its lord. Many more things will be said of this being, in relation to both the soul and the body; and more will also be said about those things which are compounded by nature beneath this rational being. Indeed, to put it briefly, the threefold world will be considered: the divine, the celestial, and the human.
It will further be shown that for all the things that are compounded in this world, and for the world itself, there are two chief internal elements: matter and form. But there are three external principles: the efficient cause of the world, the model cause of the world, and the final cause of the world. The efficient cause is divine power, intelligence, and will; the model cause comprises the Ideas conceived by divine intelligence; and the final cause is the Good.
CHAPTER 3
Introduction to the dialogue
LET US PROCEED, in any case, to the contents of the dialogue. Plato devotes five successive days to discussions. On the first day Socrates is at the Piraeus, discussing the State in the company of Polemarchus, Glaucon, Adeimantus, and Thrasymachus the Sophist. On the second day, in the city, he goes over the same topic again with Timaeus, Critias, Hermocrates, and a fourth person, an anonymous foreigner, who is perhaps a companion of Timaeus. On the third day they make an end of this topic. As if starting afresh, Timaeus immediately talks about nature, in the company of Socrates, Critias, and Hermocrates; for the fourth person, who anonymously attended the second discussion, is absent from the third, since it is not right for all to share in matters that are somewhat secret. On the fourth day Critias speaks out. The fifth day has not yet dawned.
After the arrangement and concluding speech about the divine Republic in the world of men, Plato moves in the Timaeus to the celestial Republic, which is the model for the earthly one and is composed by God Himself. Then he proceeds to the antiquity of the world and of the human race, and to the wondrous deeds that were energetically accomplished by the ancients.
CHAPTER 4
An allegory of history; contents of the prologue
NEAR THE BEGINNING of this dialogue Plato relates an account of the war that was once fought between the Athenians and the men of Atlantis. It is clear that Crantor, the principal expounder of Plato at the time, takes the account to be devoid of any allegory. Some, on the other hand, take it as pure allegory, but they are refuted by Platonists of the highest standing, who declare that it is an historical account because Plato has uttered it. The tale that follows is indeed amazing, but totally true. They also consider that an allegorical meaning should be given to Plato's account, for he never exerts himself without good reason.
They therefore think that the war between the Athenians and the Atlanteans presents an image of all the confrontations in the universe. For, according to Heraclitus, war or opposition is the father of all things. Amelius gives the example of the opposition between the firmament and the planets, especially since it is said in Critias that the island of Atlantis was divided into seven circles. Origen, for his part, cites the opposition of the higher daemons towards the lower daemons and their victory over them, for the higher daemons had more power, whereas the lower daemons were greater in number. Numenius refers to the pre-eminent souls which follow Pallas and which are hostile towards other souls who pursue the procreative process under Neptune.
Porphyry alludes to the battle between the daemons which entice towards procreation and the souls which strive for the realms above. He distinguishes three types of daemons: those that are divine; those that conform to a particular disposition, and whose ranks are filled with the specific souls that have obtained the daemoniacal lot; and those that are evil and harmful to souls. He therefore says that these lowest daemons assail the souls in their unending ascent and descent; and this is especially true of the daemons of the West, for he says that that region is considered by the Egyptians to be suitable for the harmful daemons.
Similarly Iamblichus, Syrianus, and Proclus add the never-ending opposition which holds sway everywhere between the One and the Many, Limit and Limitlessness, the Same and the Different, and between Stillness and Motion. All things are composed of these elements from the beginning. Again, being is either of itself or not of itself. Essence is either incorporeal or corporeal; and the incorporeal either moves down towards the corporeal or does not; while the corporeal is either permanent, being celestial, or it is transient, being elemental. Finally, in the heavens movements are opposed to each other, as are diverse powers; but beneath the heavens it is the qualities that repel each other.
In brief, all these differences are indicated by that war of old; and in all cases the Athenians represent what is higher and more excellent, while the men of the West stand for their opposites. Such an allegory is to no small extent applicable to the discussion by Timaeus and is confirmed by what we say in our commentary to Critias.
CHAPTER 5
The fall of Phaethon; floods; fires; a description of Minerva
HERE I ASK YOU once more to remember that nine thousand years are calculated by Eudoxus as a thousand months; and that Phaethon, offspring of the Sun, consumed the Earth with thunderbolts, which, according to some, means that a huge comet, solar by nature and eventually disintegrating, provoked unbearable periods of heat and perhaps the fires which Moses says were sent by divine intervention.
But when the floods are spoken of, remember that fire is the most effective of all the elements; water is more effective than earth and less amenable than air. Again, fire has the power to divide and penetrate, while water always has the power to strike with great force. Thus it is through these two elements that major calamities occur.
There is still the final cause to consider: from the destruction wrought by these two elements there ensues a greater good, a regeneration of creation which is more fertile than that produced by the pestilence of the air and the fissuring of the earth. This is why providence employs these two in particular to accomplish the most widespread destruction. Just as the celestial orbits obey providence, so God has ordained that there will be destruction and regeneration at those periods of time when all the planets properly coincide with the fiery or watery signs and when the fixed stars lead to the same position.
You will also remember that Neptune signifies natural providence, while Pallas indicates the providence of the intellect, and that Pallas herself is described by the followers of Plato as the goddess who, with her wisdom and power, adorns all that is heavenly and builds up all that comes into being beneath the heavens. Among the constellations, it is Aries over which she wields special authority; and she presides over the celestial equator, where they believe the motive power of the universe to be particularly active.
You will commit to memory the golden saying which, according to what Proclus read in the annals of the Egyptians, was inscribed in the temples of Minerva: 'I am whatever is, whatever will be, and whatever has been. No one has lifted my veil. The fruit that I have brought forth is the living Sun.'
CHAPTER 6
The finest directions concerning prayers and entreaties
BUT WHEN Plato speaks of God, who is worthy of adoration and supplication, you should hear Porphyry expressing his approval of prayers offered to God, for he says:
'Since God provides for us, and since our affairs can change, we certainly worship Him to good purpose by the use we make of all that is ours, provided that we are good; for in this way, being made like unto God, we are united more closely with Him. The whole power of worship lies in this union. For there is no doubt that we are the children of God, but we are cut off from Him, as if in a dungeon in the land of exile. We should beseech Him that we may be freed and thus return to our Father. Otherwise we shall be like those who have been deprived of parental protection.
'Indeed, since we are parts of the universe, we undoubtedly depend on the universe, for turning towards the whole bestows salvation on the parts. If you therefore follow virtue, you should worship Him, who holds all virtue within Himself. For the whole of the Good Itself will be for you the motivating force of that which makes the Good available to you. If you choose the physical good, there is in the universe a power that holds all physical things within itself. Thus all the parts need to be maintained in good health. But we have found that, in all nations, the men who are outstanding for their wisdom have devoted their energies mainly to prayers to the divine. This is particularly true of the Hindu Brahmanas, the Persian Magi, and the Greek theologians (although the Chaldeans worshipped something different). Giving the name of God to the power of those above, they offered their worship in this one name.'
That is what Porphyry says.
After Porphyry, let us listen to his disciple, the divine Iamblichus, whose words are fully confirmed by Proclus:
'All things are of God, so that nothing, however small, is ever away from God. For in all places divine unity prevails. Through this unity all things come to rest, and, in a never-ending circle of close relationship, they turn towards God Himself, from whom and in whom they miraculously have their being. If it were not so, they would at once rush headlong into nothingness.
'All things proceed from the divine unity, and as they proceed they retain a particular unity which has been impressed upon them as an image of divine unity. Through this particular unity they are called back to the divine unity, and, being called back, they find their completion.
'This unity seizes souls in accordance with their prayers, through which our union with God is deeply fulfilled. For if nature, which emanates from God, has introduced certain qualities which resonate with what is higher, so that through these qualities they turn in some measure to what is higher, as all that is solar turns towards the Sun, while all that is lunar turns towards the Moon, how much more deeply has the Father of souls impressed upon them powers which will seize them for Himself.
'Now these powers seem to be located particularly within a divine unity which is higher than the intellect: in fact, within the very act of the intellect as it turns back. The prayerful worship which arises from this brings our re-instatement in God to complete fulfilment, for by a natural affinity it draws into us the divine beneficence and unites the worshippers with the object of their worship. It joins the prayers of the devotees to the intelligence of the higher beings, and it moves the will of those who embrace all good things within themselves to impart good things to us in accordance with our desires. It is the agent of divine conviction, and all that we have it establishes in the steadfastness of the higher realms.
'But there are five principal prerequisites for the fulfilment of prayer. The first is some concept of the object of worship and of the reason for worship. The second is the approximation of our life to the divine life, starting with purity, integrity, holiness, discipline, and order; seeking God's blessing; and submitting our souls to His bounty. The third prerequisite is some contact through which we can for much of the time attain the divine essence and sink into it through the most exalted condition of our soul. The fourth pre-condition is entry into the forecourt of divine light. The fifth is a union which enables the unity of the soul to penetrate deeply into the divine unity and remain connected, thus making the action of the soul and of God one and the same, so that we are no longer under our own law but are under God's law, being overwhelmed and enveloped by divine glory.
'However, the supreme purpose of this worship, which should be undertaken unceasingly, is to conjoin this turning of the soul with that unchanging state, to restore indissolubly to the divine unity whatever has come forth from it, and to flood our light with the supernal light. Thus true worship alone restores souls to their home country. Holiness alone is the fullness of virtue. Only the good man, as Plato writes in the Laws, prays to God in a fitting and auspicious way. Only intercourse with those above confers blessings on men. Those who lead disgraceful lives are completely estranged from this; such sacrilegious people should be kept away from prayers and devotions.
'But those who are pure come to offer their entreaties in a fitting manner, bringing with them three special companions: faith, truth, and love. Encompassed by these three, let them conceive an unshakeable hope in whatever is good; and being thus taken beyond all else and beyond themselves, let them dive deeply into the divine light. For a man vainly seeks after God if he does not apply himself in solitude to that which is solitary, in stillness to that which is still, and in simplicity to that which is utterly simple. Just as we cannot be united to being through non-being, so we cannot be united to unity through multiplicity, to stillness through movement, or to simplicity through complexity, but rather do we fall back into their opposites.'
That is what Iamblichus and Proclus say.
The great Theodorus adds that anyone who carefully examines the nature of things will find that, in addition to souls and minds, everything apart from the First is engaged in worship and prayer.
(Continues...)
Excerpted from All Things Natural by Arthur Farndell. Copyright © 2010 Arthur Farndell. Excerpted by permission of Shepheard-Walwyn (Publishers) Ltd.
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