Plato: Timaeus · 5 of 50 · tr. Benjamin Jowett
Section 1e
And whatever happened either in your country or in ours, or in any other region of which we are informed-if there were any actions noble or great or in any other way remarkable, they have all been written down by us of old, and are preserved in our temples.
Whereas just when you and other nations are beginning to be provided with letters and the other requisites of civilized life, after the usual interval, the stream from heaven, like a pestilence, comes pouring down, and leaves only those of you who are destitute of letters and education; and so you have to begin all over again like children, and know nothing of what happened in ancient times, either among us or among yourselves.
As for those genealogies of yours which you just now recounted to us, Solon, they are no better than the tales of children.
In the first place you remember a single deluge only, but there were many previous ones; in the next place, you do not know that there formerly dwelt in your land the fairest and noblest race of men which ever lived, and that you and your whole city are descended from a small seed or remnant of them which survived.
And this was unknown to you, because, for many generations, the survivors of that destruction died, leaving no written word.
For there was a time, Solon, before the great deluge of all, when the city which now is Athens was first in war and in every way the best governed of all cities, is said to have performed the noblest deeds and to have had the fairest constitution of any of which tradition tells, under the face of heaven.
Solon marvelled at his words, and earnestly requested the priests to inform him exactly and in order about these former citizens.
You are welcome to hear about them, Solon, said the priest, both for your own sake and for that of your city, and above all, for the sake of the goddess who is the common patron and parent and educator of both our cities.
She founded your city a thousand years before ours, receiving from the Earth and Hephaestus the seed of your race, and afterwards she founded ours, of which the constitution is recorded in our sacred registers to be eight thousand years old.
As touching your citizens of nine thousand years ago, I will briefly inform you of their laws and of their most famous action; the exact particulars of the whole we will hereafter go through at our leisure in the sacred registers themselves.
If you compare these very laws with ours you will find that many of ours are the counterpart of yours as they were in the olden time.
In the first place, there is the caste of priests, which is separated from all the others; next, there are the artificers, who ply their several crafts by themselves and do not intermix; and also there is the class of shepherds and of hunters, as well as that of husbandmen; and you will observe, too, that the warriors in Egypt are distinct from all the other classes, and are commanded by the law to devote themselves solely to military pursuits; moreover, the weapons which they carry are shields and spears, a style of equipment which the goddess taught of Asiatics first to us, as in your part of the world first to you.
Then as to wisdom, do you observe how our law from the very first made a study of the whole order of things, extending even to prophecy and medicine which gives health, out of these divine elements deriving what was needful for human life, and adding every sort of knowledge which was akin to them.
All this order and arrangement the goddess first imparted to you when establishing your city; and she chose the spot of earth in which you were born, because she saw that the happy temperament of the seasons in that land would produce the wisest of men.
§ Ask Guru about this passage →Themes
Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
The goddess is described as a 'common patron and parent' who founded cities and imparted laws.
All passages →Divine Providencetheology
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
The passage centrally describes a divine stream from heaven actively ordering human affairs and history.
All passages →Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
The goddess is portrayed as an active agent who founded cities, imparted laws, and taught weapons to humans.
All passages →Related passages · 7 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1k
“and all things are moved by a longing for the Beautiful and Good, to accomplish every outward work and form every act of will.
And true reasoning will also dare to affirm that even the Creator of all things Himself yearneth after all thing…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XIX
“But neither does the cause [of the energies] of more excellent natures subsist as a certain middle instrument, nor does he who invokes operate through him who prophesies; for to assert these things is impious. And it is much more true to sa…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 2, Section 1o
“Yet It is a Whole because It includes the true existence of all things, and is Partitive because It contains the principle of separate Individuality whereby Christ possesses a Human Soul distinct from all other human souls, and whereby, too…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
neoplatonism|Select Works of Plotinus|Select Works, Section 161
“Section 5 5. Still more unreasonably: There are men, bound to human bodies and subject to desire, grief, anger, who think so generously of their own faculty that they declare themselves in contact with the Intelligible World, but deny that…”
Shared concept: Divine Providence — Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XXVII-a
“Moreover, neither is it sufficient to assert, “ that nature, art, and the sympathy of things in the universe, as if they were the parts of one animal, contain premanifestations of certain 188 things with reference to each other; nor that bo…”
Shared concept: Divine Providence — Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity. (derived)
neoplatonism|Select Works of Plotinus|Select Works, Section 203 (part 1)
“Section 16 16.
But if all this is true, what room is left for evil?
Where are we to place wrong-doing and sin?
How explain that in a world organized in good, the efficient agents [human beings] behave unjustly, commit sin?
And how comes…”
Shared concept: Divine Providence — Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity. (derived)
western_esoteric|The Tarot of the Bohemians (Papus)|Chapter XIV (part 6)
“The second, symbolized by Eye, is the origin of feminine Grace, of Authority.
We have seen that Power and Authority find their equilibrium in Love.
Each man, a reflected molecule of humanity made in its image, contains in himself an Adam,…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)