Porphyry of Tyre Commentary-Plato's Timaeus in Greek
Porphyry of Tyre's Commentary on Plato's Timaeus is a lost philosophical treatise from the third century CE, composed in Greek during the author's period of study in Rome under Plotinus. The work provided a detailed exegesis of Plato's dialogue concerning cosmology and creation, engaging particularly with its complex mathematical and harmonic theories. A significant focus was the interpretation of Plato's description of the structure of the World-Soul. Porphyry's approach involved critiquing earlier interpretations and seeking to clarify Plato's dense philosophical ideas for an advanced readership of students and fellow philosophers.
The original commentary does not survive in complete form. Its content is known only through fragments preserved in the works of later authors, such as the sixth-century commentator John Philoponus and the twelfth-century scholar John Tzetzes. These excerpts reveal that the commentary was an integral part of Porphyry's larger project to systematize Neoplatonic doctrine. The work is considered to have exerted influence on subsequent Neoplatonists who produced their own commentaries on the Timaeus, thereby securing its importance within the tradition of ancient philosophical exegesis despite its fragmentary state of transmission.
| 92 | Ἐπειδὴ πολλαχοῦ μέμνηται τοῦ Πλάτωνος ὁ Ἀριστοτέλης ὡς τὴν ὕλην μέγα καὶ μικρὸν λέγοντος, ἰστέον ὅτι ὁ Πορφύριος ἱστορεῖ τὸν Δερκυλλίδην ἐν τῷ ιαʹ τῆς Πλάτωνος φιλοσοφίας ἔνθα περὶ ὕλης ποιεῖται τὸν λόγον, Ἑρμοδώρου τοῦ Πλάτωνος ἑταίρου λέξιν παραγράφειν ἐκ τῆς περὶ Πλάτωνος αὐτοῦ συγγραφῆς, ἐξ ἧς δηλοῦται ὅτι τὴν ὕλην ὁ Πλάτων κατὰ τὸ ἄπειρον καὶ ἀόριστον ὑποτιθέμενος ἀπ’ ἐκείνων αὐτὴν ἐδήλου τῶν τὸ μᾶλλον καὶ τὸ ἧττον ἐπιδεχομένων, ὧν καὶ τὸ μέγα καὶ τὸ μικρόν ἐστιν. εἰπὼν γὰρ ὅτι «τῶν ὄντων τὰ μὲν καθ’ αὑτὰ εἶναι λέγει ὡς ἄνθρωπον καὶ ἵππον, τὰ δὲ πρὸς ἕτερα, καὶ τούτων τὰ μὲν ὡς πρὸς ἐναντία ὡς ἀγαθὸν κακῷ, τὰ δὲ ὡς πρός τι, καὶ τούτων τὰ μὲν ὡς ὡρισμένα, τὰ δὲ ὡς ἀόριστα» ἐπάγει «καὶ τὰ μὲν ὡς μέγα πρὸς μικρὸν λεγόμενα πάντα ἔχειν τὸ μᾶλλον καὶ τὸ ἧττον. ἔστι γὰρ μᾶλλον εἶναι μεῖζον καὶ ἕλαττον εἰς ἄπειρον φερόμενα· ὡσαύτως δὲ καὶ πλατύτερον καὶ στενότερον καὶ βαρύτερον καὶ κουφότερον καὶ πάντα τὰ οὕτως λεγόμενα εἰς ἄπειρον οἰσθήσεται. τὰ δὲ ὡς τὸ ἴσον καὶ τὸ μένον καὶ τὸ ἡρμοσμένον λεγόμενα οὐκ ἔχειν τὸ μᾶλλον καὶ τὸ ἧττον, τὰ δὲ ἐναντία τούτων ἔχειν. ἔστι γὰρ μᾶλλον ἄνισον ἀνίσου καὶ κινούμενον κινουμένου καὶ ἀνάρμοστον ἀναρμόστου· ὡς τούτων ἀμφοτέρων τῶν συζυγιῶν πάντα πλὴν τοῦ ἑνὸς στοιχείου τὸ μᾶλλον καὶ τὸ ἧττον δεδεγμένων, ὥστε ἄστατον καὶ ἄμορφον καὶ ἄπειρον καὶ οὐκ ὂν τὸ τοιοῦτον λέγεσθαι κατὰ ἀπόφασιν τοῦ ὄντος. τῷ τοιούτῳ δὲ οὐ προσήκειν οὔτε ἀρχῆς οὔτε οὐσίας ἀλλ’ ἐν ἀκρισίᾳ τινὶ φέρεσθαι. δηλοῖ γὰρ ὡς ὃν τρόπον τὸ αἴτιον κυρίως καὶ διαφέροντι τρόπῳ τὸ ποιοῦν ἐστιν οὕτως καὶ ἀρχή, ἡ δὲ ὕλη οὐκ ἀρχή, διὸ καὶ τοῖς περὶ Πλάτωνα ἐλέγετο μία, ὅτι 〈εἴη〉 ἡ ἀρχή.» |