It remains, therefore, that wholes being established in a natural subsistence, the parts at one time following the wholes, are disposed conformably to nature, but at another time have a preternatural tendency. But as of partial animals, each is indeed always generated and corrupted, on account of the efflux of them in the universe; but one is more generated, and another is more corrupted than another, and one is more adapted to existence, but another to corruption; thus also the several parts of the earth, receiving both a natural and preternatural subsistence, some of the parts are more able to subsist conformably to nature, but others are more adapted to sustain deviations into a preternatural condition of being ; this, indeed, on account of a different temperament, but afterwards on account of the position being different of diferent parts, and in the next place, on account of ha- bitude to the heavens. For different parts of the earth are adapted to different parts of the heavens, though they are preserved by other figures [or configurations} And in addition to all that has been said, on account of the power of the inspec- tive Gods, and of the divinities who preside over climates, and who are allotted different peculiarities ; some rejcicing more in motion, but others in permanency, seme in sameness, but others in difference; abundant corruptions likewise of par- tial natures being produced in different places; the forms or species of the uni- verse have a never-failing subsistence. For man is always, the earth is always, and each of the clements always is. For since corruption and generation pro- ceed from the celestial figures; but these are imitations of divine intellections, and the intellections are suspended from intellectual forms, but from these stabi- lity is derived ;—this being the case, continuity is produced in mundane forms, and the visible figures are preservative of species, but corruptive of parts, so as to cause things which are generated in time, to be also dissolved in time, according to a circular progression. For the universe does not envy salvation to such things as are able to exist in conjunction with it; but that which is incapable of being administered together with the universe, is not able to abide in it. The law of Jupiter, however, expels ' from essence every thing of this kind as disgraceful, For it is perfectly impossible that what is disgraceful should remain in the uni- verse. But that whichis deprived of order in the universe is disgraceful. We have shown therefore why * abundant and partial corruptions are produced in different places of the earth,
* For εἐμβαλλει here, it is necessary to read εκβαλλει. * For tore in this place, read δια τι.
Tim. Plat. Vouk 0. M
90 PR@CLUS ON THE [βοοκ 1.
In the next place it must be shown why the greatest of destructions are through the predominance of fire and water, and not through that of the other elements. Fire, therefore, has an efficacious and productive order in the elements, is sufficiently able to proceed through all other things, and is naturally adapted to divide them. But water, is indeed moved with greater facility than earth, yet is more difficultly passive than air. Aud by its facility of motion, indeed, it is able to operate ; but through being passive with difficulty, it is not affected by violence, nor becomes imbecile when dissipated, like air; so that it reasonably follows, that violent, and the greatest destructions are effected by deluges and conflagrations. You may also say, that the remaining two elements are more adapted to us. For we are pedestrious, and allied to earth; and as we are on all sides compre- hended by air, in which we live, and which we respire, itis evident that our bodies are of a kindred nature with it. [fence these elements, as being more alhed to, are less destructive of us; but the others, which are contrary to these, bring. with them more violent destructions. © Farther sull, according to another mode of survey also, these clements earth and air, together with suflering themselves, and sufleting prior to us, appear to operate on us. For air when it becomes putrid, produces pestilence ; and earth when divulsed, abundant absorptions, But) pes- tilence is a passion of air, and chasms and earthquakes are passions of earth, Fire, however, and water are able to operate on us, without being previously af fected themselves ; the former by permeating, but the latter by external impulsion, Hence they are capable of producing more extended destructions, as being more vigorous and powerful than the other elements, in consequence of not corrupting through being themselves distempered, Deluges, therefore, and contlagrations are the greatest destructions. But famine and pestilence, earthquakes and wars, and other such-like partial calamities, may be produced from other causes. And of all these, the effective cause indeed is the order of the universe, and prior to this, the junior fabrication, which always makes new effects, and at different times produces the generation of different things. For this is asserted by the fables of the Greeks, and is indicated by the tradition of the Egyptians, which mystically says of the sun, that he assumes different forms in the signs of the zodiac. Itis not, therefore, atall wonderfal, ifthough there are many destructions, and inanany places, yet man and every form always exist, through the tmmutable progression of divine forms. For through these, the productive principles in’ the universe possess an invariable
* See this explained further on, in one of the notes on the 4th book;
Book 1. Tim.Eus of Plato. 91
sameness of subsistence, because every thing which is generated from an immove- able cause, is always suspended from its cause.
“ For the relation subsisting among you, that Phaeton the offspring of the Sun, on a certain time attempting to drive the chariot of his father, and not being able to keep the track observed by his parent, burnt up the natures belonging to the earth, and perished himself blasted by thunder, is indeed said to have. the form of a fable.”
That the first principles of beings comprehend! indeed things which are moved, stably, things multiplied, unitedly, partial natures, totally, and such as are divided according to time, eternally, is evident. And it is likewise well known, that theologists refer the causes of periods, and of the psychical ascents and descents, and of all multiplied and divided life, to the principles that are proximately established above the world. Hence it appears to me, that what is now said, refers the mythology about Phaeton to the Greeks, and the knowledge of Solon, For all such-like corruptions and generations derive their completion from the junior fabrication, [or the fabrication of the junior, or mundane Gods,]} from which also the circulation of forms, and the variety of corporeal and psychical periods, is perfected. As, however, in divine natures, things secondary remaining, perfection is imparted to them from such as are first; thus also, the Egyptian pre- . serving what is related by the Greeks, teaches Solon from this concerning things of which he had a knowledge prior to Solon. What therefore does this narration obscurely signify ? That psychical lives, and the nature of bodies, have still multiform mutations. And over these, indeed, the supermundane powers preside; but they are connectedly comprehended by the intelligible orders of the Gods. And of the former, indeed, the apparent meaning of the narration being historically deli- vered by the Greeks, is a symbol; but of the latter, the priest investigating the real meaning of the history, and unfolding it into light, to Solon. And thus much has been said by us for the sake of the whole theory, and in order to show that the narration is not discordant with the things proposed to be discussed.
The fable respecting Phaeton, however, requires a manifold discussion. For in the first place, it is necessary to consider it historically; in the second place, physically; and in the third place, philosophically. Llistory therefore says, that
* For παρέχουσι here, it is necessary to read περιέχουσι.
92 PROCLUS ON THE {noox 1.
Phaeton was the offspring of the Sun, and of Clymene the daughter of Ocean, and that driving the chariot of his father, he deviated from the proper track. That Jupiter also fearing for the safety of the universe, destroyed him by thnnder; but he being blasted by thunder, fell about Eridanus, The fire likewise proceeding from him burnt every thing that was nourished by the earth: and his sisters, the Heliades, lamented his fall, And such is the historical account of the fable. Tt is, however, necessary to adinit thata conflagration took place; for the whole nar- ration is introduced for the sake of this; and, also, that the cause of it is neither an impossibility, nor a certain thing which may easily happen. But at will be im- possible if some one fancies that the Sunat one time drives his own chariot, and at another time being changed ceases to drive it, and) commits his proper em- ployment to another. And ait will be among the number of things which may be easily accomplished, if itis supposed that this Phacton wasa comet, which being dissolved produced an intolerable dryness trom: vehement heat. Por this sup. position is generally adopted. Porphyry therefore says, that certain signs may be assumed from the motion of comets. For when this motion ts towards the southern parts, it ts indicative of tempests, towards the north, of dryness from excessive heat, towards the east, of pestilence, and towards the west, of fertility. The dis- appearance likewise of the comet, is said τὸ be the destruction by thunder. If, however, it be requisite to dissolve the fable ina more physical way, it is better to adopt the explanation of our associate: Dommninus, that sometimes so great a quantity of dry exhalation is collected together, as to be easily enkindled by the solar heat. But this being enkindled, itis not at all wonderful, that it should burn all that part of the earth which is situated under it, and produce such a conflagration as that of which the fable speaks. In consequence, therefore, of the inflammation being produced by the San, the authors of fables were induced to call Phaeton the offspring of the Sun; denominating this offspring amale, on account of the efheacy of the power of fire, and because likewise it is usual to call fire a male, in the same manner as earth a female; and to deno- minate the one matter, but the other form. But because this exhalation did not proceed ina path parallel to that of the San, Mythologists assert, that Phaeton did not drive the chariot conformably to the track of his father. Phe dissolution of the cloud about the earth, was called by them, the fall! of Phaeton ; and the extinction of this cloud, the thundering of Jupiter, But the abundance of rain after the extinction of the cloud, (for this takes place after great conflagras tions) is the lamentation of the sisters, or the wet exhalations, inasmuch as
ΠΡ manana
Book 1.) Tim.Eus of Plato. : 93
those that weep, pour forth moisture. And the exhalations, both the dry and the wet, have one cause, the Sun. But to the latter the female pertains, and to the former the male, These explanations, therefore, are more physical.