Analogy however, imparts this friendship to the world, by connecting and com- prehending the powers of the elements that are init. Total nature likewise im- parts it, producing the sympathy and harmony of contraries. But prior to nature, soul imparts it, weaving the one life of the world, and co-adapting all the parts of it to the whole. And still much prior to these, it is imparted by intellect, which produces in all things, order, perfection, and one connexion. And even prior to an intellectual essence, the one divinity of the universe, and all the Gods that are allotted the world, are the primordial causes of the union that is init. But much prior to this, the one Demiurgus imparts this friendship to the world. This greatest however, and most perfect of bonds, which the father on all sides throws round the world, as being eflective of the friendslip and harmonious communion init, is denominated by the [Chaldean] Oracles, the bond of love heavily-laden with fire. For they say, “ The paternal selfbegotten intellect understanding bis works,
BOOK 111.} TIM.LUS OF PLATO. 43h
disseminated in all things, the bond of love heavy with fire.” And they add the cause why he did this, “ That all things might remain' loving for an infinite time, woven together intellectaally in all the light of the father.” For on account of this Jove, all things are adapted to each other, “That the elements of the world might remain running in love.” Hence, the mundane elements are bound together, possess friendship, and this indissoluble for an infinite time, through the will of
the father. If also together with these,” you are willing to survey the super- mundane cause of fhendship, you will find this likewise celebrated by theologists. For the Demiurgus produced Venus, in order that she might beautifully illuminate all mundane natures, with order, harmony, and communion. And he also pro- duced Love as her attendant, who is the unifying cause of wholes. The Demiur- cus however, likewise possesses in himself the cause of Love. For he is “ Metis the first generator, and much-pleasing Love.” Hence he is very properly the cause of friendship and concord to his fabrications. And perhaps looking to this Pherecydes said, that Jupiter when he was about to fabricate, was changed into Love. Because however, he constituted the world from contraries, he led it to concord and friendship, and disseminated in all things sameness and union which pervade through wholes.
Through these things therefore, the world is indissoluble, and it is likewise so from its maker. For how can that which generates all things by its very existence, be the cause of corruption to all things? Besides, every thing which i8 corrupted is corrupted either from = matter, or from form, or from its maker; and from each of these in a two-fold respect. For it is corrupted from the maker, either being imbecile, as a partial nature; or changing its intention, as ἃ partial sou]. Itis also corrupted from form, either not being well constituted at first, or being dissolved in the course of time. And it is corrupted from matter, either being inwardly deprived of symmetry, or sustaining violence externally. As corruption therefore, is produced in a sixfold manner, Plato subverts all the modes of it. For the world is not in either way corrupted from its maker. Not from his want of power, because the Demiurgus is the best of causes, and imbeci- lity has no place with him, since he governs the universe by inflexible powers.
* For Mn ée here, read Mnyyy δε.
* In the original πρὸ rovrey, but as Venus is posterior to the Demiurgus, who has previously been said to be the cause of friendship to the world, it appears to me that we should read wpos rovrwy, oF rather πρὸς rovrocs, as xpes seldom signifies wilh, when it governs the genitive,
432 PROCLUS ON THE [RooK 11.
Nor from his will, becanse he does not at different times will different things ;
and because, to be willing to dissolve that which 15 beautifully harmonized, and ©
well constituted, is the province of an evil nature. But he is good, and the universe is beautifully harmonized. It is a similar thing therefore, for the Demiur- gus to be willing that the universe should not exist, and for him not to be good. Nor is the world corrupted from form; for itis harmonized according to analogy, and is perfect and one. And through harmony indeed, form vanquishes; but through wholeness and onlyness, the world will never be deprived of congruity, Nor is it corrupted from matter. For its inherent analogy subverts the pnvation of symmetry. But its onlyness removes it from the reach of external viclence, By no means therefore, is it possible tor the universe to be corrupted. Why then does Plato add, that it cannot be corrupted, except by him by whom it was bound? Itis evident indeed, that it every where belongs to him who binds, to dissolve. And you may assume from this, that the world is generated in such ἃ way,' as alone subsisting from another cause. For as it is not dissoluble by any thing else than its generator; so it is not generated by any other than by him who bound it, which is, as we have said, through his possessing the cause of the dissolution of that whichis bound. What is here said also has another indica- tion. For the universe is indissoluble by every thing, except by him who bound v. For it is not indissoluble by him; since this is a small thing to assert. But on the contrary, itis eternally bound by him. As if therefore it should be said, that he who possesses scientific Knowledge, ts meapable of being deceived by all things except by intellect; for he is not incapable of being deceived by intellect ; since it is not sufficient to intellect that the soul is not deceived, but that it possesses wisdom; thus also the world is not indissoluble by hitn who bound it, but is rather bound by him. For by other things it is indissoluble ; bat to him it rather belongs to bind, and not to dissolve. Just as it belongs to the sun to Huminate, and not to darken. For this is the province of certain other things.
* But the composition of the world received one whole of each of the fourelements. For it was constituted by him who composed it, from ald fire, water, airand earth; and he did not leave externally any part or power of any one of the clements.”
* Instead of euros here, it s requisite to read ovrws.
πθοκ 111] Tim/Eus of Plato. 133
Plato knew, as we have before observed, that there are many differences of fire, of water, and of each ofthe other elements; from all which, he says, the worid derives its completion; and he confers this as the thira demiurgic gift on the world. So that we must not wonderif he leaves the summits of the four elements in the heavens, but the middle progressions of them in the sublunary regions, and the last dregs of them in the subterranean realms, distributing the elements analo- gous to the three demiurgi Jupiter, Neptune, and Pluto. For each whole of them is assumed, and the universe consists of all of each; whether you speak of that which is primarily fire, and is celestial, or of that which has a middle rank, or of that which is the last, which is disorderly and confused, and is coloured over with certain fiery qualities. Kor such as we suppose the confused and in- ordinate to be, such especially appears to be each of the subterranean elements ; because fabrication in proceeding, ends gradually in that which is unadorned, and which participates in the smallest degree of order. These things, therefore, are manifest.
We say, however, that part and power differ; so far as a part of each of the elements, Is of a similar essence with the whole of which it is a part, but power gives completion to each of the elements, For a part of fire is fire; Sut power is one of the many peculiarities in fire, such as motion, acuteness, and tenuity. Itis evident, therefore, that all tire, and all the powers of fire, and of the other elements, are comprehended in the world. What then, some one may say who is impelled by the divine wisdom which is beyond the confines of common philosophy ;' who divides all things, into the empyrean, the etherial, and the material;* and who calls the visible alone the material world, what shall we assert of the firma- ments that are above the world, whether it be requisite to call them Olympus, or empyrean, or ethers? May we not say, that though those firmaments should not consist of the four elements, again it is true, that no part of the four, is external to the universe, or rather, as Plato says, is erternally. For the term ectlernally, is more emphatical, because it manifests, that the violence which these clements bring with them, is not within the universe, but externally invades it. For those lirmaments are fiery, and are comprehended in the whole world. And again it
* Proclus means by this, the wisdom of the Chaldeans, as delivered in their Oracles.
> According to the Chaldeans there are seven corporeal worlds, one empyrean and the first; after Wis, three ethereal; and then three material worlds, which consist of the inerratic sphere, the seven planetary spheres, and the sublunary region.
Tim. Plat, Vou. i. 41
434 PROCLUS ON THE [ϑοοκ "17.
is true, that there is no fire out of the universe, but the universe comprehends the whole of it, such as the universe is, and such as is the amplitude of its bulk. So that the assertion of Tiinwus 15. perfectly true. But why then, some one may say, does he give subsistence to the universe, beginning from the inerratic sphere? Is it net because it belongs to a natural philosopher to discourse about visible, and in short, sensible natures? Perhaps, too, he very properly alone makes mention of these, as pertaining to the fabrication of Jupiter. For of those [10 e. the empyrean, etherial, and material worlds] the etherial is most vivific, but the empyrean is paternal, and the material is demiurgic. For the fire which is the first beyond, did not englose its’ power in works, but in intellect : for the artificer of the fiery (i.e. the empyrean) world ts an intellect * of intellect, says the Oracle. Unless it be requisite to say this, that Plato produces soul analogous to the etheral worlds, but intellect, to the empyrean world. Ifence also he says, that soul was mingled from three parts, but that intellect is impartible. For the etherial is triple, and the Psycho- crator, or mingler of soul, who ascends into the cetherial worlds, is a Teletarch. " We Jearn, alsu, that the empyrean world is one, and is essentially intellectual. These things therefore must hereafter be considered : for itis very dubious how they accord with the dogmas of Plato. Now, however, let us pass on to the words that follow.
“ For by a dianoetic or reasoning process he concluded, that it would thus be a whole animal in the highest degree perfect from perfect parts. And besides this, that it would be one, as nothing would be left from which any other such nature might be produced. And further still, that it would neither be obnoxious to old age, nor disease. For he intel- lectually perceived, that the heat and cold which meet in body, and all such things as have strong and vigorous powers, when they surround bodies externally, and fall on them unseasonably, dissolve their union, and introducing diseases and old age, cause them to perish through decay.”
’ For ex buvapuy here, read env δνναμιν.
* Instead of γον yap ws, it is necessary to read νὸν yap vous.
Ὁ The Teletarchs subsist at the extremity of that order of Gods which is called intelligible and at the same time intellectual. See the 4th Book of wy translation of Proclus on the Theology of Plato.