CHAPTER XXIV.
In the next place, we may conjoin with this the mythological conceptions in the Protagoras, and arrive at the same conclusion, considering in common with the Timæus, how the opinions delivered to us concerning the mighty Jupiter, through the Protagorean fable, accord with the assertions about the demiurgus. The fable says, therefore, that Prometheus adorning the human race, and providentially attending to our rational life, that it may not perish by being merged in the furies of earth, and the necessities of nature, as some one of the Gods says, bound nature to the arts, extended these which are imitations of intellect, as it were to sportive souls, and through these excited our gnostic and dianoëtic power to the contemplation of forms. For every artificial production is effective of form, and adorns the matter which is the subject of it. The fable also adds, that Prometheus providentially attending to the arts gave them to souls, and that he received them from Vulcan and Minerva. For in these Gods the cause of all arts is primarily comprehended; Vulcan primarily imparting the fabricative power of them; but Minerva supernally illuminating their gnostic and intellectual power. Not only however, is the invention of arts necessary to souls in generation, but also a certain other science, the political, which is more perfect than the arts, and which is able to arrange and adorn them, and to lead souls through virtue to a life according to intellect. But as Prometheus was unable to impart this life to us, because the political science is primarily with the mighty Jupiter, but it was not possible (says the fable) for Prometheus to enter latently into the tower of Jupiter, (for the guards of Jupiter are terrible, defending him exempt from all partial causes,)—hence Jupiter sent the messenger Hermes to men, who brought with him prudence and shame, and in short the political science. Jupiter also ordered Hermes to impart similarly to all men these virtues, and to distribute to all souls the knowledge of things just, beautiful, and good, but not in a divided manner, as different arts are distributed to different persons. And some men indeed are judges of these things; but others are ignorant either of all, or of some of the arts.
In what is here said, therefore, Plato primarily refers to Jupiter the paradigm of the political science, as is evident from the words themselves. But he produces the progression of this science, and the communication and participation of the Hermaical series, and extends its essential presence, which we participate in common, to all souls. For to distribute to all of them, is to insert in souls essentially a science of this kind. These things, therefore, being laid down, let us consider to whom we must say the political science especially pertains, and who it is that primarily established a polity in the universe, that formed divine to govern mortal natures, divided wholes from parts, and produced self-motive and intellectual natures more ancient than those that are deprived of the presence of intellect. Is it not the demiurgus, who is the cause to us of all these goods, who governs the whole world according to rectitude, binds it by the best analogies, establishes every polity in it, possesses and comprehends the laws of Fate, and extends the sacred laws of Adrastia, as far as to the last of things, and arranges and adorns by justice all celestial and sublunary natures? For he who introduces partial souls into the universe as into their habitation, and imparts to them a total polity which is the best of all polities, and is governed by the most excellent laws, is he who denominates these laws the laws of Fate, who defines the measures of Justice, and legally institutes all things, as Timæus says. Is it not therefore superfluous to endeavour to prove that he who possesses the first paradigm of the political science, is according to Plato the demiurgus?
If, however, these things are true, and according to the fable in the Protagoras it must be admitted that the political science first subsists in Jupiter, it is evident from what has been said, that the demiurgus of the universe is Jupiter. For to what other cause can we grant the primary form of the political science to belong, than to that which arranges and adorns the universe? If the polity in the heavens is the first and most perfect of all polities, as Socrates in the Republic says it is. Who likewise is he that produces all things, and co-arranges them when produced to each other, in order to the elegant disposition of the universe? If, therefore, the first and most perfect demiurgus of the universe is political, but the political science first subsists with Jupiter, being established with him on a sacred foundation, proceeds from thence to all secondary natures, and adorns and arranges both wholes and parts according to intellect, it is evidently necessary that the demiurgus of wholes should be the same with Jupiter, and that there should be one hyparxis of both, which administers every thing in the world according to rectitude, and circularly leads every thing confused and disorderly into order. For, says Timæus, it is not lawful for that which is best to effect any thing else than that which is most beautiful. How therefore is it possible that he who adorns and arranges wholes through Themis, and together with her produces all things, should not essentially possess in himself the whole of the political science?
How is it possible likewise that he should not be the first Jupiter, who definitely imparts to all things that which is divine, and weaves one polity from all things, but is exempt from all partial causes and the Titanic genera, and is guarded by his own undefiled powers, beyond the whole world? For the guards which surround him, obscurely signify his immutable order, and the undeviating defence of fabrication, through which being firmly established in himself, he pervades through all things without impediment, and being present to all his progeny, is according to supreme transcendency expanded above wholes. Moreover, the citadel of Jupiter, according to the rumours of theologists, is a symbol of intellectual circulation, and of the highest summit of Olympus, which all the wise suspend from the intellectual watch tower of Jupiter, to which he extends all the mundane Gods, imparting to them from thence intellectual powers, divine light, and vivific illuminations, and compressing all the profundities of the worlds by one most simple circulation, through which the summit also of the apparent worlds is denominated the period of sameness, and the most prudent and uniform circulation, as Timæus says, expressing the unical intellectual power of demiurgic conversion, and being allotted the same transcendency with respect to all the sensible world that the supreme summit of Jupiter possesses with respect to all the arrangement of the firmaments. These things may also be assumed by us as subservient to the proposed investigation, from the fabulous fictions in the Protagoras.