CHAPTER ΧΧVῚ.
It will remain, therefore, that we should make mention of what is written in the Laws concerning Jupiter. For perhaps in them also it will appear that Plato assigns the same order to the demiurgus and to Jupiter. As the equalities, therefore, according to which polities are adorned, are twofold, and the one polity indeed proposes the equal according to number, and proceeds through things which differ from each other according to an equal law; but the other embraces in all things, the equality which is according to desert; and also, since equality subsists according to ratio,—this being the case, each of these equalities exists in the providence of the world. For the essence of the soul, indeed, is primarily divided by its fabricator by the equality according to ratio; but it is also consummately filled with the remaining middles, and bound with them through the whole of itself. The several bodies [of the world] likewise, participate of a certain common essence, in the fabrication of things; and on this account they are allotted the equality which is according to number. But all things are arranged and adorned through the best of analogies, and the demiurgus according to this inserts both in wholes and parts, an indissoluble order in the universe, and an adaptation of them to each other.
This equality, therefore, the Athenian guest exhorts his citizens particularly to honour, in consequence of assimilating his city to the universe. He also says that it is a thing of this kind, but that it is not likewise easy for every one to perceive the most true and excellent equality; for it is the judgment of Jupiter. What therefore is the cause on account of which the Athenian guest asserts this analogy to be the judgment of Jupiter? What other cause can we assign than its contributing to the perfection of the world, and its power and dominion in the fabrication of wholes? For that which gives an orderly distinction to the genera of causes, contrives the most beautiful bond of them, and weaves together one order from wholes, is according to Timæus the power of this analogy. For it established soul in the middle (of the universe) analogous to intellect and a corporeal nature. For soul is the middle of an impartible and partible essence. And by how much it surpasses a partible, by so much it falls short of an impartible hypostasis. The power of this analogy, however, binds the soul from double and triple ratios, and connects the whole of it proceeding from and at the same time returning to (its principles,) by the primary and self-motive boundaries of equality. It likewise constitutes the corporeal series from the four first genera. And it adapts indeed the extremes to each other through the middles, but mingles the middles according to the peculiarity of the extremes. It reduces, however, all things to one world, and one indissoluble order connectedly comprehended in the universe. If, therefore, we acknowledge that this equality has dominion in the whole fabrication of things, the best of analogies is the judgment of the demiurgus, and according to the decision of him who generated wholes it is allotted that great dominion in the fabrication of the universe, which we have before shown it to possess. Hence if the same analogy is the judgment of Jupiter, as the Athenian guest says it is, it is obvious to every one that the nature of Jupiter is demiurgic. For it is not any thing else which judges of the dignity of this analogy than that which employs it in the arrangement of wholes. And to this the legislator establishing himself analogous, binds and in a particular manner adorns the city which is assimilated to the universe, by this analogy.