Fragments that Remain of the Lost Writings of Proclus, by Thomas Taylor, [1825], at sacred-texts.com

Argument the Ninth.

Every thing which is corrupted, is corrupted by its own evil. * For it is not corrupted by its

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own proper good, or by that which is peculiar to it, and which is neither good nor evil, but of an intermediate nature. * For every thing of this kind neither injures nor benefits, so that it neither corrupts nor preserves. If, therefore, the universe could be corrupted, it would be corrupted by its own evil. But Plato says [in the Timæus], that the world is a blessed God, and in a similar manner that all the Gods are blessed; and on this account, every genus of Gods being unreceptive of evil, is also unreceptive of mutation. The universe, therefore, to which nothing is evil, will never be corrupted; because it also is a God. But if the universe is incorruptible, because it has not any thing corruptive in its nature, neither has it a temporal generation. For that from which the generation of a thing is derived, is corruptive of that thing. For if it is vanquished, indeed, it is an assistant cause of generation; but if it vanquishes, it is an assistant cause of corruption. Hence, if there is nothing which can corrupt the universe, neither will it have any thing from which it can be generated. But there is nothing which can corrupt it, since there is nothing which is an evil to it. For what can corrupt that which bas an orderly arrangement, except that which is

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without arrangement, or that which is adorned, except that which is deprived of ornament? for this is an evil, to that which is adorned, and arranged in an orderly manner. If, therefore, there is any thing which is evil to the universe, the universe will contain in itself the unadorned and the unarranged, into which it will be dissolved: but if there is nothing which is evil to it, there will not be a certain privation of order and ornament hostile to the universe, which is arranged and adorned. If, however, it is free from all hostile privation of ornament and order, neither was it generated from any thing deprived of order and ornament, since neither is a thing of this kind hostile to it. But if nothing is evil to it, neither will it have any thing from which it can be generated; and there not being any thing from which it can he generated, it must be un-begotten. For it is necessary that every thing which is generated, should be generated from something, since it is impossible that it should be generated from nothing.

Footnotes

49:* This is asserted by Plato, in the Tenth Book of the Republic, as follows, το ξυμφυτον αρα κακον εκαστον και η πονηρια εχαστον απολλυσιν.

50:* For διαφορου here, it is necessary to read αδιαφορου. The version also of Mahotius has "medium."