Fragments that Remain of the Lost Writings of Proclus, by Thomas Taylor, , at sacred-texts.com
The Demiurgus alone can dissolve the world: for Plato says [in the Timæus] that it is in every respect indissoluble, except by him by whom it was bound; for every where it is the province of him who knows [and is the cause of] a bond, to know also the mode of dissolving that which he bound; and it is the province of him who knows the mode of dissolution to dissolve. But the Demiurgus will never dissolve the world. For it is he who says [in the Timæus of Plato], "that it pertains only to an evil nature to dissolve that which is beautifully harmonised and constituted well." But as it is impossible for him who is truly good to be evil, it is impossible that the world should be dissolved. For neither can it be dissolved by any other, because it is possible for the Demiurgus alone to dissolve it; nor can it be dissolved by its fabricator, because it is the province
of an evil nature to be willing to dissolve that which is beautifully harmonised. Either, therefore, he has not beautifully harmonised the world, and, in this case, he is not the best of artificers; or he has beautifully harmonised it, and will not dissolve it, lest he should become evil, which is a thing impossible. Hence the universe is indissoluble, and therefore incorruptible. But if incorruptible, it was not generated * [according to a temporal generation]. For corruption pertains to every thing which is generated, † as Socrates says in his conference with Timæus on the preceding day, ‡ not in his own words, but professing to utter what the Muses assert. And it is evident that Timæus did not consider this dogma of the Muses to be superfluous; since he admits that there is a certain incorruptible genus. If, therefore, this be true, that which is incorruptible is unbegotten, [i.e. never had any temporal beginning of its existence]. But the world is incorruptible, and therefore is unbegotten. Hence also the world is perpetual, if it is unbegotten and incorruptible.
44:* This is asserted by Plato, of heaven, or the universe, in the Timæus.
45:* Ου γενομενονis here erroneously omitted in the original; but this deficiency is supplied in the version of Mahotius, which has here "ne ortum quidem est."
45:† In the original, παντι γενομενῳ Φθορα εστι, but after παντι it is necessary to add γαρ.
45:‡ This is asserted in the Eighth Book of the Republic; for it is there said, γενομενῳ παντι Φθορα εστιν.