For at first the universe
is governed by the immediate providence of God,--this is the golden age,--
but after a while the wheel is reversed, and man is left to himself. Like
other theologians and philosophers, Plato relegates his explanation of the
problem to a transcendental world; he speaks of what in modern language
might be termed 'impossibilities in the nature of things,' hindering God
from continuing immanent in the world. But there is some inconsistency;
for the 'letting go' is spoken of as a divine act, and is at the same time
attributed to the necessary imperfection of matter; there is also a
numerical necessity for the successive births of souls. At first, man and
the world retain their divine instincts, but gradually degenerate. As in
the Book of Genesis, the first fall of man is succeeded by a second; the
misery and wickedness of the world increase continually. The reason of
this further decline is supposed to be the disorganisation of matter: the
latent seeds of a former chaos are disengaged, and envelope all things.
The condition of man becomes more and more miserable; he is perpetually
waging an unequal warfare with the beasts. At length he obtains such a
measure of education and help as is necessary for his existence. Though
deprived of God's help, he is not left wholly destitute; he has received
from Athene and Hephaestus a knowledge of the arts; other gods give him
seeds and plants; and out of these human life is reconstructed.
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