It is however, not at all wonderful, that contrariety should exist in the heavens* prior to the contrarieties in the revolution of the circle of the ihj/cnnt ; since in the genera of being there is said to be a contrariety of sameness and difference, motion and permanency, anil in the principles themselves of these, bound and infinity. For these are contraries, because in the terminations of them, there is a certain contest and dissontion, though they always possess the power of acting in con¬ junction with each other. It is by no means wonderful therefore, that there should also be in the heavens, a contrariety of these motions. For those contraries are not now assumed, which are hostile to, and corruptive of each other; for these are material and partible natures; but simply those, which are effective of con¬ traries, and those which are most distant from each other. For this also is a cer¬ tain mode of contrariety in nature; since, that the apparent motion of the hea¬ venly bodies is one thing, and their true motion another, indicates the pre-suli- sistence there of non-being, and its complication with being. T he figure of the spiral likewise, is no vain, fortuitous thing, but gives completion to the media between bodies that move in right lines, and those th.it are moved in a circle. For the circle alone, as vve have said, is in the inerratic sphere, but the right line in generation. And tbe spiral is in tlie planetary region, as having a co-mixture of the periphery and the right line. The motions also according to breadth and according to depth, are the proximate causes and paradigms of the motions in the sublunary region, viz. of the upward and downward, and the oblique motions. Perhaps likew ise, the theurgist [Julian] in celebrating time as of a spiral form, and as both y oung and old, directed his attention to this, conceiving that the temporal |*eriods, were esjieeially to lie known through the motion of the planets. And thus much concerning these particulars. Put Plato adds in the next place as follow s:
“ And that these circles might possess a certain conspicuous measure of slowness and swiftness with reference to each other, and that the
[book IV.
motion of the eight circulations might be manifest, the divinity enkindled a light, which we now denominate the Sun in the second revolution from the earth, in order that the heaven [i. e. the world] might in the most eminent degree become universally apparent, and that such animals might participate of number as are adapted to its participation, receiving numerical information f rom the circulation of the same and the similar/’
Plato lion* delivers the one rilling cause of the generation of visible time. For as the Deminrgus constituted invisible tune, so the Sun produces the time which is visible, and which measures the motion of bodies. For through light, it leads into visibility ever) temporal inlenal, hounds all periods, and exhibits tin* mea¬ sures of the restitutions of things to tin ir pristine state. Deservedly therefore is the Sun a conspicuous m< asure, a> especially unfolding the progression 1 of time according to number, into the universe. For it has a more accurate jieriod than that of the five plain ts, its motions being less anomalous than theirs ; and also than that of the Moon, In always t< miniating at the same point its progressions to the north and the south. Hut if it has a more accurate period, >t is deservedly a measure of measures, ami from itself hounds ’ the periodic measures of the other plain ts, and the swiftness of their motions with reference to each other. It also m a greater degree imitates the perpetual permanency of eternity, l>v always revolving after the same manner. In this way therefore, it differs from the planets.
After another manner likewise, the Sun is a more manifest measure than the measure of the inerratic sphere. I or though this sphere has a certain appropriate measure, a proper inti rval, and one immutable number of its peculiar motion, yet the solar light causes this measure and all the < volution of apparent time to be manifest ami known. lienee Plato says, “ In order that there might be a certain consj'icuous measure For though there is a certain measure in the other planets, vet it is not clear and manifest. Hut the sun unfolds into light both other intelli¬ gible* and time. Von must not however on this account say that the solar light was generated lor the sake of measurement. For how is it possible that wholes should subsist for the sake of parts; governing natures for the sake of the go- virned; ami per|ietual for the sake of corruptible natures ? Hut we should rather "ay that light possessing an evolving power unfolds total time, and calls forth its
* For wffwihir here, il is necessary to rr.nl wpontov.
* For ywpiUtiv here, it is necessary to read cpizti.
TIM.’EL'S OF PLATO.
supermundane monad, and one measure into the measurement of the periods of bodies. And thi> makes time to Ih\ as it were, sensible. Hence it is the light of the Sun which causes every thing that moved to have a clear and manifest measure. And this indeed is its whole good. After wholes, however, it likewise benefits parts in a secondary degree, For it imparts the generation of number ami measure to the natures w hich arc adapted to participate of these. For ir¬ rational beings indeed are destitute of these ; but the genera of daemons, who follow the periods of tie* Hods and men, become partakers of them. The supply of good tin re fore through the solar light, beginning supernally from wholes, descends as far as to parts. And if beginning from visible natures, you are willing to speak of such as are invisible, the light of the Sun gives splendor to the whole world, causes a corporeal-formed nature to be divine, and wholly filled through the whole of itself with life, lint it leads souls through undefded light, imparts to them a pure and elevating power, and governs the world by' its rays. And it likew ise fills souls w ith empyrean fruits. For the order of the Sun is supernally derived from supermundane natures. Hence Plato does not here fabricate the solar light, but says that the Deiniurgus enkindled it, as giving sub¬ sistence irom his own essence to this sphere, and emitting from the solar fountain a life extended into interval, and continually renewed. And this also is asserted by thcologisls concerning the supermundane firmaments.
On this account, it apjvears to me that Plato delivers a twofold generation of the Sun; one indeed, in conjunction with the seven governors of the world, when he fasl.i oris the bodies of them, and insi fts them in their ciiculalious; but 1 the other according to the enkindling of light, through which he imparts to the Sun supermundane power. For it is one thing to generate the bulk of the Sun itself by itself, and another in conjunction with a ruling characteristic, through which the Sun is called the king of every visible nature, and is established analo¬ gous to the one fountain of good. For as this fountain, Iwiug better than the intelligible essence, illuminates both intellect and the intelligible, thus also the sun being better than a visible nature, illuminates both that which is visi¬ ble and sight. But if the Sun is beyond a visible essence, it will have a super¬ mundane nature. For the world is visible and tangible, and lias a body. Hence, we must survey the Sun in a twofold respect; viz. as one of the seven planets, and as the leader of wholes; and as mundane and supermundane, according to the latter of which he splendidly emits a divine light. For in the same manner ■as the good luminously emits truth which deities the intelligible and intellectual orders ; as Phanes in Orpheus sends forth intelligible light which fills with intel¬ ligence all the intellectual Hods; and as Jupiter enkindles an intellectual oml de- Tun. Plat. Vol. II. 2 II
[BOOK IV,
miurgic light in all the sup vrtnnndane Gods ; thus also the Sun illuminates every tliiii" visible through this undctiled light. The illuminating cause too is always in an order stqierior to the illuminated natures. Tor neither is the good intelligible, nor Thanes intellectual, nor Jupiter siqicrmmidane. In consequence of this rea¬ soning therefore, the Sun being supermundane emits the fountains of liuht. And accordin" to the most mvstic doctrines, the wholeness of the Sun is in the super¬ mundane orders; for in them there is a solar world, and a total li”lit, as the Chaldean oracles'assert, and which I am persuaded is true. And thus much concernin'; these things.
Jt is nspiisite however to return to the words of the text, and to explain them as follows : The words then, “ in order I hat there might hr a measure,' do not sig- nif\ a devised measure, but that which itself measures and defines corporeal motions, anil Generates visible time. The winds also, “ that the mutton of the eight Circulations might Ire manifest ,” refer to this measure, which passes through, and measures the measures pertaining to the paths of the eight circulations. Tor w e sav that the common apocalastasis ot the i ight rev olutions consists ot so many years. Hut we obtain a knowledge of the solar year through light. Tor through this we know what portion of the /.odiac the Sun occupies, what portion hi: leaves, and to what part of it he procei-ds. lb nee also, we know by the transition ot light, the quantity of the time, m whit h the miii passi s through his proper circle, and jierfurms his revolution, and in how many years all the periods of the eight ciri les are completed Hv this likew ise, we are able to measure the solar period, and the common period ot tin: otln r circulations, which is the same thing as to measure their joint upocatastasis. Hut the words, “ the divinity enkuullcda light , exhibit to us the non-temporal hypostasis of light, proceeding from an invisible* cause, and from the demiurgic essence. Again, the words, “ im order that the heaven , or world might in the most eminent degree become universally apparent, have a cause of tin* following kind. It is necessary that the whole world should as much as possible be tilled with the solar light. Hut the mass of the earth is natu¬ rally dark. Hence, it is requisite that the Sun should lx* nearer to the earth, in order that it may relieve its darkness. Tor that which is nearer illuminates more abundantly. And when that which illuminates is greater than the thing illumi¬ nated, it is able more largely to imparl its light. But the words, “ in the most
' Accenting to ttie Chaldaic dogmas mi < spla u«d by l’scllus, there arc seven corporeal worlds, one empyrean aud the nrsi; after this three ethereal; and then three material worlds, viz. the nierratic sphere, the seven planetary spheres, and the sublunary region. They also assert that ihere are two »olar worlds; out which is subservient to the ethereal profundity ; the other zoiuic, being one of the »e\eu spheres.
Hook It.]
eminent degree” signify that the Sun illuminates all the world as much as possible. For lie is not able at once to illuminate the whole earth ; but partially, by his cir¬ cular motion. In the least time however, he at once illuminates the whole earth, according to the equinoctial circle. For when he rises anil sets, giving light to more than half the earth, he in this one circulation illuminates the whole earth. But if hv the word heaven, we understand that which is moved in a circle, neither tloes the Sun at once illuminate the whole of this. For there are also shadows there, on account of the obumbrations of the stars and the Moon. Nothing how¬ ever, except the Sun, is free from shadow in the world, as neither is any thing mundane without matter. But supermundane natures alone, are without shadow, and immaterial. Hence the Sun is truly shadow less, and unreceptive of genera¬ tion, all other bodies receiving at different times, different illuminative additions.