πρὸ τοῦ καιροῦ φησι νομισθῆναι τὴν νύκτα διὰ τινα χαλεπὴν ὁμίχλην. αὕτη γὰρ ἡ θεός που, καὶ ἄλλοθι τῆς ποιήσεώς φησιν,[665]
(he means that, by reason of a heavy mist, it was thought to be night before the proper time. And this mist is surely the goddess herself, and in another place also in the poem he says,)
ἠέρα δ᾽ Ἥρη
Πίτνα πρόσθε βαθεῖαν. [C]
(“Hera spread before them a thick mist.”)
ἁλλὰ τὰ μὲν τῶν ποιητῶν χαίρειν ἐάσωμεν· ἔχει γὰρ μετὰ τοῦ θείου πολὺ καὶ τἀνθρώπινον· ἃ δὲ ἡμᾶς ἔοικεν αὐτὸς ὁ θεὸς διδάσκειν ὑπέρ τε αὑτοῦ καὶ τῶν ἄλλων, ἐκεῖνα ἤδη διέλθωμεν.
(But let us leave the stories of the poets alone. For along with what is inspired they contain much also that is merely human. And let me now relate what the god himself seems to teach us, both about himself and the other gods.)
Ὁ περὶ γῆν τόπος ἐν τῷ γίνεσθαι τὸ εἶναι ἔχει. τίς οὖν ἐστιν ὁ τὴν ἀιδιότητα δωρούμενος αὐτῷ; ἆρ᾽ οὐχ ὁ ταῦτα μέτροις ὡρισμένοις συνέχων; ἄπειρον μὲν γὰρ [D] εἶναι φύσιν σώματος οὐχ οἷόν τ᾽ ἦν, ἐπεὶ μηδὲ ἀγέννητός ἐστι μηδὲ αὐθυπόστατος· ἑκ δὲ τῆς οὐσίας εἰ πάντως ἐγίνετό τι συνεχῶς, ἀνελύετο δὲ εἰς αὐτὴν μηδέν, ἐπέλειπεν ἂν τῶν γιγνομένων ἡ οὐσία. τὴν δὴ τοιαύτην φύσιν ὁ θεὸς ὅδε μέτρῳ κινούμενος προσιὼν μὲν ὀρθοῖ καὶ ἐγείρει, πόρρω δὲ ἀπιὼν ἐλαττοῖ καὶ φθείρει, μᾶλλον δὲ αὐτὸς ἀεὶ ζωοποιεὶ κινῶν καὶ ἐποχετεύων αὐτῇ τὴν ζωὴν· ἡ δὲ ἀπόλειψις αὐτοῦ καὶ ἡ πρὸς θάτερα [138] μετάστασις αἰτία γίνεται φθορᾶς [pg 374] τοῖς φθίνουσιν. ἀεὶ μὲν οὖν ἡ παρ᾽ αὐτοῦ τῶν ἀγαθῶν δόσις ἴση κάτεισιν ἐπὶ τὴν γῆν· ἄλλοτε γὰρ ἄλλη δέχεται τὰ τοιαῦτα χώρα πρὸς τὸ μήτε τὴν γένεσιν ἐπιλείπειν μήτε τοῦ συνήθους ποτὲ τὸν θεὸν ἔλαττον ἢ πλέον εὖ ποιῆσαι τὸν παθητὸν κόσμον. ἡ γὰρ ταυτότης ὥσπερ τῆς οὐσίας, οὕτω δὲ καὶ τῆς ἐνεργείας ἐν τοῖς θεοῖς καὶ πρό γε τῶν ἄλλων παρὰ τῷ βασιλεῖ τῶν ὅλων Ἡλίῳ, ὃς καὶ τὴν κίνησιν ἁπλουστάτην ὑπὲρ ἅπαντας ποιεῖται τοὺς τῷ παντὶ [B] τὴν ἐναντίαν φερομένους· ὃ δὴ καὶ αὐτὸ τῆς πρὸς τοὺς ἄλλους ὑπεροχῆς αὐτοῦ σημεῖον ποιεῖται ὁ κλεινὸς Ἀριστοτέλης· ἀλλὰ καὶ παρὰ τῶν ἄλλων νοερῶν θεῶν οὐκ ἀμυδραὶ καθήκουσιν εἰς τὸν κόσμον τόνδε δυνάμεις. εἶτα τί τοῦτο; μὴ γὰρ ἀποκλείομεν τοὺς ἄλλους τούτῳ τὴν ἡγεμονίαν ὁμολογοῦντες δεδόσθαι; πολὺ δὲ πλέον ἐκ τῶν ἐμφανῶν ἀξιοῦμεν ὑπὲρ τῶν ἀφανῶν πιστεύειν. ὥσπερ [C] γὰρ τὰς ἐνδιδομένας ἅπασιν ἐκεῖθεν δυνάμεις εἰς τὴν γῆν οὗτος φαίνεται τελεσιουργῶν καὶ συναρμόζων πρός τε ἑαυτὸν καὶ τὸ πᾶν, οὕτω δὴ νομιστέον καὶ ἐν τοῖς ἀφανέσιν αὐτῶν τὰς συνουσίας ἔχειν πρὸς ἀλλήλας, ἡγεμόνα μὲν ἐκείνην, συμφωνούσας δὲ πρὸς αὐτὴν τὰς ἄλλας ἅμα. ἐπεὶ καί, εί μέσον ἔφαμεν ἐν μέσοις ἱδρῦσθαι τὸν θεὸν τοῖς νοεροῖς θεοῖς, ποταπή τις ἡ μεσότης ἐστὶν ὧν αὖ χρὴ μέσον [pg 376] αὐτὸν ὑπολαβεῖν, αὐτὸς ἡμῖν ὁ βασιλεὺς εἰπεῖν Ἥλιος δοίη.
(The region of the earth contains being in a state of becoming. Then who endows it with imperishability? Is it not he[666] who keeps it all together by means of definite limits? For that the nature of being should be unlimited was not possible, since it is neither uncreated nor self-subsistent. And if from being something were generated absolutely without ceasing and nothing were resolved back into it, the substance of things generated would fail. Accordingly this god, moving in due measure, raises up and stimulates this substance when he approaches it, and when he departs to a distance he diminishes and destroys it; or rather he himself continually revivifies it by giving it movement and flooding it with life. And his departure and turning in the other direction is the cause of decay for things that perish. Ever does his gift of blessings descend evenly upon the earth. For now one country now another receives them, to the end that becoming may not cease nor the god ever benefit less or more than is his custom this changeful world. For sameness, as of being so also of activity, exists among the gods, and above all the others in the case of the King of the All, Helios; and he also makes the simplest movement of all the heavenly bodies[667] that travel in a direction opposite to the whole. In fact this is the very thing that the celebrated Aristotle makes a proof of his superiority, compared with the others. Nevertheless from the other intellectual gods also, forces clearly discernible descend to this world. And now what does this mean? Are we not excluding the others when we assert that the leadership has been assigned to Helios? Nay, far rather do I think it right from the visible to have faith about the invisible.[668] For even as this god is seen to complete and to adapt to himself and to the universe the powers that are bestowed on the earth from the other gods for all things, after the same fashion we must believe that among the invisible gods also there is intercourse with one another; his mode of intercourse being that of a leader, while the modes of intercourse of the others are at the same time in harmony with his. For since we said that the god is established midmost among the midmost intellectual gods, may King Helios himself grant to us to tell what is the nature of that middleness among things of which we must regard him as the middle.)
[D] Μεσότητα μὲν δή φαμεν οὐ τὴν ἐν τοῖς ἐναντίοις θεωρουμένην ἴσον ἀφεστῶσαν τῶν ἄκρων, οἷον ἐπὶ χρωμάτων τὸ ξανθὸν ἢ φαιόν, ἐπὶ δὲ θερμοῦ καὶ ψυχροῦ τὸ χλιαρόν, καὶ ὅσα τοιαῦτα, ἀλλὰ τὴν ἑνωτικὴν καὶ συνάγουσαν τὰ διεστῶτα, ὁποίαν τινά φησιν Ἐμπεδοκλῆς τὴν ἁρμονίαν ἐξορίζων αὐτῆς παντελῶς τὸ νεῖκος. τίνα οὖν ἐστιν, ἃ συνάγει, καὶ τίνων ἐστὶ μέσος; φημὶ δὴ οὖν ὅτι τῶν τε ἐμφανῶν καὶ περικοσμίων θεῶν καὶ τῶν ἀύλων καὶ νοητῶν, [139] οἳ περὶ τἀγαθόν εἰσιν, ὥσπερ πολυπλασιαζομένης ἀπαθῶς καὶ ἄνευ προσθήκης τῆς νοητῆς καὶ θείας οὐσίας. ὡς μὲν οὖν ἐστι μέση τις, οὐκ ἀπὸ τῶν ἄκρων κραθεῖσα, τελεία δὲ καὶ ἀμιγὴς ἀφ᾽ ὅλων τῶν θεῶν ἐμφανῶν τε καὶ ἀφανῶν καὶ αἰσθητῶν καὶ νοητῶν ἡ τοῦ βασιλέως Ἡλίου νοερὰ καὶ πάνκαλος οὐσία, καὶ ὁποίαν τινὰ χρὴ τὴν μεσότητα νομίζειν, εἴρηται. εἰ δὲ δεῖ καὶ τοῖς καθ᾽ ἕκαστον ἐπεξελθεῖν, ἵν᾽ αὐτοῦ καὶ κατ᾽ εἴδη τὸ μέσον τῆς οὐσίας, ὅπως ἔχει πρός τε τὰ πρῶτα καὶ τὰ τελευταῖα,[669] [B] τῷ νῷ κατίδωμεν, εἰ καὶ [pg 378] μὴ πάντα διελθεῖν ῥᾴδιον, ἀλλ᾽ οὖν τὰ δυνατὰ φράσαι πειραθῶμεν.