Ocellus Lucanus on the nature of the universe

by Julius Firmicus Maternus; Proclus; Tauros

Further still[10], what has been said will be easily known to be true from the following considerations. Fire, which imparts heat to another thing, is itself from itself hot; and honey, which is sweet to the taste, is itself from itself sweet. The principles likewise of demonstrations, which are indicative of things unapparent, are themselves from themselves manifest and known. Thus, also, that which becomes to other things the cause of self-perfection, is itself from itself perfect; and that which becomes to other things the cause of preservation and permanency, is itself from itself preserved and permanent. That, likewise, which becomes to other things the cause of concinnity, is itself from itself co-harmonized; but the world is to other things the cause of their existence, preservation, and self-perfection. The world, therefore, is from itself perpetual and self-perfect, has an everlasting duration, and on this very account becomes the cause of the permanency of the whole of things.

In short, if the universe should be dissolved, it would either be dissolved into that which has an existence, or into nonentity. But it is impossible that it should be dissolved into that which exists, for there will not be a corruption of the universe if it should be dissolved into that which has a being; for being is either the universe, or a certain part of the universe. Nor can it be dissolved into nonentity, since it is impossible for being either to be produced from non-beings, or to be dissolved into nonentity. The universe, therefore, is incorruptible, and can never be destroyed.

If, nevertheless, some one should think that it may be corrupted, it must either be corrupted from something external to, or contained in the universe, but it cannot be corrupted by anything external to it; for there is not anything external to the universe, since all other things are comprehended in the universe, and the world is the whole and the all. Nor can it be corrupted by the things which it contains, for in this case it will be requisite that these should be greater and more powerful than the universe. This, however, is not true[11], for all things are led and governed by the universe, and conformably to this are preserved and co-adapted, and possess life and soul. But if the universe can neither be corrupted by anything external to it, nor by anything contained within it, the world must therefore be incorruptible and indestructible; for we consider the world to be the same with the universe[12].

Further still, the whole of nature surveyed through the whole of itself, will be found to derive continuity from the first and most honourable of bodies, attenuating this continuity proportionally, introducing it to everything mortal, and receiving the progression of its peculiar subsistence; for the first [and most honourable] bodies in the universe, revolve according to the same, and after a similar manner. The progression, however, of the whole of nature, is not successive and continued, nor yet local, but subsists according to mutation.

Fire, indeed, when it is congregated into one thing, generates air, but air generates water, and water earth. From earth, also, there is the same circuit of mutation, as far as to fire, from whence it began to be changed. But fruits, and most plants that derive their origin from a root, receive the beginning of their generation from seeds. When, however, they bear fruit and arrive at maturity, again they are resolved into seed, nature producing a complete circulation from the same to the same.

But men and other animals, in a subordinate degree, change the universal boundary of nature; for in these there is no periodical return to the first age, nor is there an antiperistasis of mutation into each other, as there is in fire and air, water and earth; but the mutations of their ages being accomplished in a four-fold circle[13], they are dissolved, and again return to existence; these, therefore, are the signs and indications that the universe, which comprehends [all things], will always endure and be preserved, but that its parts, and such things in it as are supervenient, are corrupted and dissolved.

Further still, it is credible that the universe is without a beginning, and without an end, from its figure, from motion, from time, and its essence; and, therefore, it may be concluded that the world is unbegotten and incorruptible: for the form of its figure is circular; but a circle is on all sides similar and equal, and is therefore without a beginning, and without an end. The motion also of the universe is circular, but this motion is stable and without transition. Time, likewise, in which motion exists is infinite, for this neither had a beginning, nor will have an end of its circulation. The essence, too, of the universe, is without egression [into any other place], and is immutable, because it is not naturally adapted to be changed, either from the worse to the better, or from the better to the worse. From all these arguments, therefore, it is obviously credible, that the world is unbegotten and incorruptible. And thus much concerning the whole and the universe.

CHAP. II.

Since, however, in the universe, one thing is generation, but another the cause of generation; and generation indeed takes place where there is a mutation and an egression from things which rank as subjects; but the cause of generation then subsists where the subject matter remains the same: this being the case, it is evident that the cause of generation possesses both an effective and motive power, but that the recipient of generation is adapted to passivity, and to be moved.