I

THE PYTHAGOREAN'S TREATISE ON THE UNIVERSE

Ocellus Lucanus has written what follows concerning the nature of the universe; having learnt some things through clear arguments from nature herself, but others from opinion, in conjunction with reason, it being his intention (he) to derive what is probable from intellectual perception. Therefore it appears to me, that the universe is indestructible and unbegotten, since it always was, and always will be; for if it had a temporal beginning, it would not always have existed: thus therefore, the universe is unbegotten and indestructible; for if someone should opine that it was once generated, he would not be able to find anything into which it can be corrupted arid dissolved, since that from which it was generated would be the first part of the universe; and again, that into which it would be dissolved would be the last part of it.

But if the universe was generated, it was generated together with all things; and if it should be corrupted, it would be corrupted together with all things. This however is impossible. This universe is therefore without a beginning, and without an end: nor is it possible that it can have any other mode of subsistence.

To which may be added, that everything which. has received a beginning of generation, and which ought also to participate of dissolution, receive two mutations; one of which, indeed proceeds from the less to the greater, and from the worse to the better; and that from which it begins change is denominated generation, but that a which its length it arrives at is called climax. The other mutation, however, proceeds from the greater to the less, and from the better to the worse; but the end of this mutation is called corruption and dissolution.

If therefore the whole and the universe were generated, and are corruptible they must, when generated have been changed from the less to the greater, and from the worse to the better; but when corrupted, they must be changed from the greater to the less, and from the better to the worse. Hence, if the world was generated, it would receive increase and would arrive at its consummation; and again, it would afterwards decrease and end. For every thing which has a progression possesses three boundaries, and two intervals; the three boundaries are generation, consummation and end; and the intervals are, progression from generation to consummation, and from consolation to end.

The whole, however, and the universe, affords as from itself, no indication of anything of this kind; for neither do we perceive it rising into existence, or becoming to be, nor changing to the better and the greater, nor changing to worse or less; but it always continues to subsist in identical manner, and perpetually remains self-identical.

Clear signs and indications of this are the orders of things, their symmetry, figurations, positions, intervals, powers, swiftness and slowness in respect to each other; and, besides these, their numbers and temporal periods, are clear signs and indications. For all such things as these change and diminish, conformably to the course of generation; for things that are greater and better tend towards consummation through power, but those that are less and worse decay through the inherent weakness of nature.

The whole world is what I call the whole universe; for this word "cosmos" was given it as a result of its being adorned with all things. From itself it is a consummate and perfect system of all things, for there is nothing external to the universe, since whatever exists is contained in the universe, and the universe subsists together with this, comprehending in itself all things, both parts and superfluous.

The things contained in the world are naturally congruous with it; but the world harmonizes with nothing else, symphonizing with itself. Other things do not possess self-sub sistence, but require adjustment with the environment. Thus animals require conjunction with air for the purpose of respiration; and with light, in order to see; and similarly the other senses with other environment, to function satisfactorily. A conjunction with earth is necessary for the germination of plants. The sun, moon, planets and fixed stars likewise integrate with the world, as parts of its general arrangement. The world, however, has no conjunction with any thing outside of itself. The above is supported by the following. Fire which imparts heat to others, is self-hot; honey which is sweet to the taste, is self-sweet. The principles of demonstrations, which conclude to things unapparent, are self-evident. Therefore the cause of the perfection of other things is itself perfect. That which preserves and renders permanent other things must itself be preserved and permanent. What harmonizes must itself be self-harmonic. Now as the world is the cause of the existence, preservation and perfection of other things, must itself be perpetual and perfect; and because its duration is everlasting, it becomes the cause of the permanence of all other things. In short, if the universe should be dissolved, it would be dissolved either into the existent, or nonexistent. As it could not be dissolved into existence, for in this case the dissolution would not be a corruption; as being is either the universe, or some part of it. Nor can it be dissolved into nonentity, since being cannot possibly arise from non-being; or be dissolved into nonentity. Therefore the universe is incorruptible, and never can be destroyed. If, however, somebody should think that it can be corrupted, it must be corrupted either from something external to, or contained in the universe, but it cannot be corrupted by anything external to it, for nothing such exists, 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 it contains, which would imply their greater power. This however is impossible; for all things are led and governed by the universe, and thereby are preserved and adjusted, possessing life and soul. But if the universe can neither be corrupted by anything externa1 to it, nor by anything contained within it, the world must therefore be incorruptible and indestructible; for we consider the world identical with the universe.

Further, the whole of nature surveyed through its own totality, will be found to derive continuity from the first and most honorable bodies, proportionally attenuating this continuity, introducing it to everything mortal, and receiving the progression of its peculiar subsistence; for the first (and most honorable) bodies in the universe revolve according to the same and similarly. The progression of the whole of nature, however, is not successive and continuous, nor yet local, but is subject to mutation. When condensed, fire generates air; air water, and water earth. A return circuit of transformation extends backward from earth to fire, whence it originated. However fruits, and most rooted plants, originate from seeds. When however they fruit and mature, that are again resolved into seed, nature producing a complete circular progression.

In a subordinate manner, men and other animals change the universal boundary of nature; for in these there is no periodical return to the first age; nor is there a transfusion, such as between fire and air, and water and earth; but the mutations of their ages being accomplished in a four-cycled circle, they are dissolved, and reformed.

These therefore are the signs and indications that the universe which comprehends (all things) which, will always endure and be preserved, but that, its parts, and its nonessential additions are corrupted and dissolved. Further, it is credible that the universe, without a beginning, and without end, from s figure, motion, time and essence; and there, may be concluded that the world is begotten and incorruptible; for its figure is circular; and as a circular figure is similar and equal on all sides, it is therefore without a beginning or an end. Circular is also the motion of the universe, but this motion is stable and without transition. Time, likewise, in which motion exists, infinite; for neither had this a beginning, nor will it have an end of its revolution. The universe's essence also does not waste elsewhere, and is immutable, because it is not naturally adapted to charge, either from worse to better, or from better to worse. From all these arguments, therefore, it is obviously credible, that the world is unbegotten and incorruptible. So much about the world and the universe.