Time and SpaceJanuary 28, 2022
The Creator rejoiced when He saw the creature which he had made moving and living, the created image of the eternal gods. He decided to make the copy still more like the original; and as this was eternal, he sought to make the universe eternal, so far as might be.
The nature of the Idea-being was everlasting. But it is impossible to make the creature everlasting. So He resolved to have a moving image of eternity. When He set the order of the heaven, He made this image eternal but moving according to number, while eternity itself rests in unity.
This image we call time.
There were no days, nights, months, and years before the heaven was created. But when he constructed the heaven he created them also.
They are all parts of time, and the past and future are created species of time, which we unconsciously but wrongly transfer to the eternal essence; for we say that he ‘was,’ he ‘is,’ he ‘will be,’ but the truth is that ‘is’ alone is properly attributed to him, and that ‘was’ and ‘will be’ are only to be spoken of becoming in time, for they are motions, but that which is immovably the same cannot become older or younger by time, nor ever did or has become, or hereafter will be, older or younger, nor is subject at all to any of those states which affect moving and sensible things and of which generation is the cause.
These are the forms of time, which imitates eternity and revolves according to a law of number. Moreover, when we say that what has become IS become and what becomes IS becoming, and that what will become IS about to become and that the non-existent IS non-existent—all these are inaccurate modes of expression (compare Parmen.). But perhaps this whole subject will be more suitably discussed on some other occasion.
Time, then, and the heaven came into being at the same instant in order that, having been created together, if ever there was to be a dissolution of them, they might be dissolved together. It was framed after the pattern of the eternal nature, that it might resemble this as far as was possible; for the pattern exists from eternity, and the created heaven has been, and is, and will be, in all time. Such was the mind and thought of God in the creation of time. The sun and moon and five other stars, which are called the planets, were created by him in order to distinguish and preserve the numbers of time; and when he had made their several bodies, he placed them in the orbits in which the circle of the other was revolving,—in seven orbits seven stars.
First, there was the moon in the orbit nearest the earth, and next the sun, in the second orbit above the earth; then came the morning star and the star sacred to Hermes, moving in orbits which have an equal swiftness with the sun, but in an opposite direction; and this is the reason why the sun and Hermes and Lucifer overtake and are overtaken by each other. To enumerate the places which he assigned to the other stars, and to give all the reasons why he assigned them, although a secondary matter, would give more trouble than the primary. These things at some future time, when we are at leisure, may have the consideration which they deserve, but not at present.
The stars which are necessary to the creation of time thus attain a motion and become living creatures having bodies fastened by vital chains. They learnt their appointed task, moving in the motion of the diverse, which is diagonal, and passes through and is governed by the motion of the same, they revolved, some in a larger and some in a lesser orbit—those which had the lesser orbit revolving faster, and those which had the larger more slowly. Now by reason of the motion of the same, those which revolved fastest appeared to be overtaken by those which moved slower although they really overtook them; for the motion of the same made them all turn in a spiral, and, because some went one way and some another, that which receded most slowly from the sphere of the same, which was the swiftest, appeared to follow it most nearly.
That there might be some visible measure of their relative swiftness and slowness as they proceeded in their eight courses, God lighted a fire, which we now call the sun, in the second from the earth of these orbits, that it might give light to the whole of heaven, and that the animals, as many as nature intended, might participate in number, learning arithmetic from the revolution of the same and the like. Thus then, and for this reason the night and the day were created, being the period of the one most intelligent revolution. And the month is accomplished when the moon has completed her orbit and overtaken the sun, and the year when the sun has completed his own orbit. Mankind, with hardly an exception, have not remarked the periods of the other stars, and they have no name for them, and do not measure them against one another by the help of number, and hence they can scarcely be said to know that their wanderings, being infinite in number and admirable for their variety, make up time. And yet there is no difficulty in seeing that the perfect number of time fulfils the perfect year when all the eight revolutions, having their relative degrees of swiftness, are accomplished together and attain their completion at the same time, measured by the rotation of the same and equally moving. After this manner, and for these reasons, came into being such of the stars as in their heavenly progress received reversals of motion, to the end that the created heaven might imitate the eternal nature, and be as like as possible to the perfect and intelligible animal.
Thus far and until the birth of time the created universe was made in the likeness of the original, but inasmuch as all animals were not yet comprehended therein, it was still unlike. What remained, the creator then proceeded to fashion after the nature of the pattern. Now as in the ideal animal the mind perceives ideas or species of a certain nature and number, he thought that this created animal ought to have species of a like nature and number. There are four such; one of them is the heavenly race of the gods; another, the race of birds whose way is in the air; the third, the watery species; and the fourth, the pedestrian and land creatures. Of the heavenly and divine, he created the greater part out of fire, that they might be the brightest of all things and fairest to behold, and he fashioned them after the likeness of the universe in the figure of a circle, and made them follow the intelligent motion of the supreme, distributing them over the whole circumference of heaven, which was to be a true cosmos or glorious world spangled with them all over.
He gave to each of them two movements:
A movement on the same spot after the same manner, whereby they ever continue to think consistently the same thoughts about the same things
A forward movement in which they are controlled by the revolution of the same and the like; but by the other five motions they were unaffected, in order that each of them might attain the highest perfection.
This is why the fixed stars were created, to be divine and eternal animals, ever-abiding and revolving after the same manner and on the same spot.
The other stars which reverse their motion and are subject to deviations of this kind, were created in the manner already described.
The earth clinging (or ‘circling’) around the pole which is extended through the universe, he framed to be the guardian and artificer of night and day, first and eldest of gods that are in the interior of heaven. Vain would be the attempt to tell all the figures of them circling as in dance, and their juxtapositions, and the return of them in their revolutions upon themselves, and their approximations, and to say which of these deities in their conjunctions meet, and which of them are in opposition, and in what order they get behind and before one another, and when they are severally eclipsed to our sight and again reappear, sending terrors and intimations of the future to those who cannot calculate their movements—to attempt to tell of all this without a visible representation of the heavenly system would be labour in vain. Enough on this head; and now let what we have said about the nature of the created and visible gods have an end.
To know or tell the origin of the other divinities is beyond us, and we must accept the traditions of the men of old time who affirm themselves to be the offspring of the gods—that is what they say—and they must surely have known their own ancestors. How can we doubt the word of the children of the gods? Although they give no probable or certain proofs, still, as they declare that they are speaking of what took place in their own family, we must conform to custom and believe them. In this manner, then, according to them, the genealogy of these gods is to be received and set forth.
Oceanus and Tethys were the children of Earth and Heaven, and from these sprang Phorcys and Cronos and Rhea, and all that generation; and from Cronos and Rhea sprang Zeus and Here, and all those who are said to be their brethren, and others who were the children of these.
Now, when all of them, both those who visibly appear in their revolutions as well as those other gods who are of a more retiring nature, had come into being, the creator of the universe addressed them in these words= ‘Gods, children of gods, who are my works, and of whom I am the artificer and father, my creations are indissoluble, if so I will. All that is bound may be undone, but only an evil being would wish to undo that which is harmonious and happy. Wherefore, since ye are but creatures, ye are not altogether immortal and indissoluble, but ye shall certainly not be dissolved, nor be liable to the fate of death, having in my will a greater and mightier bond than those with which ye were bound at the time of your birth. And now listen to my instructions:
Three tribes of mortal beings remain to be created—without them the universe will be incomplete, for it will not contain every kind of animal which it ought to contain, if it is to be perfect. On the other hand, if they were created by me and received life at my hands, they would be on an equality with the gods. In order then that they may be mortal, and that this universe may be truly universal, do ye, according to your natures, betake yourselves to the formation of animals, imitating the power which was shown by me in creating you. The part of them worthy of the name immortal, which is called divine and is the guiding principle of those who are willing to follow justice and you—of that divine part I will myself sow the seed, and having made a beginning, I will hand the work over to you. And do ye then interweave the mortal with the immortal, and make and beget living creatures, and give them food, and make them to grow, and receive them again in death.’
Thus he spake, and once more into the cup in which he had previously mingled the soul of the universe he poured the remains of the elements, and mingled them in much the same manner; they were not, however, pure as before, but diluted to the second and third degree. And having made it he divided the whole mixture into souls equal in number to the stars, and assigned each soul to a star; and having there placed them as in a chariot, he showed them the nature of the universe, and declared to them the laws of destiny, according to which their first birth would be one and the same for all,—no one should suffer a disadvantage at his hands; they were to be sown in the instruments of time severally adapted to them, and to come forth the most religious of animals; and as human nature was of two kinds, the superior race would hereafter be called man. Now, when they should be implanted in bodies by necessity, and be always gaining or losing some part of their bodily substance, then in the first place it would be necessary that they should all have in them one and the same faculty of sensation, arising out of irresistible impressions;
in the second place, they must have love, in which pleasure and pain mingle; also fear and anger, and the feelings which are akin or opposite to them; if they conquered these they would live righteously, and if they were conquered by them, unrighteously. He who lived well during his appointed time was to return and dwell in his native star, and there he would have a blessed and congenial existence. But if he failed in attaining this, at the second birth he would pass into a woman, and if, when in that state of being, he did not desist from evil, he would continually be changed into some brute who resembled him in the evil nature which he had acquired, and would not cease from his toils and transformations until he followed the revolution of the same and the like within him, and overcame by the help of reason the turbulent and irrational mob of later accretions, made up of fire and air and water and earth, and returned to the form of his first and better state. Having given all these laws to his creatures, that he might be guiltless of future evil in any of them, the creator sowed some of them in the earth, and some in the moon, and some in the other instruments of time; and when he had sown them he committed to the younger gods the fashioning of their mortal bodies, and desired them to furnish what was still lacking to the human soul, and having made all the suitable additions, to rule over them, and to pilot the mortal animal in the best and wisest manner which they could, and avert from him all but self-inflicted evils.
When the creator had made all these ordinances he remained in his own accustomed nature, and his children heard and were obedient to their father’s word, and receiving from him the immortal principle of a mortal creature, in imitation of their own creator they borrowed portions of fire, and earth, and water, and air from the world, which were hereafter to be restored—these they took and welded them together, not with the indissoluble chains by which they were themselves bound, but with little pegs too small to be visible, making up out of all the four elements each separate body, and fastening the courses of the immortal soul in a body which was in a state of perpetual influx and efflux.
Now these courses, detained as in a vast river, neither overcame nor were overcome; but were hurrying and hurried to and fro, so that the whole animal was moved and progressed, irregularly however and irrationally and anyhow, in all the six directions of motion, wandering backwards and forwards, and right and left, and up and down, and in all the six directions. For great as was the advancing and retiring flood which provided nourishment, the affections produced by external contact caused still greater tumult—when the body of any one met and came into collision with some external fire, or with the solid earth or the gliding waters, or was caught in the tempest borne on the air, and the motions produced by any of these impulses were carried through the body to the soul.
All such motions have consequently received the general name of ‘sensations,’ which they still retain.
They did in fact at that time create a very great and mighty movement; uniting with the ever-flowing stream in stirring up and violently shaking the courses of the soul, they completely stopped the revolution of the same by their opposing current, and hindered it from predominating and advancing; and they so disturbed the nature of the other or diverse, that the three double intervals (i.e. between 1, 2, 4, 8), and the three triple intervals (i.e. between 1, 3, 9, 27), together with the mean terms and connecting links which are expressed by the ratios of 3:2, and 4:3, and of 9:8—these, although they cannot be wholly undone except by him who united them, were twisted by them in all sorts of ways, and the circles were broken and disordered in every possible manner, so that when they moved they were tumbling to pieces, and moved irrationally, at one time in a reverse direction, and then again obliquely, and then upside down, as you might imagine a person who is upside down and has his head leaning upon the ground and his feet up against something in the air; and when he is in such a position, both he and the spectator fancy that the right of either is his left, and the left right.
If, when powerfully experiencing these and similar effects, the revolutions of the soul come in contact with some external thing, either of the class of the same or of the other, they speak of the same or of the other in a manner the very opposite of the truth; and they become false and foolish, and there is no course or revolution in them which has a guiding or directing power. If again any sensations enter in violently from without and drag after them the whole vessel of the soul, then the courses of the soul, though they seem to conquer, are really conquered.