VI
And he gave it a form that was most familiar and beautiful. For by which all the rest of the animate would be contained, the animate has formed this form in which all the rest of the forms are concluded together, and it has been made spherical, which the Greeks call sphaeroides, every extremity of which is touched by equal radii from the middle, and he has turned it in such a way that nothing could be made more round, nothing roughness so that it had no offense, no incised corners, no bends, nothing protruding, nothing lacunae - and all the most similar parts of all, which, in his judgment, was a similarity of dissimilarity. And with all he surrounded the whole figure of the world with lightness. For he did not need eyes, because nothing was left beyond what could be seen, nor ears, because there was nothing that could even be heard, nor were the soul surrounded by the ends of the world, so that it required breathing; nor, indeed, did he desire either the sustenance of the body, or the taking away of the food that had been finished and consumed: for no departure could be made, nor addition, nor indeed was it from where; and so he himself nourished himself with consumption and old age, when he suffered and did all things through himself and from himself. for he who united these things and established them himself thought that he was content with the world and did not need another. And so he did not put his hands on him, since there was nothing to be grasped or repelled, nor were there any feet or any members with which he could support the entrance of the body. For he gave a movement to the sky that was most suitable to its form, which one of the seven movements most affected the mind and understanding; therefore, with one and the same revolution, he himself is twisted and turned around him; and he separated the remaining six movements from him, and thus freed him from all error. Therefore, for this conversion, which did not need feet and steps, he did not give members to enter. This god, who was thinking of a future god, made him light and uniform on all sides and equal from the middle to the top and perfect and absolute from the absolute and perfect. But as he placed his mind in the midst of it, so he felt throughout the whole; then he surrounded him with a body and clothed him from the outside with the rolling sky and was entangled in the world, because he could easily be with himself because of his virtue and he did not want another, sufficiently known and familiar to himself. Thus that eternal god produced this perfectly blessed god. But the mind did not begin in such a way as we have just spoken, and finally, when the body was made for him, he began: for it would not be right for the lesser to obey the greater; but we say many things inconsiderately and at random.
VII
But God begat an older mind both in birth and in power, and made him lord and commanding over the obedient body; and that effort is of such a kind. From that matter which is individual, and which is always of one kind and like itself, and from that which is produced from divided bodies, he mixed a third kind of matter from two into the middle, that which was of the same nature and that of another, and interposed that between the individual and that which was divided in the body; When he had taken three things, he reduced them to one species, and that nature which we have spoken of by the power of another, when he joined the fugitive with the same, and the foreign one of his coupling; which mixing with matter, when he had made one out of three, he divided that very thing into the members that remained. Now he controlled each of the parts from the same and from the other and from the material. And such was the division. At first he drew one part from the whole, but the second part was double the first part, then the third, which was the second and a half, the first triple, then the fourth which was the double of the second, the fifth from that which was the triple of the third, then the sixth eightfold of the first, and lastly the seventh which was seven and he was twenty times ahead of the first. Then he instituted double and triple intervals to fill up the parts again by cutting off the whole; which he placed at intervals in such a way that in each one there were two halves - for I hardly dare to say the halves, which the Greeks call mesothes, but as if I were to say so it will be understood, for it will be more plain -, the other side of which is superior to the same ends and surmounted by the same ] the other, equal in number, superior in extremity, and equally surpassed. Now, taking the intervals of the second and second thirds and eighth octaves from these connections, in the first intervals of the first six eighths, he completed all the sixty thirds, leaving a part of each; but his particular interval being left, he had the same comparison of number to number for assembly in the extremes as they have two hundred and fifty-six with two hundred and forty-three. And thus the mixture, from which these things were cut, had already consumed everything. Therefore he distrusted all this double connection in length, and adjusting the middle to the middle, as it were, he twisted it into a circle, so that they were joined to themselves and to each other, from the seam where they were next to each other, and by that movement, the circle of which was always in the same place and was cut in the same way. He surrounded them on every side. And so when the one was external, the other internal embraced the world, the one of the same nature, the other moved the other. And he twisted that which was of the same from the side to the right side, but this one he directed from the middle line to the left. But he gave the principality to the superior, which he left alone to the individual; and in the interior, when he had divided the sky into six parts, he ordered the seven disparate worlds to move at double and triple intervals in courses opposite to each other. And of the three of them he made equal speeds, but four, and they were unequal to each other, and unlike the other three.
VIII
When, then, that God, the procreator of the world, had begotten the soul from his own mind and will, then, in short, everything that was concrete and corporeal was subsumed by the soul and made inwardly, and in this way he joined the medium by accommodating the medium. Thus the soul, proceeding from the middle, encircled the extremity of the heaven from the highest region in a round circle, and, turning itself towards the divine, brought forth the beginning of eternal and wise life. And indeed the body of heaven is a visible effect; but the mind escapes the sight of the eyes, but is one of all the harmony of reason and harmony, which, in the Greek harmony, controls and participates in eternal things and those falling under the understanding; by which nothing was better procreated by the best and most excellent begotten. let him judge what is of the same kind and what of another, and the rest, what is best suited to each thing, what also happens in a place or manner or time, and what distinction there is between those things which are produced and those which are always the same. But true reason, which is concerned with things that are always the same and things that change, when it moves in the same and in the other itself without voice and without any sound, when it reaches the same part where sense can be perceived, and the world of that kind of another is unchanged and the right one declares with every heart and mind, then opinions and firm assent and truths are born; but when he turns to those things which remain always the same, they are contained not by sense but by the understanding... exulting in joy
IX
Therefore, with reason and the divine mind, the course of the sun and the moon was found at the origin of time [run]
... the nature of the other would turn it, so that the course of the moon revolved closely around the earth, and the orbit of the sun was closest to it above the earth; Then Lucifer and the holy star Mercury have a course equal to the speed of the sun, but with a certain opposite force, and they have collisions with each other, Lucifer, Mercury, the sun, and some conquer others and are conquered in turn. What was the cause of the placement of the rest of the stars, and what is their placement, must be deferred to another discussion, so that a longer speech may not be placed on what was to be touched on than on the reason for which we are touching it.
When, therefore, the course of their stars had acquired a proper course for themselves, from which the movement of time was to be determined, and having been bound by the bonds of their bodies to the animals, they arose with animals, and learned to submit to the rule of them; they would survey the greater globe, the other the smaller, the larger more slowly, the smaller faster, by the motion of one and the same nature, those who moved with the fastest speed seemed to be overcome by the slower ones, and when they overtook them; for their whole world revolved as if by the bending of a helix, by which they made the bifurcation of opposites proceed at the same time, so that what was the slowest seemed to be the swiftest. And in order that there might be some evident measure which would declare the speeds and slownesses in the eight courses, the god himself kindled the sun as a light to the second sphere above the earth, so that the heaven might be as clear as possible to all and to the living beings who had the right to be taught, by the same movement and by what it was like, the numbers they should know nature and force. Night and day, therefore, in this way and for these causes, make one circuit of the world the wisest and best, and the month when the moon, in its sweeping course, has overtaken the sun, is the year in which the sun has completed its whole course and traversed the world. But men, who are ignorant of the spheres of the other stars, except a very few, neither call them by name, nor associate with one another by number; therefore they do not know that these errors of the stars are the very thing which is properly called time, endowed with an infinite multitude and wonderful variety; and yet it can be seen and understood, with an absolute and perfect number of time, an absolute year, and then completed, in fine, when they had finished their eight circuits and brought themselves back to the same head, and the same and always like world was measured by them. Therefore, for these reasons, the stars were born, which, penetrating through the sky, turned themselves by the solstice and winter recall, so that every animal that we see was very similar to that animal that we feel in imitation of eternity.
X
And the rest, indeed, until the dawn of time, had been impressed by those whom he imitated; but because he had not yet enclosed every animal in the world within it, in that respect he was deficient in the intended model of the likeness of the image. Therefore, as many and what kinds of animal forms the mind was able to perceive by looking at the species of things, it thought to reproduce as many and such in this world with itself. Now there were four kinds of living things, one of which was divine and celestial, the second pinnate and aerial, the third aquatic, pedestrian and terrestrial.
He made the most appearance of divine animation out of fire, so that it was both the most splendid and the most beautiful in appearance; when he wished to make it like the whole of nature, he rounded it to the point of voluptuousness, and made it a count of wisdom, which he makes of the best mind, and distributed the whole heaven around equally, so that this variety, well distinguished by the Greeks, we may call kosmon, the shining world. And he gave to the divine two kinds of movement, the one that he would always be in the same + about which he would think the same about everything and in one way, the other that he would be driven into the ancient part by the conversion of the same and similar; standing Of this kind are the stars which are fixed in heaven and do not move from one place, which are living and divine, and for this reason they stick to their places and remain forever. But those things which slip by wandering and changeable error are thus generated, as we have said above. But now our ancient earth, which is supported by a crossed axis, the producer of day and night and the same guardian, he willed to be the most ancient of all the gods of those who were born within heaven. But the games of the gods, and the collisions between the gods themselves, and whatever reversals and advances occur in their worlds, when they almost touch each other, those who are close to copulation in opposite countries, and put those who are either sliding before, may each one of the times be forgotten from our sight, and when they emerge again, they strike terror into those who are experienced in reason. , if we try to explain them in words, without placing before our eyes an image of those things, the effort will be undertaken in vain. But let these things be enough for us to say, and let all that we have spoken of of the gods who are seen, and who are born by nature, have this term.
Latin text translated using Google Translate.
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