Greek Texts & Translations

And the sun and moon and planets were created as means to the creation of time. And God kindled the light of the sun in order that the number of the seasons might be definite and in order that animals might possess number. The moon is in the circle immediately above the earth, and the sun in that which is next beyond that, and in the circles above come the planets. Further, the universe is an animate being, for it is bound fast in animate movement. ^note And in order that the universe which had been created in the likeness of the intelligible living creature might be rendered complete, the nature of all other animals was created. Since then its pattern possesses them, the universe also ought to have them. And thus it contains gods for the most part of a fiery nature; of the rest there are three kinds, winged, aquatic and terrestrial. ^note 3.1.75 And of all the gods in heaven the earth is the oldest. And it was fashioned to make night and day. And being at the centre it moves round the centre. ^note And since there are two causes, it must be affirmed, he says, that some things are due to reason and others have a necessary cause, ^note the latter being air, fire, earth and water, which are not exactly elements but rather recipients of form. ^note They are composed of triangles, and are resolved into triangles. The scalene triangle and the isosceles triangle are their constituent elements. ^note

The principles, then, and causes assumed are the two above mentioned, of which God and matter are the exemplar. Matter is of necessity formless like the other recipients of form. Of all these there is a necessary cause. For it somehow or other receives the ideas and so generates substances, and it moves because its power is not uniform, and, being in motion, it in turn sets in motion those things which are generated from it. And these were at first in irrational and irregular motion, but after they began to frame the universe, under the conditions possible they were made by God symmetrical and regular. 3.1.77 For the two causes existed even before the world was made, as well as becoming in the third place, but they were not distinct, merely traces of them being found, and in disorder. When the world was made, they too acquired order. ^note And out of all the bodies there are the universe was fashioned. He holds God, like the soul, to be incorporeal. For only thus is he exempt from change and decay. As already stated, he assumes the Ideas to be causes and principles whereby the world of natural objects is what it is.

On good and evil he would discourse to this effect. He maintained that the end to aim at is assimilation to God, that virtue is in itself sufficient for happiness, but that it needs in addition, as instruments for use, first, bodily advantages like health and strength, sound senses and the like, and, secondly, external advantages such as wealth, good birth and reputation. But the wise man will be no less happy even if he be without these things. Again, he will take part in public affairs, will marry, and will refrain from breaking the laws which have been made. And as far as circumstances allow he will legislate for his own country, unless in the extreme corruption of the people he sees that the state of affairs completely justifies his abstention. 3.1.79 He thinks that the gods take note of human life ^note and that there are superhuman beings. ^note He was the first to define the notion of good as that which is bound up with whatever is praiseworthy and rational and useful and proper and becoming. And all these are bound up with that which is consistent and in accord with nature.

He also discoursed on the propriety of names, and indeed he was the first to frame a science for rightly asking and answering questions, having employed it himself to excess. And in the dialogues he conceived righteousness to be the law of God because it is stronger to incite men to do righteous acts, that malefactors may not be punished after death also. 3.1.80 Hence to some he appeared too fond of myths. These narratives he intermingles with his works in order to deter men from wickedness, by reminding them how little they know of what awaits them ^note after death. Such, then, are the doctrines he approved.

He used also to divide things, according to Aristotle, in the following manner. ^note Goods are in the mind or in the body, or external. For example, justice, prudence, courage, temperance and such like are in the mind; beauty, a good constitution, health and strength in the body; while friends, the welfare of one's country and riches are amongst external things.