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_[8], it
being his intention [in this work] to derive what is probable from
intellectual perception.
It appears, therefore, 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 have always existed: thus, therefore,
the universe is unbegotten and indestructible; for if some one should
opine that it was once generated, he would not be able to find anything
into which it can be corrupted and 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[9]. The universe,
therefore, is 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,
receives 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 to change is denominated generation, but that at which it at
length arrives, is called acme. The other mutation, however, proceeds
from the greater to the less, and from the better to the worse: but the
termination of this mutation is denominated 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 acme; and again, it would afterwards receive
decrease and an end. For every nature which has a progression, possesses
three boundaries and two intervals. The three boundaries, therefore, are
generation, acme, and end; but the intervals are, the progression from
generation to acme, and from acme to the end.
The whole, however, and the universe, affords, as from itself, no
indication of a thing 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 becoming at a certain time worse or less; but it always
continues to subsist in the same and a similar manner, and is itself
perpetually equal and similar to itself.
Of the truth of this, the orders of things, their symmetry, figurations,
positions, intervals, powers, swiftness and slowness with respect to each
other; and, besides these, their numbers and temporal periods, are clear
signs and indications. For all such things as these receive mutation and
diminution, conformably to the course of a generated nature: for things
that are greater and better acquire acme through power, but those that
are less and worse are corrupted through imbecility of nature.
I denominate, however, the whole and the universe, the whole world; for,
in consequence of being adorned with all things, it has obtained this
appellation; since it is from itself a consummate and perfect system of
the nature 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, some as
parts, but others as supervenient.
Those things, therefore, which are comprehended in the world, have a
congruity with the world; but the world has no concinnity with anything
else, but is itself co-harmonized with itself. For all other things have
not a consummate or self-perfect subsistence, but require congruity with
things external to themselves. Thus animals require a conjunction with
air for the purpose of respiration, but sight with light, in order to
see; and the other senses with something else, in order to perceive their
peculiar sensible object. A conjunction with the earth also is necessary
to the germination of plants. The sun and moon, the planets, and the
fixed stars, have likewise a coalescence with the world, as being parts
of its common arrangement. The world, however, has not a conjunction with
anything else than itself.
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.