also must there be generate many things; but rather all things. For never ever fails (a) the World of some one of the Entities, but always borne onward it brings forth (b) in itself the Entities never ever abandoned, by the corruption of it (c). Let every energy then be thought of as always being immortal, which may be in any body whatsover. But of the Energies some are of the divine Bodies, but some of the corruptible, and some indeed are general, but some special (d), and some indeed of the kinds, and some of the parts of each one. Divine indeed then are those energizing in the eternal Bodies, and these are also perfect as in perfect bodies: but partial those, in one of each kind of the animals, but special somewhat those in each of the Entities. This the discourse then, O Child! concludes, that all things are full of Energies. For if it be necessity that the energies be in bodies, but many bodies in World, I say are the Energies than the Bodies. For in one body often is one, and second, and third, apart from those general following thereon (e). For I call general Energies those really corporeal, generate through the senses and the motions; for apart from these the energies, it is not possible that the body subsist. But there are other special more Energies in the souls of men, through Arts, Sciences, and studies and energizings. For the Senses follow along with the Energies, or rather the senses are effects (f) of the energies. Understand then, O Child! the difference of Energy and Sense; for Energy is sent from above; but the Sense being in the body, and from this having the Essence, having received the Energy makes it manifest, just as if having made it corporeal (g). Wherefore I say the Senses are both corporeal and mortal, subsisting so long as the body. For also the senses are generated with the body, and die with it; but the immortal Bodies themselves indeed have not immortal sense, as if consisting of such sort of (c) απολειφθησόμενα αὐτοῦ της φθορᾶς. The passage is corrupt. (α) εἰδικαί. (f) αποτελέσματα. (e) τῶν παρεπομένων καθολικῶν. (9) σωματοποιήσασα. essence; for the sense is wholly of nought else than of the -evil or of the good accruing to (a) the body, or of that again quitting it; but in the eternal Bodies there is neither accruer nor departure; wherefore sense in these is not generated. Tat. In every body then is sense sensational (b)? Asclepius. In every, O Child! and energies energize in all. Tat. Also in the soulless, O Father? Asclepius.-Also in the soulless, O Child! But there are differences of the senses; for those of the rational are generate with Reason, but those of the irrational are corporeal only, and those of the soulless are senses indeed, but generated passive according to increase only and according to diminution. But the passion and Sense are dependent from one head (c), but are brought together (d) into the same, and by the energies. But of the animals with souls there are two other energies, which follow upon the senses and the passions: Grief and Joy; and apart from these it is impossible for an animal with soul, and especially a rational, to have sense. Wherefore also I say that these are ideas of the passions, ideas ruling rather over the rational animals. The Energies then indeed energize, but the Senses make manifest the energies. But these being corporeal are moved by the irrational parts of the Soul, wherefore also I say that both are evil imbued (e); for both the rejoicing, occasioning the sensation with pleasure, forthwith happens to be cause of many evils to him having experienced it (ƒ), and the grief occasions stronger sorrows and pains; wherefore both as it seems would be evil imbued. Tat.-Would the sense of body and of soul be the same, O Father? Asclepius. How understandest thou, O Youth! Sense of Soul? Tat. Is not indeed Soul incorporeal? but the sense may be body, O Father! the sense which happens being in body. (α) προσγενομένου. (α) συνάγονται. (1) αἰσθάνεται. (ε) κακωτικάς. (c) κορυφῆς ἤρτηνται. (f) τῷ παθόντι. Asclepius.-If we place it in body, O Child! we declare it like the soul or the energies. For these being incorporeal we say are in bodies. But the Sense is neither energy nor Soul nor anything other of body beside the aforesaid; it would not then be incorporeal; but if it is not incorporeal, it would be body; for of the Entities. must some be bodies, but some incorporeal. XIII. OF HERMES FROM THOSE TO AMMON. (Stobaus, Physica, 741; Meineke, i. 203; Patrit., p. 40). THAT moved then is moved according to the energy of the motion, that moving the Universe. For the Nature of the Universe affords motion to the Universe, one indeed that according to its power, but other that according to energy. And this indeed permeates (a) through the entire World, and holds it together within, but that pertains to(b) and encompasses it without, and they proceed (c) through all things in common. And the Nature of all things producing things generate affords produce (d) to those produced, sowing indeed the seeds of itself and having generations. through moveable matter. But the Matter being moved is warmed, and becomes fire and water, the one potent and strong, but the other passive. But the fire opposing the water, dried up somewhat of the water (e), and the earth was generated sustained (ƒ) upon the water.1 But being dried up around vapour (g) was generated from the three,2 the water, the earth, and the fire, and air was generated. These things came together (h) according to the reason of the Harmony, hot with cold, dry with moist, and from the concurrence (i) was generated Spirit and seed, analogous (α) διήκει. (α) φυήν. (9) ατμός. (6) παρήκει. (c) ἐξήρανε τοῦ ὕδατος. 1 See Poemandres, ch. i. 5, 11, and ch. iii. 2. (c) πεφοιτήκασι. 2 See Gen. ii, 6. to the encompassing Spirit. This falling into the matrix is not quiescent (a) in the seed; and not being quiescent changes the seed, and being changed it possesses increase and magnitude. But upon the magnitude an image of figure is impressed (b) and it is figured; and the form is carried (c) upon the figure, through which that made into image is made into image (d). Since however the Spirit had not in the womb the vital motion but the fermenting (e), Harmony harmonized this also, being receptacle of the intellectual life. But this is simple and unchangeable, by no means ever desisting from this immutability. But that in the womb is brought forth (ƒ) in numbers and delivered, and breaks (g) into the outer air, and being very near the Soul is associated with it, not according to the congenerate association (h), but according to that fated; for there is no love in it to be together with body. Through this according to Fate, it affords to that generated intellectual motion, and the intelligent Essence of its life; for it creeps into it along with the spirit, and moves it vitally. XIV. OF HERMES FROM THOSE TO AMMON TO TAT. AND the Lord indeed and Creator of all the eternal Bodies, O Tat! having once made hath not made any further, nor does make. For having delivered up these things to themselves and united them to each other He let them go to be borne (i) on, wanting in nothing as eternal. If they want anything, they will want of one another, but of no kind of importation (k) of that from without, as being immortal. For it behoved that the Bodies generated by Him to have such sort also the Nature. But He our Creator being in body hath made us and makes, and ever will make bodies dissoluble and mortal. For it was not lawful for Him to imitate the Creator of Himself, besides it also being impossible. For He indeed made out of the first Essence being incorporeal; but He out of that embodiment (a) made us. Justly then according to the right reason, these the bodies indeed, as having been generated from an incorporeal Essence, are immortal; but ours are dissoluble and mortal (the material of us being composed out of bodies), because of being weak and requiring much succour. For how ever even haply had the connection of our bodies kept up, if it had not some nourishment superinduced thereon from the like elements, and refreshing us (b) each day by day? For both of earth and of water and of fire and of air there is an influx generated upon us, which renovating our bodies keeps together the tabernacle. So also for the motions we are rather weak, bearing motions not even one day. For be well assured, O Child! that unless in the nights the bodies of us reposed, we should not bear up for one day. Whence the Creator being good having foreprovided (c) all things made the Sleep for the preservation of the Animal, the greatest soother of the fatigue of the motion, and ordained an equality to each time, or rather a longer for the repose. But understand, O Child! the very great energy of the sleep, opposite to that of the Soul, but not less than that. For as the Soul is energy of motion, the same way the bodies also cannot live apart from the sleep; for it is relaxation and liberation of the compacted members, and it energizes within, making into body the superinduced (d) matter, distributing to each that congenial (e) to it; the water indeed to the blood, but the earth to the bones and marrows, the air to the nerves and veins, but the fire to the vision. Where(c) προεπιστάμενος. (α) γειναμένης σωματώσεως. (α) ἐπεισελθοῦσαν. (1) ὑπεσωμάτου. (e) τὸ οἰκεῖον. |