Ocellus Lucanus On the Nature of the Universe (Taylor 1831)

the world, as being parts of its common arrangement. The world, however, has not a conjunction with anything else than itself.

Further stillCritolaus, the Peripatetic, employs nearly the same arguments as those contained in this paragraph, in proof of the perpetuity of the world, as is evident from the following passage, preserved by Philo, in his Treatise On the Incorruptibility of the World: original: "το αιτιον αυτῳ του υγιαινειν, ανοσον εστι· αλλα και το αιτιον αυτῳ του αγρυπνειν, αγρυπνον εστιν. ει δε τουτο, και το αιτιον αυτῳ του υπαρχειν, αϊδιον εστιν. αιτιος δε ο κοσμος αυτῳ του υπαρχειν, ειγε και τοις αλλοις απασιν. αϊδιος ο κοσμος εστιν." i. e. "That which is the cause to itself of good health, is without disease. But, also, that which is the cause to itself of a vigilant energy, is sleepless. But if this be the case, that also which is the cause to itself of existence, is perpetual. The world, however, is the cause to itself of existence, since it is the cause of existence to all other things. The world, therefore, is perpetual." Everything divine, according to the philosophy of Pythagoras and Plato, being a self-perfect essence, begins its own energy from itself, and is therefore primarily the cause to itself of that which it imparts to others. Hence, since the world, being a divine and self-subsistent essence, imparts to itself existence, it must be without non-existence, and therefore must be perpetual., 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