IX. With Chalcidius as Interpreter

test This marginal mark appears to be a contemporary pen trial or reference mark.

¶ The same principle applies to the voice and hearing, which were granted for the same purposes and for the full instruction of human life. Indeed, the communication of speech was organized for this reason: so that indicators of mutual will might be readily available. Furthermore, all the utility derived from music through the voice is granted to the human race for the sake of harmony. Now, Harmony original: "Harmonia"—that is, modulation—possessing modified tensions that are kindred and, as it were, consanguineous with the movements of our soul, is given to those who use the gift of the Muses wisely. It is intended for the sake of temperance self-control or balance rather than mere delight; for it recalls the discordant and out-of-tune movements of the soul back to the concert and adornment of concord, with the Muses assisting. Rhythm original: "Rithmus" was likewise given as a remedy against a nature that is often ungraceful, ignorant of numbers and measures, and lacking in charm.

¶ Now, since we have examined nearly everything—with very few exceptions—which the intellect of the provident mind established, it is necessary to speak also of those things which Necessity original: "necessitas"; referring to the brute physical constraints of the material world introduces. For the generation of this sensible world consists of a mixture resulting from the union of necessity and intelligence; intelligence dominates by a salutary persuasion, constantly drawing the rigor of necessity toward the best actions. Thus, with necessity conquered and obeying provident authorities, the first beginnings of things and the world were established. If, therefore, anyone intends to introduce the institution of this world truly and according to pure faith, he must also demonstrate the species of the "errant cause" The "errant cause" refers to the unpredictable, chaotic element of matter that resists the order of the divine Mind.. This will finally be done conveniently if we return to the effects of those things involved in errors—just as we did with those things arising from the mind—and unravel their generation and substance from the beginning. We must consider the nature of fire and earth, and likewise the other materials from which the labored construction of the sensible world was joined together. We must look not only at that true, ancient nature which existed before they were thickened into matter, but also the ancient qualities and sufferings of the elements themselves. For until this time, no one has indicated their true generation; rather, we speak as if people knew what fire and the rest are, calling them the "beginnings" of the universe, when in fact they do not even hold the rank or place of syllables in a true rational examination.

¶ It is therefore my profession that nothing should be said at present regarding either the beginning or the "beginnings" elements of the universe, as some suppose. This is not because there is any impediment other than inextricable difficulty, but because with the discourse thus established, it becomes quite impossible to reach an explanation of the matter. Therefore, do not expect it of me, nor should I persuade myself that I can sustain so great and heavy a burden. Instead, I will observe what I requested at the start of this discourse: that in dealing with imaginary things the physical world as a "likeness" of the ideal and with reasons prone to deception, I may be content with likely assertions and images of those same things, unfolding the beginnings of individuals and the origin of the whole.

¶ We shall therefore even now invoke God as our helper before the start of our speech, as a deliverer from the turbulent and stormy tossing of the discourse we have begun. The beginning of this entire imaginary matter shall be as follows, and it shall be divided more magnificently. For previously, only two species entered into our division. But now, a third kind will also arise. In our earlier discussions, two seemed to suffice abundantly: one perpetual, imminence original: "iminētīc" lacking generation, the excellence of the Exemplar the perfect, eternal blueprint of the world; the other a likeness and image of it, propagated for a second generation, and visible. But as for the third, we did not divide it at that time. Now, however, reason seems to meet us, imposing a necessity to join hands against an invincible...