Numenius of Apamea: The Father of Neo-Platonism

X.

A. We can perceive physical bodies through signs from similar things or from characteristics present in surrounding objects; but there is no mechanism by which the Good can be grasped from any surrounding thing, nor from any similar sensory object. It will be necessary, as if someone were sitting on a lookout and with a sharp gaze caught a glimpse of a single, solitary, deserted fishing boat—a small vessel tossed between the waves—to go far away from the sensory world to commune with the Good, alone with the Alone. There, where there is neither man nor any other living being, nor body large or small, but rather an inexpressible and indescribable, truly divine solitude, there reside the habits, the resting places, and the glories of the Good. The Good itself sits enthroned upon Existence in peace, benevolence, calmness, and majesty.

If anyone, while dallying with sensory things, imagines that the Good is flying toward them, and thinks they have encountered the Good while indulging in luxury, they are entirely mistaken. For in truth, it is not easy, but requires a divine method; and it is best, having neglected the sensory world, to strive toward the sciences and, by contemplating the numbers, to meditate on what the One is.

XI.

B. But what then is Existence? Is it these four elements: the earth, the fire, and the other two intermediate natures? Do existing things consist of these, whether collectively or as one of them?

A. And how could they, since they are generated and subject to destruction, if indeed one can see them being born from one another, shifting, and being neither elements nor syllables?