Argument the Fourth

Fragments that Remain of the Lost Writings of Proclus, by Thomas Taylor, [1825], at sacred-texts.com

Argument the Fourth.

Every thing which is generated from a cause essentially immovable is immovable. For if that which makes is immovable, it is immutable; but if immutable, it makes by its very being, not passing from efficient energy into non-efficiency, nor from non-efficiency into efficiency. For if it had transition, it would also have mutation, viz. a

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transition from the one to the other. But if it has mutation, it will not be immovable. Hence, if any thing is immovable, it will either never be an effector, or it will always be so; lest, in consequence of being effective at a certain time, it should be moved. So that if there is an immovable cause of a certain thing, and which neither never is not ^* a cause, nor is a cause only at a certain time, it will always be a cause. If, however, this be true, it will be the cause of that which is perpetual. If, therefore, the cause of the universe is immovable, (lest, being moved, he should be at first imperfect, but afterwards perfect, since every motion is an imperfect energy; and lest, being moved, he should be in want of time, though he produces tithe,)—this being the case, it is necessary that the universe should be perpetual, as being produced by an immovable cause. Hence, if any one wishing to conceive piously of the cause of the universe, should say that he alone is perpetual, but that this world is not perpetual, he will evince that this cause is moved, and is not immovable, in consequence of asserting that the world is not perpetual. But by asserting that this cause is moved, and is not immovable, he must also assert

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that he is not always perfect, but that he was at a certain time likewise imperfect, because all motion is imperfect energy, and is indigent of that which is less excellent, viz. of time, through which motion is effected. He, however, who asserts that this cause is at a certain time imperfect, and not always perfect, and that he is indigent of time, is transcendently impious. Hence, he who, fancies that he is pious towards the cause of the universe, in asserting that this cause alone is perpetual, is, in thus asserting, remarkably impious.

Footnotes

40:* Ουκ is here erroneously omitted in the original, and appears also to have been omitted in the MS. from which Mahotius made his translation.