Note 110 — Concerning that which is Eternal, for the Purpose of demonstrating the Eternity of the World.

The truth of this reasoning may be evinced by the following considerations: Every thing which is measured by time, and such is every corporeal nature, depends on time for the perfection of its being. But time is composed of the past, present, and future. And if we conceive that any one of these periods is taken away from the nature with which it is connected, that nature must immediately perish. Time, therefore, is so essentially and intimately united with the natures which it measures, that their being, such as it is, depends on the existence of time. But time, as is evident, is perpetually flowing, and this in the most rapid manner imagination can conceive. It is evident, therefore, that the natures to which it is so essential, must subsist in a manner equally transitory and flowing. As we cannot therefore affirm with propriety of any part of time, that it is; since even before we can form the assertion, the present time is no more; so with respect to all corporeal natures (from their subsistence in time) before we can say that they exist, they lose all identity of being. But as it appears to me this flowing, and evanescent nature of things existing in time, may be aptly illustrated by the following similitude. Conceive a line, all whose parts are in a continual flux, like the waters of the most rapid river: and let it be distinguished by three different colours, so profoundly mingled with each other, that every part of the line may possess these colours, in the same manner as the whole line. Now a line of this kind, will very properly represent time, distinguished by past, present, and future, to which the three colours correspond. If then we conceive another line moving on this coloured line, with an equable uniform motion, corresponding to the motion of the parts of the coloured line, and so that in every instant of its motion it may be tinged with one of these colours in regular succession; we shall see the condition of a nature whose being is measured by the progressions of time. For as the perpendicular line, in its uniform motion, no sooner assumes one colour, than it deserts it for another, and cannot on this account be said to possess any colour; so every corporeal nature, from its being profoundly mingled with the fleeting and unreal essence of time, cannot be said to possess any true and substantial being.

Such then is the unreal condition of every thing subsisting in time, or of every thing corporeal, and entangled with matter. By this shadowy essence of body is finely demonstrated by Plotinus in the sixth book of his third Ennead, as follows: “Being (says he) properly so called is neither body, nor is subject to corporeal affections: but body, and its properties, belong to the region of non-entity. But you will ask, how is it possible, that visible matter, should possess no real being: that matter, in which stones and mountains reside, the solid earth, and bodies which mutually resist; since bodies which impel each other, confess by their collision, the reality of their existence? You will likewise ask after what manner things which neither strike against, nor resist each other; which neither externally act, nor internally suffer, nor are in any respect the objects of sight, viz. soul and intellect, are to be reckoned true and real beings? We reply, that, on the contrary, things more corpulent are more sluggish and inert, as is evident in bulky masses of earth: but whatever is less ponderous is more movable and alert; and the more elevated the more movable. Hence fire, the most movable of all the elements, flies in a manner from a corporeal nature. Besides, as it appears to me, whatever is more sufficient to itself, disturbs others less, and brings less inconvenience: but such things as are more ponderous and terrene, unable, from their defect of being, to raise themselves aloft, and becoming debile and languid, strike and oppress surrounding bodies, by their falling ruin and sluggish weight. Since it is evident, that bodies destitute of life, fall with molestation on any proximate substance, and more vehemently impel and pain whatever is endued with sense. On the contrary, animated beings, as participating more of entity, by how much the more of being they possess, by so much the more harmless they impinge on their neighbouring bodies. Hence motion, which is a kind of life, or soul, or an imitation of life in bodies, is more present with whatever is less corpulent; as if more of body was necessarily produced where a defect of being happens in a greater degree. Again, it will more manifestly appear from passivity, that whatever is more corpulent is more passive; earth in greater degree than the other elements; and the rest in a similar proportion. For some things, when divided, suddenly return to their former union, when no obstacle prevents their conjunction; but from the section of a terrene body, the divided portions, always remain separate; as if destitute of natural vigour, and without any inherent desire of union and consent. Hence they are ready, by every trifling impulse, to remain as they are impelled; to rush from the embraces of bound, and hasten into multitude, and non-entity. So that whatever becomes corporeal in an eminent degree, as falling fast into non-entity, has but little power of recalling itself into one. And on this account ponderous and vehement concussions are attended with ruin, when by mutual rushing one thing impels another. But when debility runs against debility, the one is valid against the other, in the same manner as non-entity rushing on non-entity. And this we think a sufficient confutation of their opinion, who only place being in the genus of body, persuaded by the testimony of impulses and concussions, and the phantasms perceived through the senses, which testify that sense is alone the standard of truth. Such as these are affected in a manner similar to those in a dream, who imagine that the perceptions of sleep are true. For sense is alone the employment of the dormant soul: since as much of the soul as is merged in body, so much of it sleeps. But true elevation, and true vigilance, is a resurrection from and not with the dull mass of body. For indeed a resurrection with body, is only a transmigration from sleep to sleep, and from dream to dream, like a man passing in the dark from bed to bed. But that elevation is perfectly true, which entirely rises from the dead weight of bodies: for these possessing a nature repugnant to soul, possess something opposite to essence. And this is farther evident, from their generation, their continual flowing and decay; properties entirely foreign from the nature of being, substantial and real.”