Patricius•Tome I: Panaugia
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From light, therefore, and its offspring, the lumen, let us lay the first foundations of our philosophy,
with the pre-eminence of sensible things, first known before all to the primary sense, first apprehended.
But if the ancient philosophers had done this, they would not have established, unknown
to all senses and minds, Chaos, Homoeomeries, Atoms, first or second Matters, as the principles of things; nor would they themselves have come into such dissensions
as these: nor would they have hurled philosophy into the abyss of darkness. Light,
therefore, and the lumen, its primary offspring, are before all to be known by us.
If it be said to be corporeal, it is necessary that it either be in another body before being in the Sun, or in the stars, or in fire.
Or that one of these be the first.
A single fire, indeed, different from this of ours, does not seem able to be said to exist, since no other is seen,
nor does it seem able to be of our kind.
Or indeed, are these many things also, derived from that one, themselves substances? And whether that one is a single genus of these, while these are its species, is in the greatest doubt. For those who have philosophized, however little, about light have neither touched upon these doubts nor brought any solution of them, and have occupied themselves with another doubt, namely this.
Neque magis recipiunt lucis et minus, singula in seipsis, etiam si Sol maxime omnium luceat, et stellae magis fulgeant quam igne s, et ignis idem magis hodie lucere appareat, quam cras. Idem pro materiae ardentis, raritate et densitate, et copia et inopia evenit. Essentiam tamen, ignis, nequaquam mutat, Refert euidem D. Augustinus, ex M. Varrone, Castorem quendam historicum, testimioniis Adrasti Cizyceni, et Dionis Neapolitae, nobilium matematicorum, scriptum reliquisse, sub Ogyge: Veneris stellam nobilissimam, et colorem mutasse et magnitudinem, et figuram et cursum.
Nor do individual things receive more and less of light in themselves, even if the Sun shines most of all, and the stars gleam more than fires, and the same fire appears to shine more today than tomorrow. The same happens according to the burning matter’s rarity and density, and abundance and scarcity. However, it by no means changes the essence of the fire, Augustine indeed reports, from M. Varro, that a certain Castor, a historian, on the testimonies of Adrastus of Cyzicus, and Dion of Neapolis, noble mathematicians, had left it written, under Ogyges: that the most noble star of Venus had changed both color and magnitude, and figure and course.
If this be so, it will not have been true that light pertains to their essence, nor that those things cannot exist without light. But if this be true here, the substance will receive more and less. Either quality will not be an accident; or light will not be a quality; and if quality be an accident, light will not be a quality, but something more excellent.
If the light of the Sun, of the stars, of fires, be a substance as matter, and matter alone and naked cannot stand without form, and is always subjected to form, the light likewise will be subject to some form. But to which form? To that, of course, which supervenes upon it: and which within and without as it were clothes it.
We see many materials of fire, but we are now seeking the matter of light alone, as of a composite substance. As for that light which is in the Sun, which is in the stars, which is in fire, perhaps there would be no other matter than the Sun, and the stars, and fire. And thus the lights of these will have either the aether, or the stars themselves, the Sun, fire, for matter; and their light will be the form.
And hence it is that some of the ancients said that light is the first form of the whole aether and of Heaven. This indeed comes from the Chaldaeans. For they said that light exists not only in the sun, or in the stars alone, but also that it holds the whole heaven and is the substantial form of the entire Heaven.
Which light, and which universal form of the Heaven, is also the efficient cause of all the lucent stars and of the Sun.
The things that are made bright by it are not, however, themselves the universal light, but with respect to their singular bodies it is contracted to their parts.
Therefore the light which is in the heaven, which is in the stars, and which is in the sun, is their substance, not as matter, not as a composite, but as form.
Si solis, et astrorum lux, composita sit ex materia, et forma quaeremus, ea materia, ea forma, lucidae ne et ipsae sint, vel diaphanae, vel opacae? Si opacae dicantur esse, quomodo tenebrae lucere poterunt? Si diaphanae, quomodo, quod lucem propriam non habet, et quod est saepe tenebris oppletum, poterit perpetuo lucere?
If the light of the sun and of the stars be composed of matter and form, we shall inquire, whether that matter and that form are themselves also lucid, or diaphanous, or opaque? If they are said to be opaque, how will darkness be able to shine? If diaphanous, how will that which does not have its own proper light, and which is often filled with darkness, be able to shine perpetually?
And thus either from those two, the diaphanous and the opaque, it will be necessary for it to be composed (which no one would say), or from light; and so we shall go off from light into light to infinity, which likewise cannot be. Truer therefore it will have been to assert that the light in the sun and in the stars is a form—a form, I say, by which a thing is, and which gives being to the thing.
Ergo in sole forma haec lux, in superficie ne tantum solis, et materiam aliam interiorem, extrinsecus obvestit? An vero totum solis corpus penetrat intrinsecus et permeat. In nostris quidem ignibus, lux et extrinsecus totum vestit, et intrinsecus totum corpus replet.
Therefore, in the sun, is this light a form that, on the surface only of the sun, invests it from without, a different inner matter lying beneath? Or rather does it penetrate within and permeate the whole body of the sun? In our fires indeed, light both invests the whole from without, and within fills the whole body.
By much more it is necessary that this happen in the stars, in the sun. And this by manifold necessity, if aether is the matter for the stars and the sun, which aether we have first posited to be diaphanous, and diaphanous things as a whole, in all their parts, are pellucid. Or indeed, because the sun is said to be a natural body, would it have some other matter than aether, lying latent beneath the form of light?
If that matter be thick, like that of our native fires, and these fires shine all around and are wholly pellucid, which seemed able to be impeded and made opaque by it, nothing will forbid that to occur in the sun also. If indeed its matter be aether, the first of diaphanous things, it will be pellucid much more. But if its matter be said to be that famously so‑called Fifth Essence, which is not matter, but was both said and taught to be the whole essence of the celestial bodies; nothing likewise will forbid the sun as a whole, both within and without, to shine all around and to be pellucid. For the whole essence of the heavens seems diaphanous.
Light, therefore, is equally the simulacrum and image of incorporeals and of bodies, and a certain medium between the divine incorporeal and the nature of bodies. Therefore the sun and the stars, whether these shine by their own light or also by the light of the sun, are certain middle essences and substances—incorporeal, inasmuch as regards light, and corporeal, inasmuch as regards dimensions.
But of which divinity are they images? Of incorporeal light, of course. By which they were also made from the beginning; and by it they are preserved, and in it they are conserved; and from it, as from their proper source—and a most fulgent one—they are derived by a perpetual and perennial derivation, yet to bodily eyes invisible on account of excessive brilliance.
For these men discern nothing except the corporeal. However, this derivation, as will be shown later, descends through certain media into the sun,
and into the stars, from that most primordial Light, the fount of all lights. Which,
although it is infinite in itself, for the very reason that it is not finite, is not discerned by the finite powers of the eyes.
just as also the finite light of the sun, by no eyes,
either outward or inward, is fully discerned. By which reasoning, the finite light of the sun
is a sufficiently full image of the infinite first light. For that infinite one, and of infinite
powers, produced this finite one, yet of powers nearly infinite, according to its own
image.
Qua ergo centrum, et infinitum et immensum, [3r] et suas vires infinitas, tametsi non immensas: ad infinitum, etiamsi non immensum,sui orbis superficiem protendit. Et extra eam quasi in infinitum, suae lucis propaginem aliam, lumen scilicet in immensum, ac forte in infinitum porrigit ad eam, et ultra eam, qua putatur, supremi coeli, superficiem in infinitum sorte spacium, quo ea superficies ambitur. Sed de his postea.
Wherefore the center, both infinite and immense, [3r] and its powers infinite, though not immense: extends the surface of its own orb to infinity, even if not immense. And beyond it, as it were into infinity, it stretches another propagation of its light—namely a lumen—immense, and perhaps infinite, to it and beyond it, to that which is thought the surface of the highest heaven, perhaps an infinite space, by which that surface is encompassed. But of these things later.
If anyone, indeed, through a thin cloud, should direct his eyes
to the Sun, he will gaze upon the greatest candor, and such as perhaps in no other thing; but if anyone, in clear air, not bleary-eyed, should direct his sight to the same sun, the same candor
he will behold, but most fulgent, and such as sight cannot endure; Therefore
he who, among the ancients, said that the sun is yellow, either never, or with bleary
eyes, looked at it. For it is most white.
But as for the sun, neither sense indicates nor does reason show that it is constituted from its own and from a foreign body. A terminus, of the sort we behold several in the moon, has never been seen in the sun, not even at that time, under Justinian, when it shone less brightly, nor when it suffers an eclipse. Therefore neither sense nor reason shows that in the sun brightness is separated from any blackness; but neither are they conjoined, nor blended either without or within.
And the brightness which appears on the outside is the same as that brightness which fills the sun’s inmost parts, and fills it wholly and in every part. And the same light is for the sun both interior and exterior. Nay rather, as is gathered from these arguments: the sun and brightness and brilliance and light, assuredly corporeal and innate to the body, are one and the same thing.
The rest, however, which shine clearly, are of the same rationale with the sun. Indeed each one is both a star, and candor, and fulgor, and light, one and the same thing. But because not all, shine with the same light: nor with the same candor do they gleam: but by their lights they differ among themselves in such a way, that the lights of individuals seem in appearance to stand apart from the several lights of others: it is necessary that in their lights some blackness, or some other color, be admixed.
In lesser and in greater abundance, according as the brightness of the lights is either greater or lesser. Others, which are seen to be most bright—like Venus, like Sirius, like Spica, and others which are said to be of the first magnitude—and those which toward the Antarctic pole, from the neoterics’ navigations, being the most resplendent of all, form the figure of a cross, need have no blackness, neither within nor without. But concerning this difference of sidereal lights it will be treated in its own place later.
Therefore concerning corporeal and celestial light. (For concerning the igneous in its own place) let these things be said by us.
Which, unless we are deceived, neither the ancients nor any neoteric philosophers either attempted or touched; deterred from the most lucent matter by its excessive, as we suppose, obscurity.