7

Mars the o, and the Moon the u, and indeed the star of Zeus completes the ω rhythm; but the sound of the rhythms does not reach us because of the distance. 2.4 That the Chaldeans and Egyptians around Zoroaster and Hystaspes adopted the days in a week from the number of the planets. And the first day should be called "one" from the monad, but not "first" of the week, according to the Pythagoreans, because it is alone and has no communion with the others. For "first" is said of that which is chief among those after it, but the monad is indivisible and unchangeable and self-moving and existing in the same way; for it is beyond number; so one would not call it "first", but "one"; for it does not change to an even or to an odd or to any other number. Justly it would possess the power of the mind, which is both good and odd, both equal and finite, and light and straight and stable, both male and right. For mind, says the mystical discourse, is essential, remaining once and for all beyond in its own essence and turned toward itself, standing and remaining. The monad is referred to Apollo, that is to the one Sun, who is called Apollo because of being far from the many. And the Romans also call him Sol, that is, alone. 2.5 The Sun is called by many names: Helios, Horus, Osiris, Lord, son of Zeus, Apollo, steward of the hours and the seasons, of winds and rains, directing the reins of dawn and starry night. 2.6 Pythagoras calls the monad "Hyperionid" because it surpasses all things in its essence, just as the intelligible Sun, having its being above existing things, is called Hyperionid. The Sun is referred to the monad as an image of it, not being the monad itself, but indeed also tireless, for weariness is in composite things; but the monad is simple and male, because it is most generative and the cause of things after it; and how, is easy to see; for if one were to sum up the twenty-four elements—I mean the letters—into numbers, one will find three thousand nine hundred and ninety-nine in all, to which if the monad in the six-thousandth place is added, if they are all summed up, nine thousand nine hundred and ninety-nine numbers, after which nothing will be left but the monad. Hence the myriad occupies the same line as the monad, as it is at once the beginning and the end of the incorporeal essences, of which the numbers are examples. And Orpheus calls the number one "aguieus", that is, indivisible, for none of the parts of a number are about it, not one-and-a-half, not one-and-a-third; perfect since it is whole. That the monad is so called from its remaining by itself; for when the multitude is diminished by the subtraction of every number, having been deprived, it alone remains undiminished. The monad differs from the one as an archetype differs from an image; for the monad is a paradigm, but the one is a copy of the monad. That the monad is contemplated in a triad, it is possible to take from the little hymns; for to the once beyond Proclus says thus: for having seen you, a three-holding monad, the cosmos revered you. So much concerning the one, which, as I said, the multitude calls first, which according to perception they have assigned to the Sun, steward of all perceptible light, through which it both heats and gently dries bodies, one of the planets according to the Greeks, even if Zoroaster places it before the fixed stars. 2.7 The natural philosophers appear to ascribe the second day to the Moon, which both moistens and moderately heats, that is, to the overseer of matter; whence she is also called Artemis, from the even and material number; for the even is split in the middle, being divided from the one; but only the odd is indivisible. For the male number is square, radiance and light, composed from equality of sides, but the female is oblong, having night and darkness because of its inequality; but the oblong the lesser side

7

τοῦ Ἄρεος τὸν ο, καὶ Σελήνη τὸν υ, ὅ γε μὴν τοῦ ∆ιὸς ἀστὴρ τὸν ω ῥυθμὸν ἀποτελοῦσιν· ὁ δὲ ἦχος τῶν ῥυθμῶν ὡς ἡμᾶς οὐκ ἀφικνεῖται διὰ τὴν ἀπόστασιν. 2.4 Ὅτι οἱ περὶ Ζωροάστρην καὶ Ὑστάσπην Χαλδαῖοι καὶ Αἰγύπτιοι ἀπὸ τοῦ ἀριθμοῦ τῶν πλανήτων ἐν ἑβδομάδι τὰς ἡμέρας ἀνέλαβον. καὶ τὴν μὲν πρώτην ἡμέραν μίαν ἐκ τῆς μονάδος, ἀλλ' οὐ πρώτην ἐκ τῆς ἑβδομάδος κλητέαν κατὰ τοὺς Πυθαγορείους διὰ τὸ μόνην εἶναι καὶ ἀκοινώνητον ταῖς ἄλλαις. πρώτη γὰρ λέγεται ἡ πρωτεύουσα τῶν μετ' αὐτήν, ἡ δὲ μονὰς ἀμερὴς καὶ ἀμετάβολος καὶ αὐτοκίνητος καὶ ὡσαύτως ἔχουσα· ὑπὲρ ἀριθμὸν γάρ ἐστιν· ὥστε οὐκ ἄν τις αὐτὴν καλέσοι πρώτην, ἀλλὰ μίαν· οὐδὲ γὰρ ἐπὶ ἄρτιον οὐδὲ ἐπὶ τὸν περιττὸν οὔτ' ἐπ' ἄλλον τινὰ ἀριθμὸν μεθίσταται. δικαίως ἂν αὐτοῦ τὴν δύναμιν ἐπέχοι τοῦ νοῦ, ὅπερ ἐστιν ἀγαθόν τε καὶ περιττόν, ἴσον τε καὶ πεπερασμένον, καὶ φῶς καὶ εὐθὺ καὶ μόνιμον, ἄρρεν τε καὶ δεξιόν. νοῦς γάρ ἐστι, φησὶν ὁ μυστικὸς λόγος, οὐσιώδης ὁ ἅπαξ ἐπέκεινα μένων ἐν τῇ ἑαυτοῦ οὐσίᾳ καὶ πρὸς ἑαυτὸν συνεστραμμένος, ἑστώς τε καὶ μένων. ἀναφέρεται δὲ ἡ μονὰς εἰς Ἀπόλλωνα, τουτέστιν εἰς τὸν ἕνα Ἥλιον, ὃς Ἀπόλλων λέγεται διὰ τὸ ἄπωθεν εἴναι τῶν πολλῶν. καὶ Ῥωμαῖοι δὲ αὐτὸν Σόλεμ ἤτοι μόνον λέγουσι. 2.5 Πολλαῖς ὀνομασίαις καλεῖται ὁ Ἥλιος· Ἥλιος Ὧρος Ὄσιρις Ἄναξ ∆ιὸς υἱὸς Ἀπόλλ ὡρῶν καὶ καιρῶν ταμίης ἀνέμων τε καὶ ὄμβρων ἠοῦς καὶ νυκτὸς πολυαστέρος ἡνία νεύων. 2.6 Ὁ Πυθαγόρας τὴν μονάδα Ὑπεριονίδα καλεῖ διὰ τὸ πάντων ὑπερεῖναι τῇ οὐσίᾳ, ὥσπερ καὶ ὁ νοητὸς Ἥλιος ὑπὲρ τὰ ὄντα ἔχων τὸ εἴναι Ὑπεριονίδης κέκληται. ἀναφέρεται δὲ Ἥλιος εἰς μονάδα ὡς εἰκὼν ἐκείνης, οὐκ αὐτὸς ὢν ἡ μονάς, ἀλλὰ μὴν καὶ ἀκάμας, κάματος γὰρ ἐν τοῖς συνθέτοις· ἡ δὲ μονὰς ἁπλῆ καὶ ἄρρην, ὅτι δὴ γονιμωτάτη καὶ τῶν μετ' αὐτὴν αἰτία· καὶ ὅπως, συνιδεῖν εὔκολον· εἰ γάρ τις τὰ τέσσαρα καὶ εἴκοσι στοιχεῖα-τὰ γράμματα λέγω-εἰς ἀριθμοὺς συλλογίσεται, εὑρήσει τρισχιλίους ἐννακοσίους ἐννενήκοντα ἐννέα τοὺς πάντας, οἷς προστιθεμένης τῆς ἐν ἑξακισχιλιάδι μονάδος, εἰ πάντες συλλογισθήσονται, ἐννακισχίλιοι ἐννακόσιοι ἐννενήκοντα ἐννέα ἀριθμοί, μεθ' οὓς οὐδὲν παρὰ τὴν μονάδα λελείψεται. ὅθεν τὴν αὐτὴν ἐπέχει γραμμὴν ἡ μυριὰς τῇ μονάδι, ὡς ἀρχῆς αὐτῆς ἅμα καὶ πέρατος οὔσης τῶν ἀσωμάτων οὐσιῶν, ὧν εἰσι παραδείγματα οἱ ἀριθμοί. Ὀρφεὺς δὲ τὸν ἕνα ἀριθμὸν ἀγυιέα καλεῖ, τουτέστιν ἀμερῆ, οὐδὲν γὰρ τῶν μερῶν τοῦ ἀριθμοῦ περὶ αὐτόν, οὐχ ἡμιόλιον, οὐκ ἐπίτριτον· τέλειος ἐπεὶ ὅλος. ὅτι ἡ μονὰς οὕτως εἴρηται παρὰ τὸ μένειν ἐφ' ἑαυτῆς· μειουμένου γὰρ τοῦ πλήθους κατὰ τὴν ἀφαίρεσιν παντὸς ἀριθμοῦ στερηθεῖσα μόνη ἀμείωτος μένει. διαφέρει δὲ μονὰς ἑνὸς ᾗ διαφέρει ἀρχέτυπον εἰκόνος· παράδειγμα μὲν γὰρ ἡ μονάς, μίμημα δὲ τῆς μονάδος τὸ ἕν. ὅτι ἡ μονὰς ἐν τριάδι θεωρεῖται, δυνατὸν ἐκ τῶν ὑμναρίων λαβεῖν· πρὸς γὰρ τὸν ἅπαξ ἐπέκεινα ὁ Πρόκλος οὕτω· μονάδα γάρ σε τριοῦχον ἰδὼν ἐσεβάσσατο κόσμος. Τοσαῦτα μὲν περὶ τῆς μιᾶς, ἣν ὡς ἔφην πρώτην τὸ πλῆθος καλεῖ, ἣν κατ' αἴσθησιν Ἡλίῳ ἀνέθεντο, ταμίᾳ μὲν τοῦ παντὸς αἰσθητοῦ φωτός, δι' οὗ θερμαίνει τε ἅμα καὶ ἠρέμα ξηραίνει τὰ σώματα, ἑνὶ τῶν πλανήτων καθ' Ἕλληνας, κἂν εἰ Ζωροάστρης αὐτὸν πρὸ τῶν ἀπλανῶν τάττοι. 2.7 Τὴν δὲ δευτέραν ἡμέραν τῇ Σελήνῃ φαίνονται οἱ φυσικοὶ ἀναγράφοντες, ὑγραινούσῃ τε ἅμα καὶ μετρίως θερμαινούσῃ, τουτέστι τῇ τῆς ὕλης ἐφόρῳ· ὅθεν καὶ Ἄρτεμις λέγεται ἀπὸ τοῦ ἀρτίου καὶ ὑλικοῦ ἀριθμοῦ· τὸ γὰρ ἄρτιον μέσον διασπᾶται διαιρούμενον τοῦ ἑνός· μόνος δὲ ἀδιαίρετος ὁ περιττός. ὁ μὲν γὰρ ἄρρην ἀριθμὸς τετράγωνος, αὐγὴ καὶ φῶς, ἐξ ἰσότητος πλευρῶν συνεστώς, ὁ δὲ θῆλυς ἑτερομήκης, νύκτα καὶ σκότον ἔχων διὰ τὴν ἀνισότητα· ὁ δὲ ἑτερομήκης τὴν μὲν ἐλάττονα πλευρὰν