Plutarch De Defectu Oraculorum 37

[37] Why, then, someone will say, did Plato ¹ refer the number of his five worlds to the five geometric figures, saying that God used up the fifth construction on the universe in completing its embellishment? Further on, where he suggests the question about there being more worlds than one, ² whether it is proper to speak of one or of five as in truth naturally existent, it is clear that he thinks that the idea started from this source. If, therefore, we must apply reasonable probability to his conception, let us consider that variations in movement necessarily follow close upon the variations in the bodies and their shapes, as he himself teaches ³ when he makes it plain that whatever is disunited or united changes its place at the same time with the alteration of its substance. For example, if fire is generated from air by the breaking up of the octahedron and its resolution into pyramids, or again if air is generated from fire by its being forced together and compressed into an octahedron, it is not possible for it to stay where it was before, but it escapes and is carried to some other place, forcing its way out and contending against anything that blocks its course or keeps it back. What takes place he describes more clearly by a simile, ⁴ saying that in a manner like to grain and chaff being tossed about and winnowed by the fans and other tools used in cleaning the grain the elements toss matter about and are tossed about by it; and like always draws near1 to like, some things occupying one place and others another, before the universe becomes completely organized out of the elements. Thus, when matter was in that state in which, in all probability, is the universe from which God is absent, the first five properties, having tendencies of their own, were at once carried in different directions, not being completely or absolutely separated, because, when all things were amalgamated, the inferior always followed the superior in spite of Nature. ⁵ For this reason they produced in the different kinds of bodies, as these were carried some in one direction and others in another, an equal number of separate divisions with intervals between them, one not of pure fire, but fiery, another not of unmingled ether, but ethereal, another not of earth by itself alone, but earthy; and above all, in keeping with the close association of air with water, they contrived, as has been said, ⁶ that these should come away filled with many foreign elements. It was not the Deity who parted substance and caused it to rest in different places, but, after it had been parted by its own action and was being carried in diverse ways in such great disarray, he took it over and set it in order and fitted it together by the use of proportions and means. Then, after establishing Reason in each as a governor and guardian, he creatjed as many worlds as the existing primal bodies. Let this, then, be an offering for the gratification of Plato on Ammonius’s account, but as for myself, I should not venture to assert regarding the number of wbrlds that they are just so many; but the opinion that sets their number at more than one, and yet not infinite, but limited in amount, I regard as no more irrational than either of the others, when I observe the dispersiveness and divisibility implicit by nature in Matter, and that it neither abides as a unit nor is permitted by Reason to progress to infinity. But if in any other place we have recalled the Academy ⁷ to our mind, let us do so here as well, and divest ourselves of excessive credulity and, as if we were in a slippery place in our discussion about infinity, let us merely keep a firm footing.

[37] But it will perhaps be demanded, why Plato refers the number of worlds to the five regular bodies or figures, saying that God made use of the number five in the fabric of the world, as it were transcribing and copying this; and then, having proposed a doubt and question of the number of the worlds, whether there be five, or one only, thereby clearly shows that his conjecture is grounded on this conceit of the five regular bodies. If now we may make a probable conjecture as to his opinion, we may believe that of necessity, with the diversity of these figures and bodies, there must presently ensue a difference and diversity of motions; as he himself teacheth, affirming that whatever is subtilized or condensed does, at the same time with its alteration of substance, alter and change its place. For if from the air there is engendered fire, when the octahedron is dissolved and vanished into pyramids, or, on the contrary, if the air be produced from the fire pressed and squeezed up into the form of the octahedron, it is not possible it should remain there where it was before, but it flies and runs to another place, forcing and combating whatever stands in the way to oppose it. And he shows this more clearly and evidently by an example and similitude of fans, and such like things as drive away the chaff from the corn; for thus the elements driving the matter, and being driven by it, do always bring like to like, some taking up this place, others that, before the world was digested as now it is. The matter then being in that condition in which it is likely every thing is where God is not present, the five first qualities, or first bodies, having each their proper and peculiar inclinations and motions, went apart, not wholly and altogether, nor throughly divided and separated one from another; for when all was huddled in confusion, such as were surmounted went continually against their nature with the mightier. And therefore, some going on one side and others going on the other, hence it has happened that there have been as many portions and distinctions as there are divers kinds of first bodies; one of fire, not wholly pure, but inclining towards the form of fire; another of an ethereal nature, yet not wholly so, but inclining thereto; another of earth, not simple and mere earth, but inclining to the form of earth. But especially there was a communication of water and air; for these, as we have already mentioned, went their ways, replenished with divers other kinds. For God did not separate and distribute the matter, but having found it thus carelessly dissipated in itself, and each part being carried away in such great disorder and confusion, he ranged and ordered it into symmetry and proportion; and setting reason over each as a guardian and governor, he made as many worlds as there were first bodies. However, in respect to Ammonius, let these Platonical notions pass for what they are worth. For my part, I will never be overzealous in this precise number of worlds; but this I will say, that those who hold there are more than one, yet not an infinite number, have as good grounds as others, seeing the matter does naturally spread itself and is diffused into many parts,—not resting in one, while yet it is contrary to reason that it should be infinitely extended. In short, let us here especially be mindful of the wise precepts of the Academy, and preserve ourselves upon such slippery ground as the controversy concerning the infinity of worlds, by refusing a too confident assent.