ity in position. But indeed unity is triangular; for every
triangular number (Triangular numbers are those of which equilateral
triangles can be formed in this way:

.
. ..
. .. ...
. .. ... .... ..............

Such are: 3, 6, 10, 15, 21, 28, 36, 45, etc.; that is, numbers formed by
adding the digits in regular order. (G.)) taken eight times, by adding
unity, becomes quadrate; and this happens to unity. Therefore a triangle
is before a circle, whence a right line is before a circumference.
Besides, no element is divided into things compounded of itself; indeed
there is a dissolution of all other things into the elements. Now a
triangle is divided into no circumference, but two diameters cut a
circle into four triangles; therefore a rectilinear figure is before a
circular, and has more of the nature of an element. And Plato himself
shows that a rectilinear is in the first place, and a circular is only
consequential and accidental. For when he says the earth consists of
cubes, each of which is contained with rectilinear superficies, he says
the earth is spherical and round. Therefore there was no need of making
a peculiar element for round things, since rectilinears, fitted after a
certain manner among themselves, do make up this figure.

Besides, a right line, whether great or little, preserves the same
rectitude; but as to the circumference of a circle, the less it is,
the crookeder it is; the larger, the straighter. Therefore if a convex
surface stands on a plane, it sometimes touches the under plane in
a point, sometimes in a line. So that a man may imagine that a
circumference is made up of little right lines.

But observe whether this be not true, that no circle or sphere in this
world is exactly drawn; but since by the tension and circumtension of
the straight lines, or by the minuteness of the parts, the difference
is hidden, the figure seems circular and round. Therefore no corruptible
body moves circularly, but altogether in a right line. To be truly
spherical is not in a sensible body, but is the element of the soul and
mind, to which he has given circular motion, as being agreeable to their
nature.

QUESTION VI. HOW COMES IT TO PASS THAT IN PHAEDRUS IT IS SAID, THAT THE
NATURE OF A WING, BY WHICH ANYTHING THAT IS HEAVY IS CARRIED UPWARDS,
PARTICIPATES MOST OF THE BODY OF GOD? (See "Phaedrus," p. 246 D.)

Is it because the d