far as it is motion--is
called time. For this,

Walking by still and silent ways,
Mortal things with justice leads.
(Euripides, "Troades," 887.)

According to the ancients, the principle of the soul is a number moving
itself. Therefore Plato says that time and heaven were coexistent, but
that motion was before heaven had being. But time was not. For then
there neither was order, nor measure, nor determination; but indefinite
motion, as it were, the formless and rude matter of time.... But when
matter was informed with figures, and motion with circuitions, from that
came the world, from this time. Both are representations of God; the
world, of his essence; time, of his eternity in the sphere of motion,
as the world is God in creation. Therefore they say heaven and motion,
being bred together, will perish together, if ever they do perish. For
nothing is generated without time, nor is anything intelligible without
eternity; if this is to endure forever, and that never to die when once
bred. Time, therefore, having a necessary connection and affinity with
heaven, cannot be called simple motion, but (as it were) motion in order
having terms and periods; whereof since the sun is prefect and overseer,
to determine, moderate, produce, and observe changes and seasons, which
(according to Heraclitus) produce all things, he is coadjutor to the
governing and chief God, not in trivial things, but in the greatest and
most momentous affairs.

QUESTION IX. Since Plato in his Commonwealth, discoursing of the
faculties of the soul, has very well compared the symphony of reason and
of the irascible and the concupiscent faculties to the harmony of the
middle, lowest, and highest chord, (See "Republic," iv. p. 443.) some
men may properly inquire:--

DID PLATO PLACE THE RATIONAL OR THE IRASCIBLE FACULTY IN THE MIDDLE? FOR
HE IS NOT CLEAR IN THE POINT.

Indeed, according to the natural system of the parts, the place of the
irascible faculty must be in the middle, and of the rational in the
highest, which the Greeks call hypate. For they of old called the chief
and supreme [Greek omitted]. So Xenocrates calls Jove, in respect of
immutable things, [Greek omitted] (or HIGHEST), in respect of sublunary
things [Greek omitted] (or LOWEST). And long before him, Homer calls
the chief God [Greek omitted], HIGHEST OF RULERS. And Nature has of due
given the highest place to what is most excellent, having placed reason
as a ste