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  "url": "https://neoplatonism.org",
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        "stated": "Boethius",
        "critical": "Boethius",
        "note": null
      },
      "locator_scheme": "section",
      "concordances": [],
      "url": "https://neoplatonism.org/text/boethius-de-hebdomadibus-peiper-1871/"
    },
    {
      "id": "boethius-de-trinitate-pl64",
      "author": "boethius",
      "title": "De Trinitate",
      "title_orig": null,
      "bench": "latin",
      "language": "la",
      "edition": {
        "editor": "Migne",
        "place": "Paris",
        "year": 1860,
        "series": "Patrologia Latina",
        "volume": "64"
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": null,
        "identifier": null,
        "url": null
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      "digital_base": {
        "source": "Corpus Corporum",
        "license": "PD Migne base",
        "base_edition": "PL 64",
        "first1k_urn": null
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      "ocr_status": "none",
      "attribution": {
        "stated": "Boethius",
        "critical": "Boethius",
        "note": null
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      "locator_scheme": "chapter",
      "concordances": [],
      "url": "https://neoplatonism.org/text/boethius-de-trinitate-pl64/"
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    {
      "id": "pseudo-dionysius-corpus-dionysiacum-pg3",
      "author": "pseudo-dionysius",
      "title": "Corpus Dionysiacum",
      "title_orig": null,
      "bench": "greek-christian",
      "language": "grc",
      "edition": {
        "editor": "Migne (Corderius base)",
        "place": "Paris",
        "year": 1857,
        "series": "Patrologia Graeca",
        "volume": "3"
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      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": null,
        "identifier": null,
        "url": null
      },
      "digital_base": {
        "source": "Documenta Catholica Omnia",
        "license": "PD scan",
        "base_edition": "PG 3 (Migne 1857, Corderius base); CGPG corpus Greek OCR on disk at ~/patrologia/sources/pg/calfa/PG003/PG003_text.txt, CC BY 4.0",
        "first1k_urn": null
      },
      "ocr_status": "raw",
      "attribution": {
        "stated": "Dionysius the Areopagite",
        "critical": "Anonymous, c. 485-530, Proclus-dependent",
        "note": "The text claims to be the Athenian convert of Acts 17:34; Koch and Stiglmayr (1895) demonstrated it is a late-5th/early-6th-century author heavily dependent on Proclus."
      },
      "locator_scheme": "PG-column.chapter.section",
      "concordances": [
        "pg-column-chapter"
      ],
      "url": "https://neoplatonism.org/text/pseudo-dionysius-corpus-dionysiacum-pg3/"
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    {
      "id": "maximus-confessor-ambigua-pg91",
      "author": "maximus-confessor",
      "title": "Ambigua (selected)",
      "title_orig": null,
      "bench": "greek-christian",
      "language": "grc",
      "edition": {
        "editor": "Migne",
        "place": "Paris",
        "year": 1863,
        "series": "Patrologia Graeca",
        "volume": "91"
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": "Documenta Catholica Omnia",
        "identifier": null,
        "url": null
      },
      "digital_base": {
        "source": null,
        "license": null,
        "base_edition": "PG 91",
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "Maximus Confessor",
        "critical": "Maximus Confessor",
        "note": null
      },
      "locator_scheme": "PG-column",
      "concordances": [],
      "url": "https://neoplatonism.org/text/maximus-confessor-ambigua-pg91/"
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    {
      "id": "synesius-hymns-petavius-1612",
      "author": "synesius",
      "title": "Hymns",
      "title_orig": null,
      "bench": "greek-christian",
      "language": "grc",
      "edition": {
        "editor": "Petavius",
        "place": "Paris",
        "year": 1612,
        "series": null,
        "volume": null
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": null,
        "identifier": null,
        "url": null
      },
      "digital_base": {
        "source": null,
        "license": null,
        "base_edition": null,
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "Synesius",
        "critical": "Synesius",
        "note": null
      },
      "locator_scheme": "hymn.line",
      "concordances": [],
      "node_only": true,
      "url": "https://neoplatonism.org/text/synesius-hymns-petavius-1612/"
    },
    {
      "id": "synesius-de-insomniis-krabinger-1850",
      "author": "synesius",
      "title": "De insomniis",
      "title_orig": null,
      "bench": "greek-christian",
      "language": "grc",
      "edition": {
        "editor": "Krabinger",
        "place": "Sulzbach",
        "year": 1850,
        "series": null,
        "volume": null
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": null,
        "identifier": null,
        "url": null
      },
      "digital_base": {
        "source": null,
        "license": null,
        "base_edition": null,
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "Synesius",
        "critical": "Synesius",
        "note": null
      },
      "locator_scheme": "section",
      "concordances": [],
      "node_only": true,
      "url": "https://neoplatonism.org/text/synesius-de-insomniis-krabinger-1850/"
    },
    {
      "id": "theology-of-aristotle-dieterici-1882",
      "author": "anon-theology-of-aristotle",
      "title": "Theology of Aristotle (Enneads IV-VI paraphrase)",
      "title_orig": null,
      "bench": "arabic-transmission",
      "language": "ar",
      "edition": {
        "editor": "Dieterici",
        "place": "Leipzig",
        "year": 1882,
        "series": "Arabic text; German translation 1883",
        "volume": null
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": null,
        "identifier": null,
        "url": null
      },
      "digital_base": {
        "source": null,
        "license": null,
        "base_edition": null,
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "Aristotle",
        "critical": "Plotinus (Porphyrian-circle paraphrase, al-Kindi circle)",
        "note": "Transmitted under Aristotle's name; critically an Arabic paraphrase of Plotinus's Enneads IV-VI made in the al-Kindi circle, not an Aristotelian work at all."
      },
      "locator_scheme": "chapter",
      "concordances": [],
      "node_only": true,
      "url": "https://neoplatonism.org/text/theology-of-aristotle-dieterici-1882/"
    },
    {
      "id": "kalam-fi-mahd-al-khair-bardenhewer-1882",
      "author": "anon-kalam",
      "title": "Kalam fi mahd al-khair (Arabic Liber de causis)",
      "title_orig": null,
      "bench": "arabic-transmission",
      "language": "ar",
      "edition": {
        "editor": "Bardenhewer",
        "place": "Freiburg",
        "year": 1882,
        "series": "Arabic text with Latin and German translation",
        "volume": null
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": "archive.org",
        "identifier": "diepseudoaristo00bardgoog",
        "url": null
      },
      "digital_base": {
        "source": null,
        "license": null,
        "base_edition": null,
        "first1k_urn": null
      },
      "ocr_status": "proofed",
      "attribution": {
        "stated": "Aristotle (in the wider doxographic tradition that also produced the Theology of Aristotle)",
        "critical": "Anonymous compiler, excerpting and paraphrasing Proclus's Elements of Theology",
        "note": "Bardenhewer's edition itself untangles the Kalam from any Aristotelian ascription, but the work circulated in the same Arabic doxographic environment as the (pseudo-)Aristotelian Theology and was read there as part of the Aristotelian corpus before Bardenhewer traced its propositions to Proclus."
      },
      "locator_scheme": "prop",
      "concordances": [
        "bardenhewer-pattin"
      ],
      "url": "https://neoplatonism.org/text/kalam-fi-mahd-al-khair-bardenhewer-1882/"
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      "id": "eriugena-periphyseon-pl122",
      "author": "eriugena",
      "title": "Periphyseon",
      "title_orig": null,
      "bench": "medieval-latin-reception",
      "language": "la",
      "edition": {
        "editor": "Migne",
        "place": "Paris",
        "year": 1853,
        "series": "Patrologia Latina",
        "volume": "122"
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": null,
        "identifier": null,
        "url": null
      },
      "digital_base": {
        "source": "Corpus Corporum",
        "license": "PD Migne base",
        "base_edition": "PL 122",
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "Eriugena",
        "critical": "Eriugena",
        "note": null
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      "locator_scheme": "book.section",
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      "url": "https://neoplatonism.org/text/eriugena-periphyseon-pl122/"
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      "id": "eriugena-dionysius-translations-pl122",
      "author": "eriugena",
      "title": "Translations of Dionysius",
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      "bench": "medieval-latin-reception",
      "language": "la",
      "edition": {
        "editor": "Migne",
        "place": "Paris",
        "year": 1853,
        "series": "Patrologia Latina",
        "volume": "122"
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      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
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      "scan": {
        "repo": null,
        "identifier": null,
        "url": null
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      "digital_base": {
        "source": "Corpus Corporum",
        "license": "PD Migne base",
        "base_edition": "PL 122",
        "first1k_urn": null
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        "critical": "Eriugena",
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      "locator_scheme": "PG-column (Eriugena's Latin)",
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      "url": "https://neoplatonism.org/text/eriugena-dionysius-translations-pl122/"
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      "id": "liber-de-causis-bardenhewer-1882",
      "author": "anon-liber-de-causis",
      "title": "Liber de causis",
      "title_orig": null,
      "bench": "medieval-latin-reception",
      "language": "la",
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        "editor": "Bardenhewer",
        "place": "Freiburg",
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        "series": null,
        "volume": null
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      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": "archive.org",
        "identifier": "diepseudoaristo00bardgoog",
        "url": null
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      "digital_base": {
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        "license": null,
        "base_edition": null,
        "first1k_urn": null
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      "ocr_status": "none",
      "attribution": {
        "stated": "Anonymous (Liber de causis)",
        "critical": "Anonymous (Liber de causis)",
        "note": null
      },
      "locator_scheme": "prop",
      "concordances": [
        "bardenhewer-pattin"
      ],
      "url": "https://neoplatonism.org/text/liber-de-causis-bardenhewer-1882/"
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    {
      "id": "albert-de-causis-borgnet-1891",
      "author": "albert-the-great",
      "title": "De causis et processu universitatis",
      "title_orig": null,
      "bench": "medieval-latin-reception",
      "language": "la",
      "edition": {
        "editor": "Borgnet",
        "place": "Paris",
        "year": 1891,
        "series": "Opera omnia",
        "volume": "10"
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": "archive.org",
        "identifier": null,
        "url": null
      },
      "digital_base": {
        "source": null,
        "license": null,
        "base_edition": null,
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "Albert the Great",
        "critical": "Albert the Great",
        "note": null
      },
      "locator_scheme": "book.tractatus.chapter",
      "concordances": [],
      "url": "https://neoplatonism.org/text/albert-de-causis-borgnet-1891/"
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    {
      "id": "aquinas-super-ldc-parma",
      "author": "aquinas",
      "title": "Super Librum de causis",
      "title_orig": null,
      "bench": "medieval-latin-reception",
      "language": "la",
      "edition": {
        "editor": "Parma",
        "place": "Parma",
        "year": "1852-1873",
        "series": "Opera omnia (Parma/Vives)",
        "volume": null
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": null,
        "identifier": null,
        "url": null
      },
      "digital_base": {
        "source": "Corpus Thomisticum",
        "license": "finding aid only, not embedded [ruling 5]",
        "base_edition": "Saffrey 1954 base text (Corpus Thomisticum); Parma/Vives 19th-c. text is the actual PD ingestion source",
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "Thomas Aquinas",
        "critical": "Thomas Aquinas",
        "note": null
      },
      "locator_scheme": "lectio",
      "concordances": [],
      "url": "https://neoplatonism.org/text/aquinas-super-ldc-parma/"
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    {
      "id": "aquinas-de-substantiis-separatis-leonine",
      "author": "aquinas",
      "title": "De substantiis separatis",
      "title_orig": null,
      "bench": "medieval-latin-reception",
      "language": "la",
      "edition": {
        "editor": "Leonine",
        "place": null,
        "year": null,
        "series": "Leonine edition (older volumes)",
        "volume": null
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      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
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      "scan": {
        "repo": null,
        "identifier": null,
        "url": null
      },
      "digital_base": {
        "source": "Corpus Thomisticum",
        "license": "finding aid only, not embedded [ruling 5]",
        "base_edition": null,
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "Thomas Aquinas",
        "critical": "Thomas Aquinas",
        "note": null
      },
      "locator_scheme": "chapter",
      "concordances": [],
      "url": "https://neoplatonism.org/text/aquinas-de-substantiis-separatis-leonine/"
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    {
      "id": "aquinas-st-ia-q44-45",
      "author": "aquinas",
      "title": "Summa Theologiae Ia q.44-45",
      "title_orig": null,
      "bench": "medieval-latin-reception",
      "language": "la",
      "edition": {
        "editor": "Leonine",
        "place": null,
        "year": null,
        "series": "Leonine edition (older volumes)",
        "volume": null
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      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
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      "scan": {
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        "url": null
      },
      "digital_base": {
        "source": "Corpus Thomisticum",
        "license": "finding aid only, not embedded [ruling 5]",
        "base_edition": null,
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "Thomas Aquinas",
        "critical": "Thomas Aquinas",
        "note": null
      },
      "locator_scheme": "part.question.article",
      "concordances": [],
      "url": "https://neoplatonism.org/text/aquinas-st-ia-q44-45/"
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      "title": "Elementatio theologica (Latin translation of Proclus's Elements)",
      "title_orig": null,
      "bench": "medieval-latin-reception",
      "language": "la",
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        "editor": null,
        "place": null,
        "year": 1268,
        "series": null,
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      "pd_status": {
        "us": false,
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        "restricted_until": null
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      "scan": {
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        "url": null
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      "digital_base": {
        "source": null,
        "license": null,
        "base_edition": null,
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "William of Moerbeke (translator)",
        "critical": "William of Moerbeke (translator)",
        "note": "Attribution is to the translator, not an independent author; the underlying work is Proclus's Elements."
      },
      "locator_scheme": "prop",
      "concordances": [],
      "node_only": true,
      "url": "https://neoplatonism.org/text/moerbeke-elementatio-theologica/"
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    {
      "id": "berthold-of-moosburg-expositio",
      "author": "berthold-of-moosburg",
      "title": "Expositio super Elementationem theologicam Procli",
      "title_orig": null,
      "bench": "medieval-latin-reception",
      "language": "la",
      "edition": {
        "editor": null,
        "place": null,
        "year": null,
        "series": "Corpus Philosophorum Teutonicorum Medii Aevi, 1984-",
        "volume": null
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      "pd_status": {
        "us": false,
        "eu": false,
        "restricted_until": null
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      "scan": {
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        "url": null
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      "digital_base": {
        "source": null,
        "license": null,
        "base_edition": null,
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "Berthold of Moosburg",
        "critical": "Berthold of Moosburg",
        "note": null
      },
      "locator_scheme": "chapter",
      "concordances": [],
      "node_only": true,
      "url": "https://neoplatonism.org/text/berthold-of-moosburg-expositio/"
    },
    {
      "id": "meister-eckhart-latin-works-selected",
      "author": "meister-eckhart",
      "title": "Latin works (selected)",
      "title_orig": null,
      "bench": "medieval-latin-reception",
      "language": "la",
      "edition": {
        "editor": "Pfeiffer",
        "place": "Leipzig",
        "year": 1857,
        "series": "German works",
        "volume": null
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": null,
        "identifier": null,
        "url": null
      },
      "digital_base": {
        "source": null,
        "license": null,
        "base_edition": "Denifle 1886 (Latin fragments)",
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "Meister Eckhart",
        "critical": "Meister Eckhart",
        "note": null
      },
      "locator_scheme": "section",
      "concordances": [],
      "node_only": true,
      "url": "https://neoplatonism.org/text/meister-eckhart-latin-works-selected/"
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    {
      "id": "nicholas-of-cusa-de-docta-ignorantia-1514",
      "author": "nicholas-of-cusa",
      "title": "De docta ignorantia",
      "title_orig": null,
      "bench": "medieval-latin-reception",
      "language": "la",
      "edition": {
        "editor": "Faber Stapulensis",
        "place": "Paris",
        "year": 1514,
        "series": null,
        "volume": null
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": "BSB/MDZ",
        "identifier": null,
        "url": null
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      "digital_base": {
        "source": null,
        "license": null,
        "base_edition": null,
        "first1k_urn": null
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      "ocr_status": "none",
      "attribution": {
        "stated": "Nicholas of Cusa",
        "critical": "Nicholas of Cusa",
        "note": null
      },
      "locator_scheme": "book.chapter",
      "concordances": [],
      "url": "https://neoplatonism.org/text/nicholas-of-cusa-de-docta-ignorantia-1514/"
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    {
      "id": "nicholas-of-cusa-de-li-non-aliud-1565",
      "author": "nicholas-of-cusa",
      "title": "De li non aliud",
      "title_orig": null,
      "bench": "medieval-latin-reception",
      "language": "la",
      "edition": {
        "editor": null,
        "place": "Basel",
        "year": 1565,
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      "pd_status": {
        "us": true,
        "eu": true,
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      "scan": {
        "repo": "BSB/MDZ",
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        "url": null
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      "digital_base": {
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        "license": null,
        "base_edition": null,
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      "ocr_status": "none",
      "attribution": {
        "stated": "Nicholas of Cusa",
        "critical": "Nicholas of Cusa",
        "note": null
      },
      "locator_scheme": "chapter",
      "concordances": [],
      "url": "https://neoplatonism.org/text/nicholas-of-cusa-de-li-non-aliud-1565/"
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    {
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      "url": "https://neoplatonism.org/text/wilder-iamblichus-theurgia-1911/"
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      "author": "thomas-m-johnson",
      "title": "Proclus, Two Treatises",
      "title_orig": null,
      "bench": "modern-reception",
      "language": "en",
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        "editor": "Johnson",
        "place": null,
        "year": 1909,
        "series": null,
        "volume": null
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        "us": true,
        "eu": true,
        "restricted_until": null
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        "base_edition": null,
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      },
      "ocr_status": "raw",
      "attribution": {
        "stated": "Proclus (Johnson's translation)",
        "critical": "Proclus (Johnson's translation)",
        "note": null
      },
      "locator_scheme": "section",
      "concordances": [],
      "url": "https://neoplatonism.org/text/johnson-proclus-two-treatises-1909/"
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    {
      "id": "parker-works-of-dionysius-1897",
      "author": "john-parker",
      "title": "Works of Dionysius the Areopagite",
      "title_orig": null,
      "bench": "modern-reception",
      "language": "en",
      "edition": {
        "editor": "Parker",
        "place": "London",
        "year": "1897-1899",
        "series": null,
        "volume": null
      },
      "pd_status": {
        "us": true,
        "eu": true,
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      "scan": {
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      "ocr_status": "raw",
      "attribution": {
        "stated": "Dionysius the Areopagite (Parker's translation)",
        "critical": "Dionysius the Areopagite (Parker's translation)",
        "note": "Parker's own title-page attribution follows the traditional ascription; the underlying work's disputed critical attribution is not re-litigated per reception witness -- see pseudo-dionysius-corpus-dionysiacum-pg3, one of the five named disputed-attribution cases. This witness's own stated/critical are recorded identically."
      },
      "locator_scheme": "PG-column.chapter.section",
      "concordances": [],
      "url": "https://neoplatonism.org/text/parker-works-of-dionysius-1897/"
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    {
      "id": "rolt-divine-names-mystical-theology-1920",
      "author": "c-e-rolt",
      "title": "On the Divine Names and the Mystical Theology",
      "title_orig": null,
      "bench": "modern-reception",
      "language": "en",
      "edition": {
        "editor": "Rolt",
        "place": "London",
        "year": 1920,
        "series": null,
        "volume": null
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
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      "scan": {
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        "base_edition": null,
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      },
      "ocr_status": "raw",
      "attribution": {
        "stated": "Dionysius the Areopagite (Rolt's translation)",
        "critical": "Dionysius the Areopagite (Rolt's translation)",
        "note": "Same cross-reference as parker-works-of-dionysius-1897: the disputed critical attribution belongs to pseudo-dionysius-corpus-dionysiacum-pg3, one of the five named disputed-attribution cases, not to this reception witness, whose own stated/critical are recorded identically."
      },
      "locator_scheme": "PG-column.chapter.section",
      "concordances": [],
      "url": "https://neoplatonism.org/text/rolt-divine-names-mystical-theology-1920/"
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      "id": "wright-julian-loeb-1913",
      "author": "w-c-wright",
      "title": "Julian (Loeb Classical Library)",
      "title_orig": null,
      "bench": "modern-reception",
      "language": "en",
      "edition": {
        "editor": "Wright",
        "place": "London/New York",
        "year": "1913-1923",
        "series": "Loeb Classical Library",
        "volume": "1-3"
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      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
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      "scan": {
        "repo": null,
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        "license": null,
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      "ocr_status": "raw",
      "attribution": {
        "stated": "Julian (Wright's translation)",
        "critical": "Julian (Wright's translation)",
        "note": null
      },
      "locator_scheme": "oration.section",
      "concordances": [],
      "url": "https://neoplatonism.org/text/wright-julian-loeb-1913/"
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    {
      "id": "dodds-elements-of-theology-english-1933",
      "author": "e-r-dodds",
      "title": "Elements of Theology (English)",
      "title_orig": null,
      "bench": "modern-reception",
      "language": "en",
      "edition": {
        "editor": "Dodds",
        "place": "Oxford",
        "year": 1933,
        "series": null,
        "volume": null
      },
      "pd_status": {
        "us": false,
        "eu": true,
        "restricted_until": 2029
      },
      "scan": {
        "repo": null,
        "identifier": null,
        "url": null
      },
      "digital_base": {
        "source": null,
        "license": null,
        "base_edition": null,
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "Proclus (Dodds's translation)",
        "critical": "Proclus (Dodds's translation)",
        "note": null
      },
      "locator_scheme": "prop",
      "concordances": [
        "creuzer-dodds"
      ],
      "url": "https://neoplatonism.org/text/dodds-elements-of-theology-english-1933/"
    },
    {
      "id": "bardenhewer-kalam-deutsch-1882",
      "author": "anon-kalam",
      "title": "Die Schrift uber das reine Gute (German translation of the Kalam fi mahd al-khair)",
      "title_orig": null,
      "bench": "arabic-transmission",
      "language": "de",
      "edition": {
        "editor": "Bardenhewer",
        "place": "Freiburg",
        "year": 1882,
        "series": "German translation printed in the same volume as the Arabic text and the Latin Liber de causis",
        "volume": null
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": "archive.org",
        "identifier": "diepseudoaristo00bardgoog",
        "url": null
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      "digital_base": {
        "source": null,
        "license": null,
        "base_edition": null,
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "Bardenhewer's German translation of the Arabic",
        "critical": "Bardenhewer's German translation of the Arabic",
        "note": null
      },
      "locator_scheme": "prop",
      "concordances": [
        "bardenhewer-pattin"
      ],
      "url": "https://neoplatonism.org/text/bardenhewer-kalam-deutsch-1882/"
    },
    {
      "id": "dieterici-theologie-des-aristoteles-deutsch-1883",
      "author": "anon-theology-of-aristotle",
      "title": "Die sogenannte Theologie des Aristoteles (German translation)",
      "title_orig": null,
      "bench": "arabic-transmission",
      "language": "de",
      "edition": {
        "editor": "Dieterici",
        "place": "Leipzig",
        "year": 1883,
        "series": "German translation of the Arabic text Dieterici edited in 1882",
        "volume": null
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": null,
        "identifier": null,
        "url": null
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      "digital_base": {
        "source": null,
        "license": null,
        "base_edition": null,
        "first1k_urn": null
      },
      "ocr_status": "none",
      "attribution": {
        "stated": "Dieterici's German translation of the Arabic",
        "critical": "Dieterici's German translation of the Arabic",
        "note": null
      },
      "locator_scheme": "prop",
      "concordances": [],
      "url": "https://neoplatonism.org/text/dieterici-theologie-des-aristoteles-deutsch-1883/"
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    {
      "id": "taylor-concerning-the-beautiful-1787",
      "author": "thomas-taylor",
      "title": "Concerning the Beautiful (Ennead I.6), translated by Thomas Taylor",
      "title_orig": null,
      "bench": "modern-reception",
      "language": "en",
      "edition": {
        "editor": "Taylor",
        "place": "London",
        "year": 1787,
        "series": "Taylor's first published Plotinus",
        "volume": null
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      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
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      "scan": {
        "repo": "archive.org",
        "identifier": null,
        "url": null
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      "digital_base": {
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        "license": null,
        "base_edition": null,
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      "ocr_status": "none",
      "attribution": {
        "stated": "Plotinus (Taylor's translation)",
        "critical": "Plotinus (Taylor's translation)",
        "note": null
      },
      "locator_scheme": "ennead.treatise.chapter",
      "concordances": [],
      "url": "https://neoplatonism.org/text/taylor-concerning-the-beautiful-1787/"
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      "id": "aristotle-metaphysica-ross-1924",
      "author": "aristotle",
      "title": "Metaphysics",
      "title_orig": "Τὰ μετὰ τὰ φυσικά",
      "bench": null,
      "scope": "critic",
      "language": "grc",
      "edition": {
        "editor": "Ross",
        "place": "Oxford",
        "year": 1924,
        "series": null,
        "volume": "1-2"
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      "pd_status": {
        "us": true,
        "eu": false,
        "restricted_until": null
      },
      "scan": {
        "repo": "archive.org",
        "identifier": "aristotlesmetaph0001aris",
        "url": null
      },
      "digital_base": {
        "source": "Perseus Digital Library",
        "license": "CC BY-SA 4.0",
        "base_edition": "Ross, Clarendon Press 1924 (the two-volume edition with commentary)",
        "first1k_urn": "tlg0086.tlg025"
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      "ocr_status": "proofed",
      "attribution": {
        "stated": "Aristotle",
        "critical": "Aristotle",
        "note": null
      },
      "locator_scheme": "bekker",
      "concordances": [],
      "url": "https://neoplatonism.org/text/aristotle-metaphysica-ross-1924/"
    },
    {
      "id": "aquinas-st-ia-parma-1852",
      "author": "aquinas",
      "title": "Summa Theologiae, Prima Pars",
      "title_orig": null,
      "bench": "medieval-latin-reception",
      "language": "la",
      "edition": {
        "editor": "Parma",
        "place": "Parma",
        "year": 1852,
        "series": "Opera omnia (Parma: Fiaccadori, 1852-73)",
        "volume": "1"
      },
      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
      },
      "scan": {
        "repo": "archive.org",
        "identifier": "sanctithomaeaqui01thom",
        "url": null
      },
      "digital_base": {
        "source": "Corpus Thomisticum",
        "license": "finding aid only, not embedded [ruling 5]",
        "base_edition": "Parma vol. 1 (1852), transcribed from the plates",
        "first1k_urn": null
      },
      "ocr_status": "proofed",
      "attribution": {
        "stated": "Thomas Aquinas",
        "critical": "Thomas Aquinas",
        "note": null
      },
      "locator_scheme": "part.question.article",
      "concordances": [],
      "url": "https://neoplatonism.org/text/aquinas-st-ia-parma-1852/"
    },
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      "id": "avicenna-opera-venice-1508",
      "author": "avicenna",
      "title": "Opera (Latin), incl. Liber de philosophia prima",
      "title_orig": null,
      "bench": "arabic-transmission",
      "language": "la",
      "edition": {
        "editor": null,
        "place": "Venice",
        "year": 1508,
        "series": null,
        "volume": null
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      "pd_status": {
        "us": true,
        "eu": true,
        "restricted_until": null
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      "scan": {
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        "critical": "Avicenna",
        "note": null
      },
      "locator_scheme": "book.chapter",
      "concordances": [],
      "url": "https://neoplatonism.org/text/avicenna-opera-venice-1508/"
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  ],
  "authors": [
    {
      "id": "plotinus",
      "name": "Plotinus",
      "name_orig": "Πλωτῖνος",
      "dates": "204/5-270",
      "bench": "plotinian",
      "one_line": "Founder of the school; the Enneads, arranged by Porphyry, are its charter texts."
    },
    {
      "id": "porphyry",
      "name": "Porphyry",
      "name_orig": "Πορφύριος",
      "dates": "c. 234-c. 305",
      "bench": "plotinian",
      "one_line": "Plotinus's editor and biographer, and himself a systematizer who carries the school toward Iamblichus."
    },
    {
      "id": "amelius",
      "name": "Amelius",
      "name_orig": "Ἀμέλιος",
      "dates": "3rd c.",
      "bench": "plotinian",
      "one_line": "A senior pupil of Plotinus known only from fragments and testimonia in Porphyry's Vita."
    },
    {
      "id": "iamblichus",
      "name": "Iamblichus",
      "name_orig": "Ἰάμβλιχος",
      "dates": "c. 245-c. 325",
      "bench": "syrian-pergamene",
      "one_line": "Reorganizes Plotinian metaphysics around theurgy and a multiplied hierarchy of hypostases."
    },
    {
      "id": "julian",
      "name": "Julian",
      "name_orig": "Ἰουλιανός",
      "dates": "331/2-363",
      "bench": "syrian-pergamene",
      "one_line": "The emperor-philosopher; his orations popularize Iamblichean Neoplatonism as imperial religion."
    },
    {
      "id": "sallustius",
      "name": "Sallustius",
      "name_orig": "Σαλλούστιος",
      "dates": "4th c.",
      "bench": "syrian-pergamene",
      "one_line": "Author of a short handbook, De diis et mundo, associated with Julian's circle."
    },
    {
      "id": "theodore-of-asine",
      "name": "Theodore of Asine",
      "name_orig": "Θεόδωρος ὁ Ἀσιναῖος",
      "dates": "c. 275-c. 360",
      "bench": "syrian-pergamene",
      "one_line": "A pupil of Iamblichus known only from fragments; not ingested until a PD collection exists."
    },
    {
      "id": "syrianus",
      "name": "Syrianus",
      "name_orig": "Συριανός",
      "dates": "d. c. 437",
      "bench": "athenian",
      "one_line": "Head of the Athenian school before Proclus and his teacher in metaphysics."
    },
    {
      "id": "proclus",
      "name": "Proclus",
      "name_orig": "Πρόκλος",
      "dates": "412-485",
      "bench": "athenian",
      "one_line": "The great systematizer of later Athenian Neoplatonism; the Elements of Theology is the pilot's central ancestor text."
    },
    {
      "id": "marinus",
      "name": "Marinus",
      "name_orig": "Μαρῖνος",
      "dates": "5th c.",
      "bench": "athenian",
      "one_line": "Proclus's successor as head of the school and author of his Life."
    },
    {
      "id": "hermias",
      "name": "Hermias",
      "name_orig": "Ἑρμείας",
      "dates": "d. c. 450",
      "bench": "athenian",
      "one_line": "A pupil of Syrianus whose lecture notes on the Phaedrus survive."
    },
    {
      "id": "damascius",
      "name": "Damascius",
      "name_orig": "Δαμάσκιος",
      "dates": "c. 462-after 538",
      "bench": "athenian",
      "one_line": "The last head of the Athenian school, present at its closure in 529."
    },
    {
      "id": "simplicius",
      "name": "Simplicius",
      "name_orig": "Σιμπλίκιος",
      "dates": "c. 490-c. 560",
      "bench": "athenian",
      "one_line": "Commentator on Aristotle whose exile to Persia after 529 marks the school's end; one commentary attributed to him is disputed."
    },
    {
      "id": "hierocles",
      "name": "Hierocles of Alexandria",
      "name_orig": "Ἱεροκλῆς",
      "dates": "5th c.",
      "bench": "alexandrian",
      "one_line": "Alexandrian Neoplatonist whose commentary on the Pythagorean Golden Verses survives."
    },
    {
      "id": "ammonius",
      "name": "Ammonius Hermiae",
      "name_orig": "Ἀμμώνιος",
      "dates": "c. 440-c. 520",
      "bench": "alexandrian",
      "one_line": "Head of the Alexandrian school; his lecture commentaries on Aristotle's logic are foundational for the tradition."
    },
    {
      "id": "olympiodorus",
      "name": "Olympiodorus the Younger",
      "name_orig": "Ὀλυμπιόδωρος",
      "dates": "c. 495-after 565",
      "bench": "alexandrian",
      "one_line": "Last pagan head of the Alexandrian school, lecturing on Plato under Christian rule."
    },
    {
      "id": "philoponus",
      "name": "John Philoponus",
      "name_orig": "Ἰωάννης ὁ Φιλόπονος",
      "dates": "c. 490-c. 570",
      "bench": "alexandrian",
      "one_line": "Christian Aristotelian commentator whose polemic against Proclus on the eternity of the world is a direct refutation witness."
    },
    {
      "id": "david",
      "name": "David the Invincible",
      "name_orig": "Δαυίδ",
      "dates": "6th c.",
      "bench": "alexandrian",
      "one_line": "Alexandrian commentator on Porphyry's Isagoge and Aristotle's Categories."
    },
    {
      "id": "elias",
      "name": "Elias",
      "name_orig": "Ἠλίας",
      "dates": "6th c.",
      "bench": "alexandrian",
      "one_line": "Alexandrian commentator on Porphyry and Aristotle, closely associated with David."
    },
    {
      "id": "stephanus",
      "name": "Stephanus of Alexandria",
      "name_orig": "Στέφανος",
      "dates": "d. c. 610-641",
      "bench": "alexandrian",
      "one_line": "Late Alexandrian commentator, later teaching in Constantinople."
    },
    {
      "id": "chalcidius",
      "name": "Chalcidius",
      "name_orig": null,
      "dates": "4th c.",
      "bench": "latin",
      "one_line": "Latin translator and commentator on the first part of Plato's Timaeus, the main conduit of Platonic cosmology to the early medieval Latin West."
    },
    {
      "id": "marius-victorinus",
      "name": "Marius Victorinus",
      "name_orig": null,
      "dates": "c. 290-364",
      "bench": "latin",
      "one_line": "Christian Neoplatonist rhetorician whose Adversus Arium adapts Porphyrian metaphysics to Trinitarian theology."
    },
    {
      "id": "augustine",
      "name": "Augustine of Hippo",
      "name_orig": null,
      "dates": "354-430",
      "bench": "latin",
      "one_line": "Reader of \"the books of the Platonists\" (likely Plotinus and Porphyry in Latin translation); the Confessions and City of God record that encounter."
    },
    {
      "id": "macrobius",
      "name": "Macrobius",
      "name_orig": null,
      "dates": "fl. c. 400",
      "bench": "latin",
      "one_line": "Author of a widely read commentary on Cicero's Somnium Scipionis transmitting Neoplatonic cosmology to the Latin Middle Ages."
    },
    {
      "id": "martianus-capella",
      "name": "Martianus Capella",
      "name_orig": null,
      "dates": "5th c.",
      "bench": "latin",
      "one_line": "Author of De nuptiis Philologiae et Mercurii, an allegorical encyclopedia carrying Neoplatonic and Varronian material."
    },
    {
      "id": "boethius",
      "name": "Boethius",
      "name_orig": null,
      "dates": "c. 477-524",
      "bench": "latin",
      "one_line": "Translator of Porphyry's Isagoge and author of the Consolation of Philosophy, the single most important conduit of Neoplatonism into the medieval Latin curriculum."
    },
    {
      "id": "pseudo-dionysius",
      "name": "Pseudo-Dionysius the Areopagite",
      "name_orig": "Διονύσιος ὁ Ἀρεοπαγίτης",
      "dates": "c. 485-c. 530 (critical); 1st c. (stated)",
      "bench": "greek-christian",
      "one_line": "Writes under the name of Paul's Athenian convert (Acts 17:34); demonstrated by Koch and Stiglmayr (1895) to be a late-5th/early-6th-century author deeply dependent on Proclus."
    },
    {
      "id": "maximus-confessor",
      "name": "Maximus the Confessor",
      "name_orig": "Μάξιμος ὁ Ὁμολογητής",
      "dates": "c. 580-662",
      "bench": "greek-christian",
      "one_line": "Byzantine theologian whose Ambigua defend and rework Dionysian metaphysics."
    },
    {
      "id": "synesius",
      "name": "Synesius of Cyrene",
      "name_orig": "Συνέσιος",
      "dates": "c. 373-c. 414",
      "bench": "greek-christian",
      "one_line": "Bishop and philosopher whose Hymns carry Neoplatonic henology into Christian devotional verse."
    },
    {
      "id": "anon-theology-of-aristotle",
      "name": "Anonymous (Theology of Aristotle)",
      "name_orig": null,
      "dates": "9th c. (paraphrase); Enneads IV-VI 3rd c.",
      "bench": "arabic-transmission",
      "one_line": "Arabic paraphrase of Enneads IV-VI transmitted under Aristotle's name in the al-Kindi circle; critically a Plotinian, Porphyrian-circle text."
    },
    {
      "id": "anon-kalam",
      "name": "Anonymous (Kalam fi mahd al-khair)",
      "name_orig": null,
      "dates": "9th c.",
      "bench": "arabic-transmission",
      "one_line": "Arabic digest drawn from Proclus's Elements of Theology, the direct source of the Latin Liber de causis."
    },
    {
      "id": "eriugena",
      "name": "John Scottus Eriugena",
      "name_orig": null,
      "dates": "c. 800-c. 877",
      "bench": "medieval-latin-reception",
      "one_line": "Carolingian scholar whose translations of Dionysius and whose own Periphyseon are the main channel of Greek Neoplatonism into the early medieval Latin West."
    },
    {
      "id": "anon-liber-de-causis",
      "name": "Anonymous (Liber de causis)",
      "name_orig": null,
      "dates": "9th c. (Arabic); 12th c. (Latin translation)",
      "bench": "medieval-latin-reception",
      "one_line": "The Latin Liber de causis, Gerard of Cremona's translation of the Kalam, read throughout the Middle Ages as an independent Aristotelian work until Aquinas identified its Proclan source."
    },
    {
      "id": "albert-the-great",
      "name": "Albert the Great",
      "name_orig": null,
      "dates": "c. 1200-1280",
      "bench": "medieval-latin-reception",
      "one_line": "Dominican polymath whose De causis et processu universitatis reworks the Liber de causis at length."
    },
    {
      "id": "aquinas",
      "name": "Thomas Aquinas",
      "name_orig": null,
      "dates": "1225-1274",
      "bench": "medieval-latin-reception",
      "one_line": "Identifies the Liber de causis as an excerpt from Proclus's Elements (via Moerbeke's new translation) in his own commentary, the hinge of the pilot's central thread."
    },
    {
      "id": "moerbeke",
      "name": "William of Moerbeke",
      "name_orig": null,
      "dates": "c. 1215-1286",
      "bench": "medieval-latin-reception",
      "one_line": "Dominican translator whose 1268 Latin version of Proclus's Elements is the text Aquinas actually read; no public-domain edition is on the bench yet (ruling 6)."
    },
    {
      "id": "berthold-of-moosburg",
      "name": "Berthold of Moosburg",
      "name_orig": null,
      "dates": "d. after 1361",
      "bench": "medieval-latin-reception",
      "one_line": "Dominican commentator on Moerbeke's Elementatio theologica; omitted until a PD edition exists."
    },
    {
      "id": "meister-eckhart",
      "name": "Meister Eckhart",
      "name_orig": null,
      "dates": "c. 1260-c. 1328",
      "bench": "medieval-latin-reception",
      "one_line": "German Dominican whose Latin works draw on the Liber de causis and Proclan participation metaphysics."
    },
    {
      "id": "nicholas-of-cusa",
      "name": "Nicholas of Cusa",
      "name_orig": null,
      "dates": "1401-1464",
      "bench": "medieval-latin-reception",
      "one_line": "Cardinal and philosopher whose De docta ignorantia and De li non aliud extend Dionysian and Proclan negative theology."
    },
    {
      "id": "ficino",
      "name": "Marsilio Ficino",
      "name_orig": null,
      "dates": "1433-1499",
      "bench": "renaissance",
      "one_line": "Translator of the complete Plotinus into Latin and author of the Theologia Platonica, the central conduit of Neoplatonism into the Renaissance."
    },
    {
      "id": "bessarion",
      "name": "Basilios Bessarion",
      "name_orig": "Βησσαρίων",
      "dates": "1403-1472",
      "bench": "renaissance",
      "one_line": "Cardinal and Byzantine émigré whose In calumniatorem Platonis defends Plato, and by extension the Platonic tradition, against George of Trebizond."
    },
    {
      "id": "pico",
      "name": "Giovanni Pico della Mirandola",
      "name_orig": null,
      "dates": "1463-1494",
      "bench": "renaissance",
      "one_line": "Author of the Oratio and the 900 Conclusiones, syncretizing Neoplatonism with Kabbalah and scholastic theology."
    },
    {
      "id": "steuco",
      "name": "Agostino Steuco",
      "name_orig": null,
      "dates": "1497-1548",
      "bench": "renaissance",
      "one_line": "Coins \"philosophia perennis\" in a work tracing a single ancient theology through the Platonic and Neoplatonic line."
    },
    {
      "id": "patrizi",
      "name": "Francesco Patrizi",
      "name_orig": null,
      "dates": "1529-1597",
      "bench": "renaissance",
      "one_line": "Author of a systematic Neoplatonic cosmology opposing Aristotelianism in the late Italian Renaissance."
    },
    {
      "id": "cudworth",
      "name": "Ralph Cudworth",
      "name_orig": null,
      "dates": "1617-1688",
      "bench": "renaissance",
      "one_line": "Cambridge Platonist whose True Intellectual System of the Universe carries the tradition into 17th-century England."
    },
    {
      "id": "thomas-taylor",
      "name": "Thomas Taylor",
      "name_orig": null,
      "dates": "1758-1835",
      "bench": "modern-reception",
      "one_line": "\"The English Platonist\"; the first translator of the whole extant Proclan and Plotinian corpus into English."
    },
    {
      "id": "stephen-mackenna",
      "name": "Stephen MacKenna",
      "name_orig": null,
      "dates": "1872-1934",
      "bench": "modern-reception",
      "one_line": "Translator of the complete Enneads into English (Medici Society, 1917-30), the standard English Plotinus before Armstrong."
    },
    {
      "id": "k-s-guthrie",
      "name": "Kenneth Sylvan Guthrie",
      "name_orig": null,
      "dates": "1871-1940",
      "bench": "modern-reception",
      "one_line": "Translator of Plotinus in chronological (Porphyrian-independent) order and of several Porphyry and Iamblichus texts."
    },
    {
      "id": "alexander-wilder",
      "name": "Alexander Wilder",
      "name_orig": null,
      "dates": "1823-1908",
      "bench": "modern-reception",
      "one_line": "American physician and Neoplatonist translator of Iamblichus's Theurgia."
    },
    {
      "id": "thomas-m-johnson",
      "name": "Thomas M. Johnson",
      "name_orig": null,
      "dates": "1851-1919",
      "bench": "modern-reception",
      "one_line": "American Platonist, editor of The Platonist, translator of two Proclan treatises."
    },
    {
      "id": "john-parker",
      "name": "John Parker",
      "name_orig": null,
      "dates": "19th c.",
      "bench": "modern-reception",
      "one_line": "Translator of the complete works of Pseudo-Dionysius into English (1897-99)."
    },
    {
      "id": "c-e-rolt",
      "name": "Clarence Edwin Rolt",
      "name_orig": null,
      "dates": "1893-1918",
      "bench": "modern-reception",
      "one_line": "Translator of Dionysius's Divine Names and Mystical Theology (1920)."
    },
    {
      "id": "w-c-wright",
      "name": "Wilmer Cave Wright",
      "name_orig": null,
      "dates": "1868-1951",
      "bench": "modern-reception",
      "one_line": "Translator of Julian's works for the Loeb Classical Library (1913-23)."
    },
    {
      "id": "e-r-dodds",
      "name": "Eric Robertson Dodds",
      "name_orig": null,
      "dates": "1893-1979",
      "bench": "modern-reception",
      "one_line": "Editor and translator of the modern critical Elements of Theology (1933); the English is under US copyright until 2029, the Greek and English concordance-only until then."
    },
    {
      "id": "aristotle",
      "name": "Aristotle",
      "name_orig": "Ἀριστοτέλης",
      "dates": "384-322 BC",
      "bench": null,
      "scope": "critic",
      "one_line": "Outside the library by design, and in it as the objector: his case against separated Forms is the one the tradition answers."
    },
    {
      "id": "avicenna",
      "name": "Avicenna (Ibn Sīnā)",
      "name_orig": "ابن سينا",
      "dates": "c. 980-1037",
      "bench": "arabic-transmission",
      "one_line": "His giver of forms (dator formarum), a separate intelligence from which every form in matter flows, is the late form of the separate-Forms view that Aquinas answers."
    }
  ],
  "benches": [
    {
      "id": "plotinian",
      "name": "Plotinian",
      "place": "Rome",
      "century_range": "3rd c.",
      "order": 1,
      "authors": [
        "plotinus",
        "porphyry",
        "amelius"
      ]
    },
    {
      "id": "syrian-pergamene",
      "name": "Syrian / Pergamene",
      "place": "Syria and Pergamon",
      "century_range": "4th c.",
      "order": 2,
      "authors": [
        "iamblichus",
        "julian",
        "sallustius",
        "theodore-of-asine"
      ]
    },
    {
      "id": "athenian",
      "name": "Athenian",
      "place": "Athens",
      "century_range": "5th-6th c.",
      "order": 3,
      "authors": [
        "syrianus",
        "proclus",
        "marinus",
        "hermias",
        "damascius",
        "simplicius"
      ]
    },
    {
      "id": "alexandrian",
      "name": "Alexandrian",
      "place": "Alexandria",
      "century_range": "5th-7th c.",
      "order": 4,
      "authors": [
        "hierocles",
        "ammonius",
        "olympiodorus",
        "philoponus",
        "david",
        "elias",
        "stephanus"
      ]
    },
    {
      "id": "latin",
      "name": "Latin",
      "place": "Roman West",
      "century_range": "4th-6th c.",
      "order": 5,
      "authors": [
        "chalcidius",
        "marius-victorinus",
        "augustine",
        "macrobius",
        "martianus-capella",
        "boethius"
      ]
    },
    {
      "id": "greek-christian",
      "name": "Greek Christian",
      "place": "Syria and Byzantium",
      "century_range": "5th-9th c.",
      "order": 6,
      "authors": [
        "pseudo-dionysius",
        "maximus-confessor",
        "synesius"
      ]
    },
    {
      "id": "arabic-transmission",
      "name": "Arabic transmission",
      "place": "Baghdad",
      "century_range": "9th-10th c.",
      "order": 7,
      "authors": [
        "anon-theology-of-aristotle",
        "anon-kalam",
        "avicenna"
      ]
    },
    {
      "id": "medieval-latin-reception",
      "name": "Medieval Latin reception",
      "place": "Western Europe",
      "century_range": "9th-15th c.",
      "order": 8,
      "authors": [
        "eriugena",
        "anon-liber-de-causis",
        "albert-the-great",
        "aquinas",
        "moerbeke",
        "berthold-of-moosburg",
        "meister-eckhart",
        "nicholas-of-cusa"
      ]
    },
    {
      "id": "renaissance",
      "name": "Renaissance",
      "place": "Italy",
      "century_range": "15th-17th c.",
      "order": 9,
      "authors": [
        "ficino",
        "bessarion",
        "pico",
        "steuco",
        "patrizi",
        "cudworth"
      ]
    },
    {
      "id": "modern-reception",
      "name": "Modern English reception witnesses",
      "place": "England and America",
      "century_range": "19th-20th c.",
      "order": 10,
      "authors": [
        "thomas-taylor",
        "stephen-mackenna",
        "k-s-guthrie",
        "alexander-wilder",
        "thomas-m-johnson",
        "john-parker",
        "c-e-rolt",
        "w-c-wright",
        "e-r-dodds"
      ]
    }
  ],
  "glossary": {
    "note": "Fixed renderings used on every unit of every bench so the threads read consistently. A departure is allowed only with a notes entry on the unit that departs. Crux Set B added four entries (beauty, sense-perception, commensurability, form) 2026-09. Chapters 2–8 of the same set added eight (rational form, matter, shape, purification, ugliness, loveliness, love, the virtues) 2026-09. Enn. III.8 added four (nature, contemplation, object of contemplation, making and action) 2026-09. The forms-and-generation thread added four (fitness, activity and power, substance, living being) 2026-09.",
    "frozen": true,
    "source": "Fixed once, early in the pilot's translation, and held across every bench since.",
    "date": "2026-09",
    "entries": [
      {
        "greek": "τὸ ἕν",
        "latin": "unum",
        "english": "the One (as principle); \"one\" / \"unity\" as predicate"
      },
      {
        "greek": "νοῦς",
        "latin": "intellectus / intelligentia",
        "english": "intellect (LdC intelligentia = \"intelligence\" only when the Latin author distinguishes it from intellectus)"
      },
      {
        "greek": "ψυχή",
        "latin": "anima",
        "english": "soul"
      },
      {
        "greek": "μετέχειν / μετοχή",
        "latin": "participare / participatio",
        "english": "participate / participation"
      },
      {
        "greek": "ὑπόστασις",
        "latin": "hypostasis / substantia",
        "english": "hypostasis (Greek); \"substance\" for Latin substantia"
      },
      {
        "greek": "πρόοδος",
        "latin": "processio",
        "english": "procession"
      },
      {
        "greek": "ἐπιστροφή",
        "latin": "conversio / reditus",
        "english": "reversion"
      },
      {
        "greek": "ἕνωσις",
        "latin": "unio",
        "english": "unification"
      },
      {
        "greek": "ἀμέθεκτος / μετεχόμενος",
        "latin": "imparticipatum / participatum",
        "english": "unparticipated / participated"
      },
      {
        "greek": "αἴτιον / αἰτία",
        "latin": "causa",
        "english": "cause; causa prima = \"the first cause\""
      },
      {
        "greek": "τὸ ὄν / esse",
        "latin": "ens / esse",
        "english": "being (τὸ ὄν, ens); \"to be\" / \"being\" for esse — say which in notes where it matters"
      },
      {
        "greek": "αὐτάρκης",
        "latin": "sibi sufficiens",
        "english": "self-sufficient"
      },
      {
        "greek": "ἀΐδιος",
        "latin": "aeternus / sempiternus",
        "english": "eternal; sempiternus = \"everlasting\""
      },
      {
        "greek": "τὸ καλόν / κάλλος",
        "latin": "pulchrum / pulchritudo",
        "english": "the beautiful (τὸ καλόν as the principle); \"beauty\" for κάλλος; never \"the fine\""
      },
      {
        "greek": "αἴσθησις",
        "latin": "sensus",
        "english": "sense-perception (αἴσθησις); \"the senses\" only where the Latin has the plural"
      },
      {
        "greek": "συμμετρία",
        "latin": "commensuratio",
        "english": "commensurability; σύμμετρος = \"commensurate\", not \"proportionate\""
      },
      {
        "greek": "εἶδος / ἰδέα",
        "latin": "forma / idea",
        "english": "form (εἶδος); \"idea\" for ἰδέα where the text distinguishes them"
      },
      {
        "greek": "λόγος",
        "latin": "ratio",
        "english": "rational form (λόγος as the forming principle in things); the ordinary senses keep ordinary English — \"the argument\", \"the saying\", \"ratio\" — and the unit says which"
      },
      {
        "greek": "ὕλη",
        "latin": "materia",
        "english": "matter"
      },
      {
        "greek": "μορφή / μορφοῦν",
        "latin": "forma / figura",
        "english": "shape / to shape — kept apart from εἶδος \"form\"; ἄμορφος = \"shapeless\""
      },
      {
        "greek": "κάθαρσις / καθαρός",
        "latin": "purgatio / purus",
        "english": "purification / pure; ἀκάθαρτος = \"impure\""
      },
      {
        "greek": "αἰσχρός / αἶσχος",
        "latin": "turpis / turpitudo",
        "english": "ugly / ugliness — held even of soul, so the argument keeps its symmetry with καλός; never \"shameful\""
      },
      {
        "greek": "καλλονή",
        "latin": "pulchritudo",
        "english": "loveliness — kept apart from κάλλος \"beauty\", since Plotinus uses it for the principle"
      },
      {
        "greek": "ἔρως / ἐρᾶν",
        "latin": "amor / amare",
        "english": "love / to love; ἐραστής = \"lover\"; φιλεῖν = \"hold dear\""
      },
      {
        "greek": "ἀρετή; σωφροσύνη, ἀνδρεία, δικαιοσύνη, φρόνησις",
        "latin": "virtus; temperantia, fortitudo, iustitia, prudentia",
        "english": "virtue; self-control, courage, justice, wisdom (φρόνησις — \"practical wisdom\" only where the text sets it against σοφία)"
      },
      {
        "greek": "φύσις",
        "latin": "natura",
        "english": "nature"
      },
      {
        "greek": "θεωρία / θεωρεῖν",
        "latin": "contemplatio / contemplari",
        "english": "contemplation / contemplate; θεᾶσθαι stays \"behold\""
      },
      {
        "greek": "θεώρημα / θέαμα",
        "latin": "speculatum / spectaculum",
        "english": "object of contemplation (θεώρημα); \"theorem\" only in the geometers' sense, and the unit says so; θέαμα = \"spectacle\""
      },
      {
        "greek": "ποίησις / ποιεῖν; πρᾶξις",
        "latin": "factio / facere; actio",
        "english": "making / make; action — kept apart, since Enn. III.8 argues that both fall short of contemplation"
      },
      {
        "greek": "ἐπιτηδειότης / ἐπιτήδειος",
        "latin": "aptitudo / aptus",
        "english": "fitness / fit (for) — the receiver's readiness for a form or power"
      },
      {
        "greek": "ἐνέργεια / δύναμις",
        "latin": "actus / potentia",
        "english": "activity / power; τὸ ἐνεργείᾳ = 'the actual', δυνάμει = 'potentially', where the text opposes them"
      },
      {
        "greek": "οὐσία",
        "latin": "substantia / essentia",
        "english": "substance"
      },
      {
        "greek": "ζῷον",
        "latin": "animal",
        "english": "living being; 'animal' only where the text sets it against plants"
      }
    ]
  },
  "concordance": {
    "bardenhewer-pattin": {
      "status": "pending",
      "pairs": []
    },
    "creuzer-dodds": {
      "status": "partial",
      "creuzer_numerals_verified": {
        "12": "ιβ΄",
        "56": "νς΄",
        "57": "νζ΄",
        "70": "ο΄",
        "87": "πζ΄",
        "88": "πη΄",
        "89": "πθ΄",
        "123": "ρκγ΄",
        "138": "ρλη΄",
        "171": "ροα΄",
        "173": "ρογ΄",
        "180": "ρπ΄",
        "201": "σα΄"
      },
      "codex_A_divergences": {
        "56": "A. νζ (57)",
        "57": "A. νη (58)",
        "87": "A. πη (88)",
        "88": "A. πθ (89)",
        "89": "A. ϛ (90)",
        "171": "A. ρο (170)",
        "180": "Edit. et A. ροθ (179)",
        "201": "Edit. et A. σ (200)"
      }
    },
    "ldc-elements": {
      "1": {
        "primary": [
          56,
          57
        ],
        "compare": [
          70
        ],
        "authority": "Thomas names 56 and 57 ('Es entsprechen unserm § 1, wie Thomas angibt, die §§ 56 und 57 des Lehrbuches'). Bardenhewer then adds 70 ('Vgl. indessen auch noch § 70') because 70, not 56 or 57, carries the being/living/human example that LdC 1 actually develops.",
        "correction": "Correction: a provisional mapping gave ldc.1 <- el.56 + el.70 and omitted el.57. Bardenhewer's own table restores el.57, and his table, not memory, is the authority for this concordance."
      },
      "2": {
        "primary": [
          88
        ],
        "compare": [
          87,
          169,
          190,
          191
        ],
        "authority": "Thomas cites 88. Bardenhewer supplies 87 as the source of the proof that being is above eternity (ἐπέκεινα ἄρα τοῦ αἰῶνος τὸ ὄν), and notes that 190 ('every soul is intermediate between the undivided and the divided') answers LdC 2 better than Thomas's own reading of it, which Thomas 'auffallender Weise unbeachtet laesst'."
      },
      "3": {
        "primary": [
          201
        ],
        "compare": [],
        "authority": "'§ 3 geht zurueck auf § 201 des Lehrbuches.' Bardenhewer warns that Creuzer divides the sentences wrongly at this very place (Creuzer p.300)."
      },
      "4": {
        "primary": [
          138
        ],
        "compare": [
          87,
          70,
          89,
          86,
          183,
          184
        ],
        "authority": "'Vgl. das Lehrbuch § 138.' Bardenhewer cross-refers 70 (cited at §1) and 87 (cited at §2); Thomas at §4 quotes Elements 89 as 'Omne entis ens ex fine est et infinito' and 86 as 'Omne entis ens infinitum est'."
      },
      "5": {
        "primary": [
          123
        ],
        "compare": [],
        "authority": "'Es entspricht im Allgemeinen § 123 des Lehrbuches.'"
      },
      "6": {
        "primary": [
          171
        ],
        "compare": [
          15,
          16,
          169
        ],
        "authority": "'§ 6 deckt sich mit § 171 des Lehrbuches.' The compare list is Creuzer's/Bardenhewer's internal cross-references within the proof."
      },
      "7": {
        "primary": [
          173
        ],
        "compare": [],
        "authority": "'Nicht weniger genau entspricht § 7 dem § 173 des Lehrbuches.' Thomas quotes it as 'Omnis intellectus intellectualiter est et quae ante ipsum et quae post ipsum' — which resolves the νοερός/νοερῶς crux in the Creuzer lemma."
      },
      "8": {
        "primary": [],
        "compare": [
          12,
          180
        ],
        "authority": "⛔ NO SOURCE. Bardenhewer states flatly: '§ 8 findet sich in dieser Fassung in dem Lehrbuche nicht. Es ist ein kurzer Abriss des ganzen Systems unseres Buches.' Thomas compares thesis 12 to the first sentence and thesis 180 to the closing sentences. The LdC 8 crux page must present these as Aquinas's comparanda, NOT as ancestors, or it asserts a descent that its own authority denies."
      }
    }
  },
  "passages": {
    "aquinas-st-ia-parma-1852": [
      {
        "id": "st.1.65.4",
        "locator": {
          "part.question.article": "I.65.4",
          "parts": "resp., ad 2",
          "parma_page": "257-258"
        },
        "text": "Respondeo dicendum, quod opinio fuit quorumdam, quod omnes formae corporales derivantur a substantiis spiritualibus, quas Angelos dicimus. Et hoc quidem dupliciter aliqui posuerunt.\n\nPlato enim posuit formas quae sunt in materia corporali, derivari a formis sine materia subsistentibus per modum participationis cujusdam. Ponebat enim hominem quemdam immaterialiter subsistentem, et similiter equum, et sic de aliis, ex quibus constituuntur haec singularia sensibilia, secundum quod in materia corporali remanet quaedam impressio ab illis formis separatis per modum assimilationis cujusdam, quam participationem vocabat. Et secundum ordinem formarum ponebant Platonici ordinem substantiarum separatarum; puta quod una substantia separata est quae est equus, quae est causa omnium equorum, supra quam est quaedam vita separata, quam dicebant per se vitam et causam omnis vitae; et ulterius quamdam quam nominabant ipsum esse, et causam omnis esse.\n\nAvicenna vero et quidam alii non posuerunt formas rerum corporalium in materia per se subsistere, sed solum in intellectu. A formis ergo in intellectu creaturarum spiritualium existentibus, quas quidem ipsi intelligentias, nos autem Angelos dicimus, dicebant procedere omnes formas quae sunt in materia corporali, sicut a formis quae sunt in mente artificis, procedunt formae artificiatorum.\n\nEt in idem videtur redire quod quidam moderni haeretici ponunt, dicentes quidem Deum creatorem omnium, sed materiam corporalem a diabolo formatam, et per varias species distinctam.\n\nOmnes autem haec opiniones ex una radice processisse videntur. Quaerebant enim causam formarum, ac si ipsae formae fierent secundum seipsas.\n\nSed, sicut probat Aristoteles (in 7 Metaph., text. 26 et 27), id quod proprie fit, est compositum. Formae autem corruptibilium rerum habent ut aliquando sint, aliquando non sint, absque hoc quod ipsae generentur aut corrumpantur, sed compositis generatis aut corruptis: quia etiam formae non habent esse, sed composita habent esse per eas; sic enim alicui competit fieri, sicut et esse. Et ideo cum simile fiat a suo simili, non est quaerenda causa formarum corporalium aliqua forma immaterialis, sed aliquod compositum, secundum quod hic ignis generatur ab hoc igne. Sic igitur formae corporales causantur, non quasi influxae ab aliqua immateriali forma, sed quasi materia reducta de potentia in actum ab aliquo agente composito. Sed quia agens compositum, quod est corpus, movetur a substantia spirituali creata, ut Augustinus dicit (3 de Trin. cap. 4 et 5), sequitur ulterius quod etiam formae corporales a substantiis spiritualibus deriventur, non tamquam influentibus formas, sed tamquam moventibus ad formas. Ulterius autem reducuntur in Deum, sicut in primam causam, etiam species angelici intellectus, quae sunt quaedam seminales rationes corporalium formarum.\n\nIn prima autem corporalis creaturae productione non consideratur aliqua transmutatio de potentia in actum; et ideo formae corporales quas in prima productione corpora habuerunt, sunt immediate a Deo productae, cui soli ad nutum obedit materia tamquam proprie causae. Unde ad hoc significandum Moyses singulis operibus praemittit: Dixit Deus. Fiat hoc, vel illud; in quo significatur formatio rerum per Verbum Dei facta, a quo secundum Augustinum (tract. 1 in Joan., a med., et 1 super Gen. ad litt. cap. 4), est omnis forma, et compago, et concordia partium.\n\nAd secundum dicendum, quod formae participatae in materia reducuntur non ad formas aliquas per se subsistentes rationis ejusdem, ut Platonici posuerunt, sed ad formas intelligibiles vel intellectus angelici, a quibus per motum procedunt; vel ulterius ad rationes intellectus divini, a quibus etiam formarum semina sunt rebus creatis indita, ut per motum in actum educi possint.",
        "translation": {
          "text": "I answer that it was the opinion of some that all bodily forms are derived from the spiritual substances we call angels. And some held this in two ways.\n\nPlato held that the forms that are in bodily matter are derived from forms subsisting without matter, by way of a kind of participation. For he held that there is a man subsisting immaterially, and likewise a horse, and so of the rest, and that these sensible singulars are constituted from them, in that there remains in bodily matter a kind of impression from those separate forms, by way of a kind of likening, which he called participation. And the Platonists held an order of separate substances answering to the order of forms: for instance, that there is one separate substance which is horse, the cause of all horses; above it a separate life, which they called life itself and the cause of all life; and beyond that one which they named being itself, the cause of all being.\n\nAvicenna, however, and certain others did not hold that the forms of bodily things subsist of themselves in matter, but only in intellect. From forms existing in the intellects of spiritual creatures, then — which they called intelligences and we call angels — they said that all the forms in bodily matter proceed, as the forms of things made by art proceed from the forms in the craftsman's mind.\n\nAnd what certain heretics of our time hold seems to come to the same thing: they say that God is the creator of all things, but that bodily matter was formed by the devil and divided into its various species.\n\nAll these opinions seem to have come from one root: they looked for a cause of forms as though the forms themselves came to be of themselves.\n\nBut, as Aristotle proves (Metaphysics VII, texts 26 and 27), what properly comes to be is the composite. The forms of corruptible things have it that they sometimes are and sometimes are not, without themselves being generated or corrupted, but by the composites being generated or corrupted; for forms do not have being, but composites have being through them, and to come to be belongs to a thing as being does. And therefore, since like comes to be from its like, the cause of bodily forms is not to be sought in some immaterial form but in some composite, in the way that this fire is generated by this fire. So bodily forms are caused not as flowing in from some immaterial form, but as matter is brought from potency into act by some composite agent. But because the composite agent, which is a body, is moved by a created spiritual substance, as Augustine says (De Trinitate III, chs. 4 and 5), it follows further that bodily forms too are derived from spiritual substances — not as pouring the forms in, but as moving toward the forms. And further, the species of the angelic intellect, which are a kind of seminal reasons of bodily forms, are traced back to God as to the first cause.\n\nIn the first production of bodily creation, however, no change from potency into act is in view; and so the bodily forms that bodies had in their first production were produced by God immediately, whom alone matter obeys at a nod as its proper cause. To signify this, Moses puts before each work: God said, Let this or that be made; by which is signified the forming of things done through the Word of God, from whom, according to Augustine (Tractates on John 1, toward the middle; and On Genesis according to the Letter I, ch. 4), is every form and fitting-together and concord of parts.\n\nTo the second, it must be said that the forms participated in matter are traced back not to forms of the same kind subsisting of themselves, as the Platonists held, but to intelligible forms, or those of the angelic intellect, from which they proceed through motion; or further to the reasons in the divine intellect, from which the seeds of forms too were set in created things, so that they might be drawn out into act through motion.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Parma p. 258, col. a] tamquam proprie causae, as printed; the sense wants propriae ('its proper cause'), and the English follows the sense.",
          "The article's objections, sed contra, ad 1 and ad 3 are not given here; Parma's 'Concl.' summary is editorial and omitted."
        ],
        "flags": [
          "Latin transcribed from the Parma plates (vol. 1, pp. 257-258, leaves n296-n297), both columns read with gutter-safe crops."
        ],
        "notes": "Utrum formae corporum sint ab Angelis. The Respondeo names both positions this thread follows: Plato's separated Forms, and Avicenna's forms in the intelligences, which pour forms into matter as a craftsman's mind does into his work — the giver of forms. Aquinas's answer is Aristotle's (Met. VII.8): what comes to be is the composite, so like comes from like, this fire from this fire. The 'seminal reasons' (seminales rationes) that close the Respondeo are Augustine's term, and the Latin descendant of the rational forms of Enn. III.8 and VI.7. The 'heretics of our time' are the dualists of Thomas's day (Cathars). species is 'species'; forma 'form' (glossary)."
      },
      {
        "id": "st.1.115.1",
        "locator": {
          "part.question.article": "I.115.1",
          "parts": "resp.",
          "parma_page": "439"
        },
        "text": "Respondeo dicendum, quod sensibiliter apparet aliqua corpora esse activa. Sed circa corporum actiones tripliciter aliqui erraverunt.\n\nFuerunt enim aliqui, qui totaliter corporibus actiones subtraxerunt. Et haec est opinio Avicebron in libro Fontis Vitae, ubi per rationes quae tactae sunt, probare nititur, quod nullum corpus agit, sed omnes actiones quae videntur esse corporum, sunt actiones cujusdam virtutis spiritualis quae penetrat per omnia corpora; ita quod ignis, secundum eum, non calefacit, sed virtus spiritualis penetrans per ipsum. Et videtur haec opinio derivata esse ab opinione Platonis.\n\nNam Plato posuit omnes formas quae sunt in materia corporali, esse participatas et determinatas, et contractas ad hanc materiam; formas vero separatas esse absolutas, et quasi universales. Et ideo illas formas separatas dicebat esse causas formarum quae sunt in materia. Secundum hoc ergo quod forma quae est in materia corporali, determinata est ad hanc materiam individuatam per quantitatem, ponebat Avicebron, quod a quantitate, prout est individuationis principium, retinetur et arcetur forma corporalis, ne possit se extendere per actionem in aliam materiam; sed solum forma spiritualis et immaterialis, quae non est coarctata per quantitatem, potest effluere per actionem in aliud.\n Sed ista ratio non concludit quod forma corporalis non sit agens; sed quod non sit agens universale. Secundum enim quod participatur aliquid, secundum hoc est necessarium quod participetur id quod est proprium ei; sicut quantum participatur de lumine, tantum participatur de ratione visibilis. Agere autem, quod nihil est aliud quam facere aliquid actu, est per se proprium actus, inquantum est actus. Unde et omne agens agit sibi simile Sic ergo ex hoc quod aliquid est forma non determinata per materiam quantitati subjectam, habet quod sit agens indeterminatum et universale; ex hoc vero quod est determinata ad hanc materiam, habet quod sit agens contractum et particulare.\n Unde si esset forma ignis separata, ut Platonici posuerunt, esset aliquo modo causa omnis ignitionis. Sed haec forma ignis quae est in hac materia corporali, est causa hujus ignitionis, quae est ab hoc corpore in hoc corpus; unde et fit talis actio per contactum duorum corporum. Sed tamen haec opinio Avicebron superexcedit opinionem Platonis. Nam Plato ponebat solum formas substantiales separatas; accidentia vero reducebat ad principia materialia, quae sunt magnum et parvum; quae ponebat esse prima contraria; sicut alii rarum et densum. Et ideo tam Plato, quam Avicenna in aliquo ipsum sequentes, ponebant quod agentia corporalia agunt secundum formas accidentales, disponendo materiam ad formam substantialem; sed ultima perfectio, quae est per inductionem formae substantialis, est a principio immateriali. Et haec est secunda opinio de actione corporum, de qua supra dictum est, qu. 45, art. 8, cum de creatione ageretur.\n\nTertia vero opinio fuit Democriti, qui ponebat actionem esse per effluxionem atomorum a corpore agente et passionem esse per receptionem eorumdem in poris corporis patientis. Quam opinionem improbat Aristoteles (in lib. de Gen., text. 75 et seq.). Sequeretur enim quod corpus non pateretur per totum et quod quantitas corporis agentis diminueretur ex hoc quod agit; quae sunt manifeste falsa.\n\nDicendum est ergo, quod corpus agit secundum quod est in actu, in aliud corpus secundum quod est in potentia.",
        "translation": {
          "text": "I answer that it is plain to the senses that some bodies are active. But about the actions of bodies some have erred in three ways.\n\nFor there were some who took actions away from bodies altogether. This is the opinion of Avicebron in the book Fons vitae, where by the reasons touched on above he tries to prove that no body acts, but that all the actions which seem to be those of bodies are actions of a certain spiritual power which penetrates through all bodies; so that fire, on his view, does not heat, but a spiritual power penetrating through it does. And this opinion seems to be derived from the opinion of Plato.\n\nFor Plato held that all the forms that are in bodily matter are participated and determined, and contracted to this matter, while the separate forms are absolute and, as it were, universal. And so he said that those separate forms are the causes of the forms in matter. Taking it, then, that the form in bodily matter is determined to this matter individuated by quantity, Avicebron held that the bodily form is held back and confined by quantity, as the principle of individuation, so that it cannot extend itself by action into other matter; only a spiritual and immaterial form, not confined by quantity, can flow out by action into another.\n But this reasoning does not conclude that the bodily form is not an agent, but that it is not a universal agent. For in the measure that something is participated, in that measure what is proper to it must be participated; as, however much of light is participated, that much is participated of the character of the visible. Now to act, which is nothing other than to make something in act, is proper to act as such, in so far as it is act. Hence too every agent produces its like. So, from being a form not determined by matter subject to quantity, a thing has it that it is an undetermined and universal agent; and from being determined to this matter, it has it that it is a contracted and particular agent.\n Hence if there were a separate form of fire, as the Platonists held, it would in some way be the cause of all burning. But this form of fire, which is in this bodily matter, is the cause of this burning, which passes from this body into this body; hence such action takes place by the contact of two bodies. And yet this opinion of Avicebron goes beyond Plato's. For Plato held only the substantial forms to be separate, and traced accidents back to material principles, the great and the small, which he held to be the first contraries, as others held the rare and the dense. And so both Plato, and Avicenna following him in some respect, held that bodily agents act by their accidental forms, disposing matter for the substantial form, but that the final perfection, which comes by the bringing in of the substantial form, is from an immaterial principle. And this is the second opinion about the action of bodies, of which we spoke above, q. 45, a. 8, when creation was treated.\n\nThe third opinion was that of Democritus, who held that action takes place through an outflow of atoms from the acting body, and being acted on through their reception in the pores of the body acted on. Aristotle refutes this opinion (On Generation, texts 75 and following). For it would follow that a body is not acted on through the whole of it, and that the quantity of an acting body would be diminished by its acting; both plainly false.\n\nIt must be said, then, that a body acts in so far as it is in act, upon another body in so far as that is in potency.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Parma p. 439, col. a] agit sibi simile Sic ergo: no full stop printed; supplied in the English only.",
          "The article's objections, sed contra and replies are not given here; Parma's 'Concl.' summary is editorial and omitted."
        ],
        "flags": [
          "Latin transcribed from the Parma plates (vol. 1, p. 439, leaf n478), both columns read with gutter-safe crops."
        ],
        "notes": "Utrum aliquod corpus sit activum. The article's main target is Avicebron (Ibn Gabirol), Fons vitae, not Avicenna; Avicenna enters in the third paragraph, as holding with Plato that bodies only dispose matter while the substantial form comes 'from an immaterial principle' — the giver of forms. The fire example answers Enn. VI.7.11 directly: Plotinus says fire is made by a soul able to make fire, not by rubbing; Aquinas says this fire is made by this fire, by contact. 'Every agent produces its like' (omne agens agit sibi simile) is the axiom Proclus states as El. 28. 'The great and the small' is Plato's material principle as Aristotle reports it (Met. I.6)."
      }
    ],
    "aquinas-super-ldc-parma": [
      {
        "id": "lect.1",
        "locator": {
          "lectio": 1,
          "prop_bardenhewer": 1,
          "parma_page": "717-719",
          "leaf": "n730-n732"
        },
        "rubric": "Quamdam propositionem praemittit loco principii ad totum tractatum.",
        "lemma": "Omnis causa primaria plus est influens supra causatum suum quam causa universalis secunda. Cum ergo removet causa universalis secunda virtutem suam a re, causa universalis prima non aufert virtutem suam ab ea. Quod est, quia causa universalis prima agit in causatum causae secundae antequam agat in ipsum causa universalis secunda, quae sequitur ipsum. Cum ergo agit causa secunda, quae sequitur causatum, non excluditur ipsius actio a causa prima, quae est super eam; et quando separatur causa secunda a causato, quae sequitur ipsum, non separatur ab ea prima causa, quae est supra ipsam; quoniam est causa ei. Et nos quidem exemplificamus illud per esse, et vivum, et hominem. Quod est, quia oportet ut sit res esse primo, deinde vivum, postea homo. Vivum ergo est causa hominis propinqua, et esse est causa ejus longinqua; esse ergo vehementius est causa homini quam vivum: quoniam est causa vivo, quod est causa homini. Et similiter quando ponis rationalitatem esse causam hominis, est esse vehementius causa homini magis quam rationalitas, quoniam est causa causae ejus. Et illius quod significatio est: quoniam quando removes virtutem rationalem ab homine, non remanet homo, et remanet vivum spirans sensibile. Cum autem removes ab eo vivum, et remanet esse, quoniam esse non removetur ab eo, sed removetur vivum, quoniam causa non removetur per remotionem causati sui. Remanet ergo adhuc esse. Cum ergo individuum non est homo, est animal; et si non est animal, est esse tantum. Jam ergo manifestum est et planum, quod causa longinqua est prima, et prima est plus comprehendens et vehementius causa rei, quam causa propinqua. Et propter id fit ejus operatio vehementioris adhaerentiae cum re, quam operatio causae propinquae. Et hoc quidem non fit secundum hoc, nisi quia res in primis non patitur nisi a virtute longinqua. Deinde patitur a secunda virtute, quae est sub prima.\n\nEt causa prima adjuvat secundam causam super operationem suam; quoniam omnem operationem, quam causa efficit secunda, prima etiam causa efficit. Verumtamen efficit eam per modum altiorem et sublimiorem.\n\nEt quando removetur causa secunda a causato suo, non removetur ab eo causa prima; quoniam causa prima est majoris et vehementioris adhaerentiae cum re, quam causa propinqua.\n\nEt non fit igitur causatum causae secundae, nisi per virtutem causae primae: quod est, quia causa secunda quando facit rem, influit causa prima, quae est supra eam, super illam rem de virtute sua. Quare adhaeret illud rei adhaerentia vehementi, et servat eam. Jam ergo manifestum et planum, quod causa longinqua est vehementius causa rei quam causa propinqua, quae sequitur rem: et quod ipsa influit virtutem suam super eam et conservat ipsam, et non separatur ab ea separatione suae causae propinquae, immo remanet in ea, et adhaeret ei adhaerentia vehementi, secundum quod ostendimus et exposuimus.",
        "text": "Sicut Philosophus dicit in decimo Ethicorum, ultima felicitas hominis consistit in optima hominis operatione quae est supremae potentiae, idest intellectus, respectu optimi intelligibilis. Quia vero effectus per causam cognoscitur, manifestum est quod causa secundum sui naturam est magis intelligibilis quam effectus: etsi aliquando quo ad nos effectus sint notiores causis, propter hoc quod ex particularibus sub sensu cadentibus universalium et intelligibilium causarum cognitionem accepimus. Oportet igitur, quod, simpliciter loquendo, primae rerum causae sint secundum se maxima et optima intelligibilia, eo quod sunt maxima entia et maxima vera, cum sint aliis essentiae et veritatis causa, ut patet per Philosophum in secundo Metaphysicorum; quamvis hujus primae causae sint minus et posterius notae quoad nos. Habet enim se ad ea intellectus noster sicut oculus noctuae ad lucem solis, quam propter excedentem claritatem perfecte percipere non potest. Oportet igitur quod ultima felicitas hominis quae in hac vita haberi potest, consistat in consideratione primarum causarum; quia illud modicum quod de eis sciri potest, est magis amabile et nobilius omnibus his quae de rebus inferioribus cognosci possunt, ut patet per Philosophum in primo de Partibus animalium. Et quia haec cognitio in nobis perficitur post hanc vitam, homo perfecte beatus constituitur, secundum illud Evangelii: «Haec est vita aeterna, ut cognoscant te Deum verum vivum.» Et inde est, quod philosophorum intentio ad hoc principaliter erat, ut per omnia quae in rebus considerabant ad cognitionem primarum causarum pervenirent. Unde scientiam de primis causis ultimo ordinabant, cujus considerationi ultimum tempus suae vitae deputarent. Primo quidem incipientes a logica, quae modum scientiarum tradit. Secundo procedentes ad mathematicas: cujus etiam pueri possunt esse capaces. Tertio ad naturalem philosophiam, quae propter experientiam tempore indiget. Quarto ad moralem philosophiam: cujus juvenis esse conveniens auditor non potest. Ultimo autem scientiae divinae insistebant, quae considerat primas entium causas. Inveniuntur igitur quaedam de primis principiis conscripta per diversas propositiones distincta, quasi per modum sigillatim considerantium aliquas veritates. Et in graeco quidem invenitur, scilicet traditus liber Proculi Platonici, continens ducentas et novem propositiones, qui intitulatur Elevatio theologica. In arabico vero invenitur hic liber, qui apud latinos de Causis dicitur, quem constat de arabico esse translatum, et in graeco penitus non haberi. Unde videtur ab aliquo philosophorum arabum ex praedicto libro Proculi excerptus; praesertim quia omnia quae in hoc libro continentur, multo plenius et diffusius continentur in illo. Intentio igitur hujus libri, quod de causis dicitur, est determinare de primis causis rerum: et quia nomen causae ordinem quemdam importat, et in causis ordo ad invicem invenitur, praemittit quasi quoddam principium totius sequentis operis quamdam propositionem, ad ordinem earum pertinentem, quae talis est. Omnis causa primaria plus est influens super suum causatum quam causa secunda universalis. Ad cujus manifestationem unum corollarium inducit, per quod manifestatur primum sicut per quoddam signum. Unde subdit: Cum ergo removet causa universalis virtutem suam a re, causa universalis prima non aufert virtutem suam ab ea: et ad hujus probationem inducit secundum: dicens quod est quia universalis causa prima agit in causatum causae secundae, antequam agat in ipsum causa universalis secunda. Et ex hoc concludit quod secundo positum est; et convenienter. Necessarium est enim, id quod prius advenit, ultimo abscedere. Videmus enim quae sunt priora in compositione esse ultima in resolutione. Sic igitur intentio hujus propositionis in his tribus consistit. Quorum primum est, quod causa prima plus influit in effectum quam secunda. Secundum est quod impressio causae primae tardius recedit ab effectu. Tertium est, quod prius ei advenit. Quae quidem tria praedicta proponit in duabus propositionibus. Primum in prima propositione sui libri, quae est talis: Omne quod producitur a secundis causis prioribus et universalioribus producitur eminentius, a quibus et secunda producebantur. Alia vero ponit in sequenti propositione, quae talis est: Omnis causa et ante causatum operatur, et post ipsum plurium est subsistentium. His autem tribus praemissis, ad ea manifestanda procedit. Primo quidem per exemplum. Secundo per rationem, ibi, «Et causa prima adjuvat.» Exemplum autem videtur pertinere ad causas formales, in quibus quanto forma est universalior, tanto prior esse videtur. Si igitur accipiamus aliquem hominem, forma quidem specifica ejus attenditur in hoc quod est rationabilis. Forma autem generis ejus attenditur in hoc quod est vivum vel animal. Ulterius autem id quod est omnibus commune est esse. Manifestum est autem in generatione unius particularis hominis, quod in naturali subjecto primo invenitur esse, deinde invenitur vivum, postmodum autem est homo: prius enim ipse est animal quam homo, ut dicitur in secundo de Generatione animalium. Rursus, quia in via corruptionis primo amittit usum rationis et remanet vivum et spiratio; secundo amittit vivum et spirans, et remanet ipsum ens, quia sic corrumpitur in nihilum. Et sic potest intelligi hoc exemplum secundum viam generationis et corruptionis alicujus individui. Et haec est ejus intentio: quod patet ex hoc quod dicit: Cum ergo individuum non est homo, idest secundum actum proprium hominis, est animal, quia adhuc remanet in eo operatio animalis, quae consistit in motu et sensu; et cum non est animal, est esse tamen, quia remanet corpus penitus inanimatum. Verificatur hoc exemplum in ipso rerum ordine: nam priora sunt essentia in viventibus et viventia hominibus; quia remoto homine non removetur animal secundum continentiam, sed e converso: quia si non est animal non est homo: et eadem ratio est de animali et esse.\n\nSecundo ibi «et causa prima»\n\nProbat tria praedicta per rationem. Primum autem, scilicet quod causa prima plus influat quam secunda, sic probat. Eminentius contingit aliquid causae quam causato. Sed operatio qua secunda causa causat effectum, causatur a causa prima. Nam causa prima adjuvat causam secundam faciens eam operari. Ergo hujus operationis secundum quam effectus producitur a causa secunda, magis est causa prima quam causa secunda. Proculus autem expressius hoc sic probat. Causa enim secunda, cum sit effectus causae primae, substantiam suam habet a causa prima. Sed a quo habet aliquid substantiam, ab eo habet potentiam sive virtutem operandi. Ergo causa secunda habet potentiam sive virtutem operandi a causa prima. Sed causa secunda per suam potentiam vel virtutem est causa effectus. Ergo hoc ipsum quod causa secunda sit causa effectus, habet a prima causa: esse ergo causam effectus inest primo primae causae, secundo autem causae secundae. Quod autem est prius in omnibus, est magis, quia perfectiora sunt priora naturaliter. Ergo prima causa est magis causa effectus quam causa secunda. Secundum, scilicet quod impressio causae primae tardius recedit ab effectu,\n\nProbat ibi «et quando removetur»\n\nEt inducit talem rationem. Quod vehementius inest, magis inhaeret. Sed prima causa vehementius imprimit in effectu quam causa secunda, ut probatum est. Ergo ejus impressio magis inhaeret, ergo tardius recedit. Tertium, scilicet quod prius adveniat,\n\nProbat ibi «et non fit igitur»\n\nTali ratione. Causa secunda non agit in causatum suum nisi virtute causae primae. Ergo et causatum non procedit a causa secunda nisi per virtutem causae primae. Sic ergo virtus causae primae dat effectum secundae, ut attingatur a virtute causae secundae. Prima enim attingitur a virtute causae primae. Hoc autem uno modo Proculus sic probat. Causa prima est magis causa quam secunda; ergo est perfectioris virtutis. Sed quanto virtus alicujus causae est perfectior, tanto ad plura se extendit; ergo virtus causae primae ad plura se extendit quam virtus causae secundae. Sed id quod in pluribus est, prius est etiam in adveniendo, et ultimum in recedendo; ergo impressio causae primae primo advenit et ultimo recedit. Est autem considerandum in quibus causis haec propositio habeat virtutem. Et si quidem ad genera causarum quaestio referatur, manifestum est quod habet veritatem in quolibet genere causarum suo modo. Et in causis quidem formalibus, exemplum inductum est. In causis autem materialibus similis ratio invenitur. Nam id quod primo subsistit ut materia, causa est propinquiori modo, ut et ipsa materialiter subsistat; sicut materia prima elementis, quae sunt quodammodo materia mixtorum corporum. Ostendit idem esse et in efficientibus causis. Manifestum est enim quod quanto aliqua causa efficiens est prior, tanto ejus virtus ad plura se extendit. Inde oportet ut proprius effectus ejus communior sit: causae vero secundae proprius effectus in paucioribus invenitur, unde et particularior est. Ipsa enim causa prima producit vel movet causam secundo agentem, et sic fit ei causa ut agat. Inveniuntur igitur praedicta tria, quae tacta sunt, primordialiter quidem in causis efficientibus, et ex hoc manifestum est quod derivatur ad causas formales: unde et hic ponitur verbum influendi, et Proculus utitur verbo productionis quae exprimit causalitatem causae efficientis. Quod autem ex causis efficientibus derivetur ad causas materiales, non est adeo manifestum, eo quod causae efficientes, quae sunt apud nos, non producunt materiam sed formam. Sed si consideremus causas universales cum quibus procedunt et materialia rerum principia, necesse est quod hic ordo derivetur et ad materiales causas ex causis efficientibus. Quia enim primae causae et supremae causae efficacia seu causalitas ad plura se extendit, necessarium est quod id quod primo subsistit in omnibus sit a prima omnium causa, deinde a causis secundis adduntur dispositiones, quibus materiae appropriantur singulis rebus. Quod etiam utcumque in his, quae apud nos sunt, apparet. Nam omnibus artificialibus materiam primam exhibet natura. Deinde per artes quasdam priores materia disponitur, ut congruat particularibus artificiis. Comparatur enim prima omnium causa ad totam naturam, sicut natura ad artem. Unde id quod primo subsistit in tota natura, est prima omnium causa quae appropriatur singulis rebus officio secundarum causarum. In causis etiam finalibus manifestum est verificari omnia praedicta. Nam propter ultimum finem qui est universalis, alii fines appetuntur, quorum appetitus advenit post appetitum ultimi finis, et ante ipsum cessat: sed et hujus ordinis ratio ad genus causae efficientis reducitur. Nam finis intantum est causa inquantum movet efficientem ad agendum; et sic prout habet rationem moventis pertinet quodammodo ad causae efficientis genus. Si autem quaeratur in unoquoque causarum genere, utrum praedicta verificentur in omnibus causis quomodolibet ordinatis, manifestum est quod non. Invenimus enim causas ordinari dupliciter. Uno modo per se, alio modo per accidens. Per se quidem, intentio primae causae respicit usque ad ultimum effectum per omnes causas medias. Sicut enim ars fabri movet manum, manus martellum, qui ferrum percussum excedit, ad quod fertur intentio artis. Per accidens autem quando intentio causae non procedit nisi ad proximum effectum. Quod autem ab illo effectu efficiatur iterum aliud, est praeter intentionem primi efficientis; sicut cum aliquis accendat candelam, praeter intentionem ejus est quod iterum accensa candela accendat aliam, et illa aliam. Quod autem praeter intentionem est, dicimus esse per accidens. In causis igitur per se ordinatis haec propositio habet veritatem, in quibus causa prima movet omnes causas medias ad effectum. In causis autem ordinatis per accidens, est e converso. Nam effectus qui per se producitur a causa proxima, per accidens producitur a causa prima, praeter intentionem ejus existens. Quod autem est per se, potius est eo quod est per accidens. Et ad hoc significandum dicit, Causa universalis est causa per se.",
        "translation": {
          "rubric": "He sets down a certain proposition at the start, in place of a principle for the whole treatise.",
          "lemma": "Every primary cause pours more into the thing it causes than does a universal second cause. When, therefore, the universal second cause removes its power from a thing, the universal first cause does not take away its own power from it. This is because the universal first cause acts upon what the second cause causes before the universal second cause, which follows it, acts upon it. When, therefore, the second cause, which follows the caused thing, acts, its action is not shut out from the first cause, which is over it; and when the second cause is separated from the caused thing, which follows it, the first cause, which is above it, is not separated from that thing, since it is a cause to it. And we for our part illustrate this by being and the living thing and the human being. This is because a thing must first be being, then a living thing, then a human being. The living thing, therefore, is the proximate cause of the human being, and being is its remote cause. Being, therefore, is more strongly the cause of the human being than the living thing is, since it is the cause of the living thing, which is the cause of the human being. And likewise, when you posit that rationality is the cause of the human being, being is more strongly the cause of the human being than rationality is, since it is the cause of its cause. And the sign of this is: that when you remove the rational power from the human being, the human being does not remain, and there remains a living thing, breathing, capable of sensation. And when you remove the living thing from it, being remains, since being is not removed from it, but the living thing is removed, because a cause is not removed by the removal of the thing it causes. Being, therefore, still remains. When, therefore, the individual is not a human being, it is an animal; and if it is not an animal, it is being only. Now, therefore, it is manifest and plain that the remote cause is first, and that the first embraces more and is more strongly the cause of a thing than the proximate cause is. And for that reason its operation clings to the thing more strongly than the operation of the proximate cause does. And this comes about in this way only because a thing is at the first acted upon by nothing but the remote power, and is then acted upon by the second power, which is under the first.\n\nAnd the first cause aids the second cause in its operation, since every operation which the second cause effects, the first cause also effects — yet it effects it in a higher and more sublime way.\n\nAnd when the second cause is removed from the thing it causes, the first cause is not removed from it, since the first cause clings to the thing with a greater and stronger adherence than the proximate cause does.\n\nAnd so what the second cause causes does not come to be except through the power of the first cause. This is because, when the second cause makes a thing, the first cause, which is above it, pours into that thing from its own power. Wherefore it clings to the thing with a strong adherence and preserves it. Now, therefore, it is manifest and plain that the remote cause is more strongly the cause of a thing than the proximate cause which follows the thing, and that it pours its own power into the thing and preserves it, and is not separated from it when its proximate cause is separated from it; rather it remains in it and clings to it with a strong adherence, as we have shown and set forth.",
          "text": "As the Philosopher says in the tenth book of the Ethics, the ultimate happiness of a human being consists in a human being's best operation, which is that of the highest power, namely the intellect, with respect to the best intelligible. And since an effect is known through its cause, it is manifest that the cause, according to its own nature, is more intelligible than the effect, even though effects are sometimes better known to us than their causes, because we take our knowledge of universal and intelligible causes from particulars that fall under the senses. It must be, therefore, that, speaking without qualification, the first causes of things are in themselves the greatest and best intelligibles, since they are the greatest beings and the most true, being the cause of essence and truth to other things, as is clear from the Philosopher in the second book of the Metaphysics; although such first causes are less known to us, and known later. For our intellect stands to them as the eye of the owl stands to the light of the sun, which it cannot perceive perfectly because of its surpassing brightness. It must be, therefore, that the ultimate happiness of a human being that can be had in this life consists in the consideration of the first causes; because the little that can be known of them is more lovable and nobler than all the things that can be known of lower things, as is clear from the Philosopher in the first book of On the Parts of Animals. And since this knowledge is perfected in us after this life, a human being is made perfectly blessed, according to that saying of the Gospel: 'This is eternal life, that they may know you, the true, living God.' And hence it is that the philosophers' intention was chiefly this: that through everything they considered in things they might arrive at the knowledge of the first causes. So they set the science of the first causes last, and assigned the last period of their life to its consideration. First, indeed, they began from logic, which hands down the method of the sciences. Second, they went on to mathematics, of which even children can be capable. Third, to natural philosophy, which needs time because of experience. Fourth, to moral philosophy, of which a young man cannot be a fitting hearer. Last of all they applied themselves to divine science, which considers the first causes of beings. There are found, therefore, certain writings about the first principles, divided into separate propositions, as if in the manner of those who consider certain truths one by one. And in Greek there is found, handed down, a book of Proclus the Platonist containing two hundred and nine propositions, entitled the Elevation of theology. But in Arabic there is found this book, which among the Latins is called On Causes, which is agreed to have been translated from the Arabic and not to exist in Greek at all. So it seems to have been excerpted out of the aforesaid book of Proclus by one of the Arab philosophers, especially because everything contained in this book is contained much more fully and at greater length in that one. The intention of this book, then, which is called On Causes, is to settle the question of the first causes of things; and since the name of cause implies a certain order, and an order is found among causes in relation to one another, he sets down first, as a kind of principle of the whole work that follows, a certain proposition concerning their order, which is this: 'Every primary cause pours more into the thing it causes than does a universal second cause.' To make this manifest he brings in one corollary, through which the first is made manifest as through a kind of sign. So he adds: 'When, therefore, the universal cause removes its power from a thing, the universal first cause does not take away its own power from it.' And to prove this he brings in a second point, saying that this is 'because the universal first cause acts upon what the second cause causes before the universal second cause acts upon it'. And from this he concludes what was set down second; and fittingly. For it is necessary that what arrives first should depart last. For we see that the things that are prior in composition are last in resolution. Thus, then, the intention of this proposition consists in these three points. The first of them is that the first cause pours more into the effect than the second does. The second is that the impression of the first cause withdraws from the effect later. The third is that it arrives at it earlier. These three points he sets out in two propositions: the first in the first proposition of his book, which is this: 'Everything that is produced by second causes is produced more eminently by the prior and more universal causes, by which the second things too were produced.' The others he sets down in the following proposition, which is this: 'Every cause both operates before the thing caused and, after it, gives subsistence to more things.' Having set down these three points, he proceeds to make them manifest: first by an example; second by reasoning, at 'And the first cause aids'. The example seems to belong to formal causes, among which the more universal a form is, the prior it seems to be. If, then, we take some human being, his specific form is found in his being rational; the form of his genus is found in his being living, or an animal; and beyond this, what is common to all things is being. Now it is manifest that in the generation of one particular human being, being is found first in the natural subject, then living, and after that it is a human being: for he is an animal before he is a human being, as is said in the second book of On the Generation of Animals. Again, in the way of corruption he first loses the use of reason, and living and breathing remain; second, he loses living and breathing, and being itself remains, for it is in this way that he is corrupted into nothing. And so this example can be understood according to the way of generation and corruption of some individual. And this is his intention, as is clear from what he says: 'When, therefore, the individual is not a human being' — that is, according to the act proper to a human being — 'it is an animal', because the operation of an animal, which consists in movement and sense, still remains in it; 'and when it is not an animal, it is still being', because a body wholly without soul remains. This example is verified in the very order of things: for beings are prior to living things, and living things to human beings; because when the human being is removed the animal is not removed, in the order of containment, but the converse holds: because if it is not an animal it is not a human being; and the same reasoning holds of animal and being.\n\nSecond, at 'And the first cause'\n\nHe proves the three points above by reasoning. The first, namely that the first cause pours in more than the second, he proves in this way. Something belongs more eminently to the cause than to the thing caused. But the operation by which the second cause causes the effect is caused by the first cause; for the first cause aids the second cause by making it operate. Therefore the first cause is more the cause of this operation, according to which the effect is produced by the second cause, than the second cause is. Proclus, however, proves this more explicitly, as follows. The second cause, since it is an effect of the first cause, has its substance from the first cause. But that from which a thing has its substance is that from which it has the potency, or power, of operating. Therefore the second cause has the potency, or power, of operating from the first cause. But the second cause is the cause of the effect through its potency or power. Therefore this very thing, that the second cause is the cause of the effect, it has from the first cause: to be the cause of the effect, therefore, belongs first to the first cause, and second to the second cause. And what is prior in all things is more so, because the more perfect things are prior by nature. Therefore the first cause is more the cause of the effect than the second cause is. The second point, namely that the impression of the first cause withdraws from the effect later,\n\nHe proves at 'And when ... is removed'\n\nAnd he brings in this reasoning. What is in a thing more strongly adheres to it more. But the first cause makes its impression on the effect more strongly than the second cause does, as has been proved. Therefore its impression adheres more, and therefore it withdraws later. The third point, namely that it arrives earlier,\n\nHe proves at 'And so ... does not come to be'\n\nBy this reasoning. The second cause does not act upon the thing it causes except by the power of the first cause. Therefore the thing caused does not proceed from the second cause either, except through the power of the first cause. Thus, then, the power of the first cause gives the effect to the second, so that it is reached by the power of the second cause; for it is reached first by the power of the first cause. Proclus, in one way, proves this as follows. The first cause is more a cause than the second; therefore it is of more perfect power. But the more perfect the power of any cause is, the more things it extends to; therefore the power of the first cause extends to more things than the power of the second cause. But what is in more things is also prior in arriving and last in withdrawing; therefore the impression of the first cause arrives first and withdraws last. But it must be considered in which causes this proposition holds. And if the question is referred to the kinds of causes, it is manifest that it holds true in every kind of cause, in its own way. In formal causes, indeed, the example has been brought in. In material causes a like reasoning is found. For what first subsists as matter is a cause in a nearer way, so that it itself too subsists materially; as prime matter is to the elements, which are in a certain way the matter of mixed bodies. The same is shown to hold in efficient causes too. For it is manifest that the prior an efficient cause is, the more things its power extends to. Hence its proper effect must be more common; whereas the proper effect of a second cause is found in fewer things, and so it is more particular. For the first cause itself produces or moves the cause that acts second, and in this way becomes for it the cause of its acting. The three points above, then, which have been touched on, are found primordially in efficient causes, and from this it is manifest that they are derived to formal causes: and so here the verb 'to pour into' is used, and Proclus uses the verb of producing, which expresses the causality of the efficient cause. But that they are derived from efficient causes to material causes is not so manifest, because the efficient causes that are among us produce not matter but form. But if we consider the universal causes, from which the material principles of things also proceed, it is necessary that this order be derived to material causes too, from efficient causes. For since the efficacy or causality of the first and highest cause extends to more things, it is necessary that what first subsists in all things be from the first cause of all, and that then dispositions be added by second causes, by which matters are fitted to single things. This also appears in some fashion in the things that are among us. For nature supplies the first matter to all artificial things. Then matter is disposed by certain prior arts, so that it may suit particular works of art. For the first cause of all stands to the whole of nature as nature stands to art. Hence what first subsists in the whole of nature is the first cause of all, which is fitted to single things by the office of the second causes. In final causes too it is manifest that all the points above are verified. For other ends are desired for the sake of the ultimate end, which is universal; and the desire of these arrives after the desire of the ultimate end, and ceases before it. But the ground of this order too is reduced to the genus of the efficient cause. For the end is a cause to the extent that it moves the efficient cause to act; and so, in so far as it has the character of a mover, it belongs in a certain way to the genus of the efficient cause. If, however, it is asked whether, in each kind of cause, the points above are verified in all causes ordered in any way whatever, it is manifest that they are not. For we find causes ordered in two ways: in one way per se, in the other per accidens. Per se, indeed, when the intention of the first cause looks all the way to the last effect, through all the intermediate causes; as the smith's art moves the hand, the hand the hammer, which beats out the iron it strikes, to which the intention of the art is directed. Per accidens, when the intention of the cause goes only as far as the nearest effect; and that something further should be effected by that effect is beside the intention of the first agent; as when someone lights a candle, it is beside his intention that the lit candle should in turn light another, and that one another. And what is beside the intention we call per accidens. In causes ordered per se, then, this proposition holds true: in them the first cause moves all the intermediate causes to the effect. In causes ordered per accidens it is the reverse. For an effect that is produced per se by the nearest cause is produced per accidens by the first cause, falling outside its intention. And what is per se ranks above what is per accidens. And to signify this he says: 'The universal cause is a cause per se.'",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(1) [p.717, foot, keyed to the title DE CAUSIS] Libellus iste Avempace sive Alpharabii quam Scholastici Aristoteli perperam adscribebant, unde et nos hic collocavimus, ex alio Procli Diadochi platonici desumptus fuisse creditur.",
          "(2) [p.717, foot, keyed to the lemma's 'Et illius quod (2) significatio est'] Lege quidem.",
          "(1) [p.718, left column foot, keyed to 'quamvis hujus (1) primae causae'] Lege hujusmodi.",
          "(1) [p.718, right column foot, keyed to 'nam priora sunt essentia in viventibus (1)'] Lege: nam priora sunt entia viventibus.",
          "(2) [p.718, right column foot, keyed to 'Eminentius contingit (2)'] Lege convenit.",
          "(1) [p.719, left column foot, keyed to 'Ostendit (1) idem esse'] Lege ostenditur."
        ],
        "flags": [
          "Collated word by word against the printed pages (pp.717-719), 2026-09-19. The Latin is exactly as printed; the edition's own corrections ('Lege ...') stand in the apparatus, not in the text."
        ],
        "notes": "Aquinas's lemma is NOT Bardenhewer's text. At this proposition alone the Parma text reads 'supra causatum suum' (Bardenhewer: 'super'), 'non excluditur ipsius actio' (Bardenhewer: 'excusatur'), 'a causa prima quae est super eam' (Bardenhewer: 'supra ipsam'), 'oportet ut sit res esse primo' (Bardenhewer: 'in primis') and 'rationalitatem esse causam hominis' (Bardenhewer: 'rationalitatem causam homini'). These are the divergence between the translation branches, not a scanning error, and the crux page shows them rather than harmonising them.\n\nIn the proem Parma prints 'liber Proculi Platonici, continens ducentas et novem propositiones, qui intitulatur Elevatio theologica': the spelling 'Proculi', the count 209 (the Elements has 211) and the title 'Elevatio' for 'Elementatio' are all Parma's printed readings, left exactly as printed. A former owner of this copy has written '2 Elementatio' in pencil at the foot of p.718 and keyed it to 'Elevatio' with a superscript 2; the hand is not the edition and is recorded here so it is not mistaken for printed text.\n\nOn the English (2026-09-19). (a) Where Parma's own apparatus corrects its printed text ('Lege …'), the Latin above stays exactly as printed and the English follows the correction, at five places: 'such first causes' (hujusmodi for hujus); 'the sign of this is' in the lemma (quidem for quod); 'beings are prior to living things' (entia viventibus for essentia in viventibus); 'something belongs more eminently to the cause' (convenit for contingit); 'the same is shown to hold' (ostenditur for ostendit). (b) Three places where the English makes a choice the edition does not: Parma prints 'qui ferrum percussum excedit', which gives no sense; 'which beats out the iron it strikes' assumes excudit, and that is this translation's conjecture, not a reading of the edition. 'Prima enim attingitur' is read adverbially ('it is reached first'), as the argument requires. 'est esse tamen' is translated as printed ('it is still being'), although the lemma it quotes reads tantum ('being only'). (c) The terms are held as on the Liber de causis page: esse = 'being'; vivum = 'a living thing' / 'living', kept apart from animal; influere = 'pour into'; virtus = 'power', potentia = 'potency'; causa prima = 'the first cause'. Per se and per accidens are left in Latin. (d) The lemma is translated from Aquinas's Latin, not Bardenhewer's, so it departs from the Liber de causis English wherever the texts differ: 'is not shut out from' (excluditur), 'does not come to be' (fit, where Bardenhewer reads figitur, 'is not held fast'), 'the remote cause is first'. (e) The two propositions of Proclus that Aquinas quotes here are El. 56 and El. 57, the same two that stand above LdC 1; 'he' who 'sets out' the three points is Proclus. (f) The Gospel is quoted as Aquinas gives it (John 17:3), not in the Vulgate's wording. (g) The proem's sentences on Proclus and the Arabic book are worded exactly as in the colophon of the thread Proclus to Aquinas."
      }
    ],
    "aristotle-metaphysica-ross-1924": [
      {
        "id": "met.1.9.991a8",
        "locator": {
          "book": "A",
          "chapter": 9,
          "bekker": "991a8-991b9"
        },
        "text": "πάντων δὲ μάλιστα διαπορήσειεν ἄν τις τί ποτε συμβάλλεται τὰ εἴδη τοῖς ἀϊδίοις τῶν αἰσθητῶν ἢ τοῖς γιγνομένοις καὶ φθειρομένοις· οὔτε γὰρ κινήσεως οὔτε μεταβολῆς οὐδεμιᾶς ἐστὶν αἴτια αὐτοῖς. ἀλλὰ μὴν οὔτε πρὸς τὴν ἐπιστήμην οὐθὲν βοηθεῖ τὴν τῶν ἄλλων (οὐδὲ γὰρ οὐσία ἐκεῖνα τούτων· ἐν τούτοις γὰρ ἂν ἦν), οὔτε εἰς τὸ εἶναι, μὴ ἐνυπάρχοντά γε τοῖς μετέχουσιν· οὕτω μὲν γὰρ ἂν ἴσως αἴτια δόξειεν εἶναι ὡς τὸ λευκὸν μεμιγμένον τῷ λευκῷ, ἀλλ’ οὗτος μὲν ὁ λόγος λίαν εὐκίνητος, ὃν Ἀναξαγόρας μὲν πρῶτος Εὔδοξος δ’ ὕστερον καὶ ἄλλοι τινὲς ἔλεγον (ῥᾴδιον γὰρ συναγαγεῖν πολλὰ καὶ ἀδύνατα πρὸς τὴν τοιαύτην δόξαν)· ἀλλὰ μὴν οὐδ’ ἐκ τῶν εἰδῶν ἐστὶ τἆλλα κατ’ οὐθένα τρόπον τῶν εἰωθότων λέγεσθαι. τὸ δὲ λέγειν παραδείγματα αὐτὰ εἶναι καὶ μετέχειν αὐτῶν τἆλλα κενολογεῖν ἐστὶ καὶ μεταφορὰς λέγειν ποιητικάς. τί γάρ ἐστι τὸ ἐργαζόμενον πρὸς τὰς ἰδέας ἀποβλέπον; ἐνδέχεταί τε καὶ εἶναι καὶ γίγνεσθαι ὅμοιον ὁτιοῦν καὶ μὴ εἰκαζόμενον πρὸς ἐκεῖνο, ὥστε καὶ ὄντος Σωκράτους καὶ μὴ ὄντος γένοιτ’ ἂν οἷος Σωκράτης· ὁμοίως δὲ δῆλον ὅτι κἂν εἰ ἦν ὁ Σωκράτης ἀΐδιος. ἔσται τε πλείω παραδείγματα τοῦ αὐτοῦ, ὥστε καὶ εἴδη, οἷον τοῦ ἀνθρώπου τὸ ζῷον καὶ τὸ δίπουν, ἅμα δὲ καὶ τὸ αὐτοάνθρωπος. ἔτι οὐ μόνον τῶν αἰσθητῶν παραδείγματα τὰ εἴδη ἀλλὰ καὶ αὐτῶν, οἷον τὸ γένος, ὡς γένος εἰδῶν· ὥστε τὸ αὐτὸ ἔσται παράδειγμα καὶ εἰκών. ἔτι δόξειεν ἂν ἀδύνατον εἶναι χωρὶς τὴν οὐσίαν καὶ οὗ ἡ οὐσία· ὥστε πῶς ἂν αἱ ἰδέαι οὐσίαι τῶν πραγμάτων οὖσαι χωρὶς εἶεν; ἐν δὲ τῷ Φαίδωνι οὕτω λέγεται, ὡς καὶ τοῦ εἶναι καὶ τοῦ γίγνεσθαι αἴτια τὰ εἴδη ἐστίν· καίτοι τῶν εἰδῶν ὄντων ὅμως οὐ γίγνεται τὰ μετέχοντα ἂν μὴ ᾖ τὸ κινῆσον, καὶ πολλὰ γίγνεται ἕτερα, οἷον οἰκία καὶ δακτύλιος, ὧν οὔ φαμεν εἴδη εἶναι· ὥστε δῆλον ὅτι ἐνδέχεται καὶ τἆλλα καὶ εἶναι καὶ γίγνεσθαι διὰ τοιαύτας αἰτίας οἵας καὶ τὰ ῥηθέντα νῦν.",
        "translation": {
          "text": "Above all, one might raise the difficulty what on earth the Forms contribute to the eternal among sensible things, or to the things that come to be and pass away; for they are not causes to them of any motion or change. Nor, again, do they help at all toward the knowledge of the other things (for they are not the substance of these; if they were, they would be in them), nor toward their being, since they are not present in the things that participate in them. If they were, they might perhaps be thought to be causes, as white is the cause of a white thing by being mixed in it; but this argument, which Anaxagoras first and Eudoxus later and certain others used, is very easily upset, for it is easy to collect many impossibilities against such a view. But neither are the other things from the Forms in any of the usual senses of 'from'.\n\nAnd to say that they are patterns and that the other things participate in them is to speak emptily and to use poetic metaphors. For what is it that works, looking to the Ideas? Anything whatever can both be and come to be like another without being copied from it, so that whether Socrates is or is not, a man like Socrates might come to be; and plainly the same would hold even if Socrates were eternal. And there will be several patterns of the same thing, and so several Forms: of man, for instance, animal and two-footed, and at the same time man-himself as well. Again, the Forms will be patterns not only of sensible things but of Forms themselves, as the genus is, as genus of species; so that the same thing will be pattern and image.\n\nAgain, it would seem impossible that the substance and that of which it is the substance should be apart; how, then, could the Ideas, being the substances of things, be apart from them? In the Phaedo it is said that the Forms are causes both of being and of coming to be. Yet though the Forms exist, the things that participate in them do not come to be unless there is something to set them moving; and many other things come to be, a house and a ring for instance, of which we say there are no Forms. So it is plain that the other things too can both be and come to be through causes of the same kind as those of the things just mentioned.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[991a12-13] οὔτε … οὐδὲ are Sylburg's corrections, printed by Ross; the manuscripts have the two negatives the other way round.",
          "[991a15] ὡς is in Ab and Alexander; E, Γ, Asclepius, and Moerbeke (M) omit it.",
          "[991b3] λέγεται (Γ, Moerbeke): Alexander and Asclepius read λέγομεν, 'we say' — Aristotle speaking as one of the Platonists.",
          "Ross, 1924, prints this passage as the doublet of M.5 1079b12-1080a8. The text follows Ross's plates (vol. I, 991a8-b9); the digital base (Perseus) matches them."
        ],
        "flags": [
          "Greek collated against the Ross plates 2026-09-29; no departures beyond the elision character."
        ],
        "notes": "The Forms and the Ideas are capitalised here because Aristotle is naming Plato's theory; the glossary's 'form' (εἶδος) and 'idea' (ἰδέα) are otherwise unchanged. ὡς γένος εἰδῶν is 'as genus of species', εἶδος in its logical sense. οὐσία is 'substance', which the glossary does not fix for the Greek. παράδειγμα is 'pattern'. ὁ λόγος is 'this argument', the ordinary sense (glossary). The house and the ring are the passage's answer to which things have Forms: things made by art do not, and yet they come to be."
      }
    ],
    "kalam-fi-mahd-al-khair-bardenhewer-1882": [
      {
        "id": "kalam.1",
        "locator": {
          "prop_bardenhewer": 1,
          "pattin_prop": 1,
          "bardenhewer_page": "58-61"
        },
        "text": "بسم اللّه الرحمن الرحيم وما توفيقى الّا باللّه كتاب الايضاح لارسطوطاليس فى الخير المحض قال كلّ علّة اوليّة فهى اكثر فيضا على معلولها من العلّة الكلّية الثانية فاذا رفعت العلّة الكلّيّة الثانية قوّتها عن الشىء فانّ العلّة الكلّيّة الاولى لا ترفع قوّتها عنه وذلك انّ العلّة الكلّية الاولى تفعل فى معلول العلّة الثانية قبل ان تفعل فيه العلّة الكلّيّة الثانية التى تليه فاذا فعلت العلّة الثانية التى تلى المعلول لم يستغنِ فعلها عن العلّة الاولى التى فوقها واذا فارقت العلّة الثانية المعلول الذى يليها لم تفارقه العلّة الاولى التى فوقها لانّها علّة لعلّته فالعلّة الاولى اذن اشدّ علّة للشىء من علّته القريبة التى تليه، ونحن ممثّلون ذلك بالانّيّة والحىّ والانسان وذلك انّه ينبغى ان يكون الشىء انّيّة اوّلا ثمّ حيّا ثمّ انسانا فالحىّ هو علّة الانسان القريبة والانّيّة هى علّته البعيدة فالانّيّة اشدّ علّة للانسان من الحىّ لانّها علّة للحىّ الذى هو علّة للانسان وكذلك اذا جعلت النطق علّة للانسان كانت الانّيّة اشدّ علّة للانسان من النطق لانّها علّة لعلّته والدليل على ذلك انّه اذا رفعت القوّة الناطقة عن الانسان لم يبق انسانا وبقى حيّا متنفّسا حسّاسا واذا رفعت عنه الحىّ لم يبق حيّا ويبقى انّيّا لانّ الانّيّة لا ترتفع عنه ويرتفع الحىّ لانّ العلّة لا ترتفع بارتفاع معلولها فيبقى الانسان انّيّا فاذا لم يكن الشخص انسانا كان حيوانا وان لم يكن حيوانا كان انّيّا فقط، فقد بان ووضح انّ العلّة الاولى البعيدة اكثر إحاطة واشدّ علّة للشىء من علّته القريبة ومن اجل ذلك صار فعلها اشدّ لزوما للشىء من فعل علّته القريبة وانّما صار هذا على هذا لانّ الشىء انّما ينفعل اوّلا من القوّة البعيدة ثمّ ينفعل ثانيا من القوّة التى هى دون الاولى والعلّة الاولى قد تعين العلّة الثانية على فعلها لانّ كلّ معلول علّة تفعله العلّة الثانية والعلّة الاولى ايضا لكنّها تفعله بنوع آخر اعلا وارفع واذا رفعت العلّة الثانية عن معلولها لم تفارقه العلّة الاولى لانّ فعل العلّة الاولى اعظم واشدّ لزوما للشىء من فعل علّته القريبة وانّما ثبت معلول العلّة الثانية بقوّة العلّة الاولى وذلك انّ العلّة الثانية اذا فعلت شيئا افاضت العلّة الاولى التى فوقها على ذلك الشىء من قوّتها فتلزمه لزوما شديدا وتحفظه فقد بان ووضح انّ العلّة الاولى هى اشدّ علّة للشىء من علّته القريبة التى تليه وانّها تفيض قوّتها عليه وتحفظه ولا تفارقه مفارقة علّته القريبة وقد تبقى فيه وتلزمه لزوما شديدا على ما بيّنّا واوضحنا",
        "translation": {
          "text": "In the name of God, the Merciful, the Compassionate. My success is in God alone.\n\nThe Book of the Exposition by Aristotle on the Pure Good. He said:\n\nEvery primary cause pours more upon the thing it causes than the universal second cause does. So when the universal second cause removes its power from the thing, the universal first cause does not remove its power from it. That is because the universal first cause acts upon what the second cause causes before the universal second cause which follows it acts upon it. So when the second cause, which follows the thing caused, acts, its action is not independent of the first cause which is above it; and when the second cause departs from the thing it causes, which follows it, the first cause which is above it does not depart from it, because it is a cause to it. The first cause, then, is a stronger cause to the thing than its proximate cause which follows it.\n\nAnd we illustrate this by being and the living and the human being. For a thing must be being first, then living, then a human being. The living, then, is the proximate cause of the human being, and being is its remote cause. Being, then, is a stronger cause to the human being than the living, because it is the cause of the living, which is the cause of the human being. And likewise, when you make the rational faculty the cause of the human being, being is a stronger cause to the human being than the rational faculty, because it is the cause of its cause. And the proof of this is that when you remove the rational power from the human being, he does not remain a human being, but there remains something living, breathing, sensing; and when the living is removed from him, he does not remain living, but remains being, because being is not removed from him, but the living is removed, since a cause is not removed by the removal of what it causes. So the human being remains a being. So when the individual is not a human being, it is an animal; and if it is not an animal, it is being only.\n\nIt has now become clear and evident that the first remote cause is more comprehensive and a stronger cause to the thing than its proximate cause; and for that reason its action is more strongly bound to the thing than the action of its proximate cause. And this is so only because the thing is acted upon first by the remote power, and then acted upon secondly by the power which is below the first. And the first cause aids the second cause upon its action, because everything the second cause causes, the first cause causes too, but it causes it in another way, higher and loftier. And when the second cause is removed from the thing it causes, the first cause does not depart from it, because the action of the first cause is greater and more strongly bound to the thing than the action of its proximate cause. And what the second cause causes is established only by the power of the first cause; that is because, when the second cause acts upon something, the first cause which is above it pours upon that thing of its own power, so that it is bound to it strongly and preserves it. So it has become clear and evident that the first cause is a stronger cause to the thing than its proximate cause which follows it, and that it pours its power upon it and preserves it, and does not depart from it with the departure of its proximate cause, but remains in it and is bound to it strongly, according to what we have set out and made clear.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[p.58] 3-4 العلّة الكلّية الثانية | 4 العلّة fehlt | 5 das zweite العلّة fehlt | 8 يستعن | 9 das erste العلّة fehlt",
          "[p.59] 1 das zweite علّة allem Anscheine nach ursprünglich, durch spätere Hand geändert in عليه | 4 للشىء 5 علّة ist durch spätere Hand geändert in عليه | 6 لا für لانّها | 7 الانسان für الانسان | 9 عن für من, beide Male للانسان für ...",
          "[p.60] 1 يتبقى | واذا | 5 مَنْ für ومن | 7 القريبة für البعيدة | ينقل für ... | 8 das zweite الاولى fehlt; eine spätere Hand hat eine Lücke nach والعلّة im Texte angedeutet und, wie es scheint, auch auf dem Rande ausgefüllt; dieses Einschiebsel ist dann aber wieder ausradirt worden | 9 كلّ ist von späterer Hand abgeändert in لكلّ | يفعله: die Punkte des jê sind jedoch, noch von der ersten Hand, durchstrichen | العلّة ist von späterer Hand abgeändert, wie es scheint, in فى اصله",
          "[p.61] 1 لكنّها für لانها | 2 عن fehlt | 5-6 die Worte على ذلك الشىء من قوّتها فتلزمه fehlen | 11 تحقّ: die Punkte des tê sind jedoch von späterer Hand"
        ],
        "flags": [
          "Plate-verified: transcribed line by line from the page images of Bardenhewer 1882 (leaves n83-n104 of archive.org diepseudoaristo00bardgoog)."
        ],
        "notes": "The section opens with the basmala and the book's Arabic title, both printed as part of the text: 'In the name of God, the Merciful, the Compassionate. My success is in God alone. The Book of the Exposition by Aristotle on the Pure Good. He said:' The ascription to Aristotle is the manuscript's, not this edition's finding; see the witness's attribution."
      },
      {
        "id": "kalam.2",
        "locator": {
          "prop_bardenhewer": 2,
          "pattin_prop": 2,
          "bardenhewer_page": "61-63"
        },
        "text": "كلّ انّيّة بحقّ امّا تكون اعلا من الدهر وقبله وامّا مع الدهر وامّا بعد الدهر وفوق الزمان وامّا الانّيّة التى قبل الدهر فهى العلّة الاولى لانّها علّة له وامّا الانّيّة التى مع الدهر فهى العقل لانّه الانّيّة الثانية وامّا الانّيّة التى بعد الدهر وفوق الزمان فهى النفس لانّها فى افق الدهر سفلا وفوق الزمان والدليل على انّ العلّة الاولى قبل الدهر بعينه فذلك انّ الانّيّة فيه مستفادة ونقول انّ كلّ دهر انّيّة وليس كلّ انّيّة دهرا فالانّيّة اكثر سَعَةً من الدهر والعلّة الاولى فوق الدهر لانّ الدهر معلول منها والعقل يجارى الدهر لانّه ممتدّ معه ولا يتغيّر ولا يستحيل والنفس لاصقة مع الدهر سفلا لانّها اسفل تأثيرا من العقل ومن فوق الزمان لانّها علّة الزمان",
        "translation": {
          "text": "Every true being is either above eternity and before it, or with eternity, or after eternity and above time. As for the being which is before eternity, it is the first cause, because it is the cause of it. As for the being which is with eternity, it is intellect, because it is the second being. And as for the being which is after eternity and above time, it is soul, because it is in the horizon of eternity, below, and above time.\n\nThe proof that the first cause is before eternity itself is that being in eternity is acquired. And we say that every eternity is being, but not every being is eternity; so being is wider in extent than eternity. And the first cause is above eternity, because eternity is caused by it. And intellect runs level with eternity, because it is extended along with it and does not change and does not alter. And soul is attached to eternity, below, because it is lower in effect than intellect, and it is above time, because it is the cause of time.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[p.61] 1 لكنّها für لانها | 2 عن fehlt | 5-6 die Worte على ذلك الشىء من قوّتها فتلزمه fehlen | 11 تحقّ: die Punkte des tê sind jedoch von späterer Hand",
          "[p.62] 1 امّا für das zweite وامّا | 2 الانّيّة fehlt | 3 für das erste الانّيّة ursprünglich انيته, von späterer Hand corrigirt in الانّيّة (?) | die Worte وامّا الانّيّة fehlen im Texte; eine spätere Hand hat am Rande ergänzt وامّا الانّيّة",
          "[p.63] 1 والعلل | تجارى, die diakritischen Punkte sind jedoch von späterer Hand | لانّها ممتدّة ist von späterer Hand geändert in لانّه ممتدّ (wohl mit Rücksicht auf والعلل) | 2 für لانّها ursprünglich لانه, von späterer Hand corrigirt | اسفل ist zum Theil erst von späterer Hand, während das Ursprüngliche nicht mehr erkennbar ist | 6 الالاهىّ für الاهى | 8 فلانها für فانّها"
        ],
        "flags": [
          "Plate-verified: transcribed line by line from the page images of Bardenhewer 1882 (leaves n83-n104 of archive.org diepseudoaristo00bardgoog)."
        ],
        "notes": null
      },
      {
        "id": "kalam.3",
        "locator": {
          "prop_bardenhewer": 3,
          "pattin_prop": 3,
          "bardenhewer_page": "63-65"
        },
        "text": "كلّ نفس شريفة فهى ذات ثلثة افاعيل فعل نفسانىّ وفعل عقلىّ وفعل الاهىّ فامّا الفعل الالاهىّ فانّها تدبّر الطبيعة بالقوّة التى فيها من العلّة الاولى وامّا فعلها العقلىّ فانّها تعلم الاشياء بقوّة العقل التى فيها وامّا الفعل النفسانىّ فانّها تحرّك الجرم الاوّل وجميع الاجرام الطبيعيّة لانّها هى علّة حركة الاجرام وفعل الطبيعة وانّما فعلت النفس هذه الافاعيل لانّها مثال من القوّة العالية وذلك انّ العلّة الاولى ابدعت انّيّة النفس بتوسّط العقل ولذلك صارت النفس تفعل فعلا الاهيّا فلمّا ابدعت العلّة الاولى انّيّة النفس صيّرتها كبساط العقل يفعل العقل فيها افاعيله فلذلك صارت النفس العقليّة تفعل فعلا عقليّا فلمّا قبلت النفس تأثير العقل صارت ادنى فعلا منه فى تأثيرها فيما تحتها وذلك لانّها لا تؤثّر فى الاشياء الّا بحركة اعنى لانّه لا يقبل ما تحتها فعلها الّا ان تحرّكه فلهذه العلّة صارت النفس تحرّك الاجرام فانّ من خاصّة النفس ان تحيى الاجسام اذا افاضت عليها قوّتها وتسدّدها ايضا الى الفعل الصواب فقد وضح الآن انّ النفس ذات افاعيل ثلثة لانّها ذات قوًا ثلثة قوّة الاهيّة وقوّة عقليّة وقوّة ذاتيّة على ما وصفنا وبيّنّا",
        "translation": {
          "text": "Every noble soul has three operations: a soul-operation, an intellectual operation, and a divine operation. As for the divine operation, it is that soul governs nature by the power that is in it from the first cause. As for its intellectual operation, it is that soul knows things by the power of intellect that is in it. And as for the soul-operation, it is that soul moves the first body and all the natural bodies, because soul is the cause of the motion of bodies and of the operation of nature.\n\nAnd soul performs these operations only because it is an image of the higher power. That is because the first cause brought into being the being of soul through the mediation of intellect, and for that reason soul came to perform a divine operation. For when the first cause brought into being the being of soul, it made it as a carpet for intellect, upon which intellect performs its operations; and for that reason the intellectual soul came to perform an intellectual operation. And when soul received the effect of intellect, it came to have an operation lower than intellect's in its effect upon what is below it. And that is because soul does not act upon things except by motion — I mean because what is below it does not receive its operation unless it moves it. For this cause soul came to move bodies, since it is proper to soul to give life to bodies when it pours its power upon them, and to direct them also to the right operation.\n\nIt has now become evident that soul has three operations, because it has three powers: a divine power, an intellectual power, and a power of its own, according to what we have described and set out.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[p.63] 1 والعلل | تجارى, die diakritischen Punkte sind jedoch von späterer Hand | لانّها ممتدّة ist von späterer Hand geändert in لانّه ممتدّ (wohl mit Rücksicht auf والعلل) | 2 für لانّها ursprünglich لانه, von späterer Hand corrigirt | اسفل ist zum Theil erst von späterer Hand, während das Ursprüngliche nicht mehr erkennbar ist | 6 الالاهىّ für الاهى | 8 فلانها für فانّها",
          "[p.64] 4 كنساق oder كنشاق | بفعل | 9 فاضت",
          "[p.65] 1 die Worte وقوّة عقليّة sind von späterer Hand am Rande eingeschoben | 8 فيه كثرة كثره, das mittlere Wort (Schreibfehler) ist von späterer Hand durchstrichen | وليس ليس für ... | 9 المحضة für الاشخاص | 11 مركب ursprünglich, wie es scheint, von späterer Hand corrigirt"
        ],
        "flags": [
          "Plate-verified: transcribed line by line from the page images of Bardenhewer 1882 (leaves n83-n104 of archive.org diepseudoaristo00bardgoog)."
        ],
        "notes": null
      },
      {
        "id": "kalam.4",
        "locator": {
          "prop_bardenhewer": 4,
          "pattin_prop": 4,
          "bardenhewer_page": "65-69"
        },
        "text": "انّ اوّل الاشياء المبتدعة الانّيّة وليس من ورائها مبتدع آخر وذلك انّ الانّيّة فوق الحسّ وفوق النفس وفوق العقل وليس بعد العلّة الاولى اوسع ولا اكثر معلولات منها ولذلك صارت اعلا الاشياء المبتدعة كلّها واشدّها اتّحادا وانّما صارت كذلك لقربها من الانّيّة المحضة الواحد الحقّ الذى ليس فيه كثرة من الجهات الاشخاص والانّيّة المبتدعة وان كانت واحدة فانّها تتكثّر اعنى انّها تقبل الكثير وانّما صارت كثيرة لانّها وان كانت بسيطة وليس فى المبتدعات ابسط منها فانّها مركّبة من نهاية ولانهاية وذلك انّ كلّ ما كان منها يلى العلّة الاولى فهو عقل تامّ كامل فى غاية القوّة وسائر الفضائل والصور العقليّة فيه اوسع واشدّ كلّيّة والاسفل منه فهو عقل ايضا الّا انّه دون ذلك العقل فى التمام والقوّة والفضائل وليست الصور العقليّة فيه اوسع كسعتها فى ذلك العقل والانّيّة المبتدعة الاولى عقل كلّها الّا انّ العقل فيها مختلف بالنوع الذى ذكرنا فلمّا اختلف العقل صار هناك صور عقليّة مختلفة وكما ان الصورة الواحدة اذا اختلفت فى العالم السفلىّ حدث منها اشخاص لا نهاية لها فى الكثرة كذلك الانّيّة الاولى المبتدعة لمّا اختلفت ظهر الصور التى لا نهاية لها الّا انّها وان اختلفت فانّها لا تتباين بعضها من بعض كمباينة الاشخاص وذلك انّها تتّحد من غير تفاسد وتنفرق من غير تباين لانّها واحد ذات كثرة وكثرة وحدانيّة والعقول الأوّل تفيض على العقول الثوانى الفضائل التى تنال من العلّة الاولى وتسلك الفضائل فيها الى ان تبلغ آخرها والعقول العالية الاول التى تلى العلّة الاولى تؤثّر الصور الثابتة القائمة التى لا تدثر فيحتاج الى إعادتها مرّة آخرة وامّا العقول الثوانى فتؤثّر الصور المائلة الزائلة كما هى النفس فانّها من تأثير العقول الثوانى التى تلى الانّيّة المبتدعة سفلا وانّما كثرت الانفس بالنوع الذى به تكثّرت العقول وذلك انّ انّيّة النفس ايضا ذات نهاية وما كان منها سفلا فغير متناهٍ فالانفس التى تلى العقل تامّة كاملة قليلة الميل والزوال والانفس التى تلى الانّيّة سفلا هى فى التمام والكمال دون الانفس العالية والانفس العالية تفيض بالفضائل التى تقبل من العقل على الانفس السفليّة وكلّ نفس تقبل من العقل قوّة اكثر فهى على التأثير اقوى ويكون المؤثّر منها ثابتا باقيا ويكون حركته حركةً مستديرة متّصلة وما كان منها قوّة العقل فيه اقلّ يكون فى التأثير دون الانفس الاول ويكون المؤثّر منها ضعيفا مستحيلا داثرا الّا انّه وان كان كذلك فانّه يدوم بالكون فقد استبان لم صارت الصور العقليّة كثيرة وانّما هى انّيّة واحدة مبسوطة ولم صارت الانفس كثيرة بعضها اقوى من بعض وانّيّتها واحدة مبسوطة لا خلاف فيها",
        "translation": {
          "text": "The first of created things is being, and there is no other created thing before it. That is because being is above sense and above soul and above intellect, and after the first cause there is nothing wider than it nor with more things caused by it. For that reason it came to be the highest of all created things and the most strongly unified. And it came to be so only because of its nearness to the pure being, the true One, in which there is no multiplicity of the aspects of individuals.\n\nCreated being, although it is one, is yet multiplied — I mean that it receives the many. And it came to be many only because, although it is simple, and there is nothing among created things simpler than it, it is composed of the finite and the infinite. For everything among them that is next to the first cause is a complete and perfect intellect, at the utmost of power, and the other excellences, and the intellectual forms in it are wider and more strongly universal; and what is lower than it is intellect also, except that it is below that intellect in completeness and power and the excellences, and the intellectual forms in it are not as wide as their width in that intellect. And created being, the first, is all of it intellect, except that intellect in it differs in the manner we have mentioned. And when intellect differed, there came to be there differing intellectual forms. And just as the one form, when it differs in the lower world, individuals without end in multitude arise from it, so the first created being, when it differed, the forms which have no end appeared — except that they, although they differ, are not distinct one from another as individuals are distinct; that is because they are united without corruption and are separated without distinction, because they are one that has multiplicity, and a multiplicity that has unity.\n\nAnd the first intellects pour upon the second intellects the excellences they receive from the first cause, and the excellences pass through them until they reach the last of them. And the high first intellects, which are next to the first cause, effect the fixed abiding forms which do not pass away, so as to need to be made over again; but the second intellects effect the inclining, passing forms, such as soul is, for soul is from the effect of the second intellects which are next to created being, below.\n\nAnd souls came to be many only in the manner in which intellects came to be many; that is because the being of soul also has an end, and what of it is lower is without end. So the souls which are next to intellect are complete and perfect, of little inclination and passing away; and the souls which are next to being, below, are below the high souls in completeness and perfection. And the high souls pour upon the lower souls the excellences they receive from intellect. And every soul that receives more power from intellect is stronger upon its effect, and what it effects is fixed and abiding, and its motion is a continuous circular motion. And what of them has less of the power of intellect in it is below the first souls in its effect, and what it effects is weak, alterable, passing away — except that, though it be so, it endures by coming to be.\n\nIt has now become clear why the intellectual forms came to be many, though being is one and simple; and why souls came to be many, some stronger than others, though their being is one and simple, with no difference in it.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[p.65] 1 die Worte وقوّة عقليّة sind von späterer Hand am Rande eingeschoben | 8 فيه كثرة كثره, das mittlere Wort (Schreibfehler) ist von späterer Hand durchstrichen | وليس ليس für ... | 9 المحضة für الاشخاص | 11 مركب ursprünglich, wie es scheint, von späterer Hand corrigirt",
          "[p.66] 1 فلذلك für وذلك | وهو ursprünglich, von späterer Hand corrigirt | 2 فهو في für في غاية | 3 ursprünglich فيه für فيها | دون ist erst von späterer Hand corrigirt in والاسفل | منها für منه | ولسفل, von ...",
          "[p.67] 2 واحدانية: so, allem Anscheine nach, schon die erste Hand; dann, da die Züge verwischt, auch zwei verschiedene spätere Hände | 3 تسلك für وتسلك | 4 تبلغ | التى | 5 الثانية, später abgeändert in الثانية (sic) | الصورة | توثر ursprünglich, wie es scheint, später corrigirt in فيحتاج; eine noch spätere Hand stellt توثر wieder her | تدثر für ... | 6 وامّا ist allem Anscheine nach das Ursprüngliche; zwei spätere Hände wollen فلا يحتاج gelesen wissen | وكذلك gelesen wissen | 6-7 die Worte فتؤثّر الصور المائلة الزائلة كما هى النفس فانّها",
          "[p.68] 1 بالذى به für الذى به, will eine spätere Hand ändern | als Verschlimmbesserung für العقول, wie es scheint, steht am Rande von späterer Hand الانفس: vor diesem Worte findet sich noch ein Zug, in welchem ..."
        ],
        "flags": [
          "Plate-verified: transcribed line by line from the page images of Bardenhewer 1882 (leaves n83-n104 of archive.org diepseudoaristo00bardgoog)."
        ],
        "notes": null
      },
      {
        "id": "kalam.5",
        "locator": {
          "prop_bardenhewer": 5,
          "pattin_prop": 5,
          "bardenhewer_page": "69-71"
        },
        "text": "انّ العلّة الاولى اعلا من الصفة وانّما عجزت الالسن عن صفتها من اجل وصف انّيّتها لانّها فوق كلّ علّة واحدة وانّما وصفت بالعلل الثوانى التى استنارت من نور العلّة الاولى وذلك انّ العلّة التى تنير تنير اوّلا تنير معلولها وهى لا تستنير من نور آخر لانّها هى النور المحض الذى ليس فوقه نور فمن ذلك صار الاوّل وحده يفوت الصفة وانّما كان كذلك لانّه ليس فوقه علّة يُعرف بها وكلّ شىء انّما يعرف ويوصف من تلقاء علّته فاذا كان الشىء علّةً فقط وليس بمعلولٍ لم يعلم بعلّة اولى ولا يوصف لانّه اعلى من الصفة وليس يبلغه المنطق وذلك انّ الصفة انّما تكون بالمنطق والمنطق بالعقل والعقل بالفكر والفكر بالوهم والوهم بالحواسّ والعلّة الاولى فوق الاشياء كلّها لانّها علّة لها فلذلك صارت لا تقع تحت الحسّ والوهم والفكر والعقل والمنطق فليست اذا بموصوفة واقول ايضا انّ الشىء امّا ان يكون محسوسا فيقع تحت الحواسّ وامّا ان يكون متوهّما فيقع تحت الوهم وامّا ان يكون ثابتا قائما على حال واحدة لا يتغيّر فيكون معقولا وامّا ان يكون متغيّرا داثرا واقعا تحت الكون والفساد فيكون واقعا تحت الفكرة والعلّة الاولى فوق الاشياء العقليّة الدائمة وفوق الاشياء الداثرة ولذلك لا يقع عليها الحواسّ ولا الوهم ولا الفكرة ولا العقل وانّما يُستدلّ عليها من العلّة الثانية وهى العقل وانّما تسمّى باسم معلولها الاوّل بنوع ارفع وافضل لانّ الذى المعلول هو العلّة ايضا الّا انّه بنوع ارفع وافضل واكرم كما بيّنّا",
        "translation": {
          "text": "The first cause is higher than description. Tongues fall short of describing it only because of describing its being, since that being is above every single cause, and it is described only through the second causes, which are illumined by the light of the first cause. That is because the cause which illumines illumines first the thing it causes, and it is not illumined by another light, because it is the pure light above which there is no light. For that reason the first alone came to escape description. And it is so only because there is no cause above it by which it may be known, and everything is known and described only from the side of its cause. So when the thing is a cause only, and is not caused, it is not known by a first cause and is not described, because it is higher than description, and speech does not reach it.\n\nThat is because description comes about by speech, and speech by intellect, and intellect by thought, and thought by imagination, and imagination by the senses. But the first cause is above all things, because it is a cause to them; and for that reason it came to be that it does not fall under sense, nor imagination, nor thought, nor intellect, nor speech, and so it is not described.\n\nAnd I say also that a thing is either perceptible, and so falls under the senses; or imagined, and so falls under imagination; or fixed and standing in one state, not changing, and so is intelligible; or changing, passing away, falling under coming-to-be and corruption, and so falls under thought. But the first cause is above the everlasting intellectual things and above the things that pass away, and therefore the senses do not light upon it, nor imagination, nor thought, nor intellect. It is inferred only from the second cause, which is intellect. And it is named by the name of the thing it first causes, but in a higher and more excellent way; because what is caused is a cause also, but in a higher and more excellent and nobler way, as we have set out.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[p.70] 1 تبيين, wie es wenigstens scheint, für das zweite تنير | لا fehlt; am Rande ist von späterer Hand statt dessen فلا eingeschoben | تستبيين | 3 تستنير für ... | 4 كذلك für das erste ذلك | تعرف | 6 يعرف الصفات für ...",
          "[p.71] 4 دايرًا | وقعا ursprünglich für das erste واقعا, von späterer Hand corrigirt | 5 الدايرة | 6 ولا الوهم für والاوهام | 7 ... | 8 الاوّل fehlt"
        ],
        "flags": [
          "Plate-verified: transcribed line by line from the page images of Bardenhewer 1882 (leaves n83-n104 of archive.org diepseudoaristo00bardgoog)."
        ],
        "notes": null
      },
      {
        "id": "kalam.6",
        "locator": {
          "prop_bardenhewer": 6,
          "pattin_prop": 6,
          "bardenhewer_page": "72-73"
        },
        "text": "العقل جوهر لا يتجزّأ وذلك انّه ان كان ليس بعظم ولا بجسم ولا يتحرّك فلا محالة انّه لا يتجزّأ وايضا فانّ كلّ متجزّأ امّا ان يتجزّأ بالكثرة وامّا فى العظم وامّا فى حركته فاذا كان الشىء على هذه الحال كان تحت الزمان لانّه انّما يقبل التجزئة فى زمان وليس العقل داخلا تحت الزمان بل هو مع الدهر فلذلك صار ارفع واعلى من كلّ جسم وكلّ كثرة فان لُقيت فيه كثرة فانّما تُلقى فيه موحودة كانّها شىء واحد فاذا كان العقل على هذه الصفة لم يقبل التجزئة البتّة والدليل على ذلك رجوعه الى ذاته اعنى انّه لا يميَّز مع الشىء المميَّز فيكون احد طرفيه نابيا من الآخر وذلك انّه اذا اراد علم الشىء الجسمانىّ المميَّز مُيّز معه وهو ثابت قائم على حاله لانّه صورة لا يصيف عنها شىء وليست الاجرام كذلك والدليل ايضا على انّ العقل ليس بجرم ولا يتجزّأ جوهره وفعله فانّهما شىء واحد والعقل كثير من تلقاء الفضائل الآتية اليه من العلّة الاولى وهو وان يكثر بهذا النوع فانّه ما قرب من الواحد صار واحدا لا ينقسم والعقل لا يقبل التقسيم لانّه اوّل مُبْدَعٍ أُبدع من العلّة الاولى فالوحدانيّة أَوْلى به من الانقسام فقد وضح انّ العقل جوهر ليس بعظم ولا جسم ولا يتحرّك بنوع من انواع الحركة الجسمانيّة ولذلك صار فوق الزمان كما بيّنّا",
        "translation": {
          "text": "Intellect is a substance which is not divided. That is because, if it is not a magnitude and not a body and does not move, then it cannot but be undivided. And again, everything divided is divided either in multitude, or in magnitude, or in its motion; and when a thing is in this state it is under time, because it receives division only in time. But intellect does not enter under time; rather it is with eternity, and for that reason it came to be higher and loftier than every body and every multitude. And if multitude is met with in it, it is met with there as a unity, as though it were one thing. So when intellect is in this state, it does not receive division at all.\n\nAnd the proof of this is its reversion upon itself — I mean that it is not distinguished along with the thing distinguished, so that one of its two extremes should be set apart from the other. That is because, when it wishes to know the corporeal distinguished thing, it is distinguished along with it, while it itself is fixed and standing in its own state, because it is a form from which nothing departs; but bodies are not so.\n\nAnd the proof also that intellect is not a body and that its substance is not divided is that its substance and its operation are one thing. And intellect is many from the side of the excellences that come to it from the first cause; and although it is made many in this manner, yet what is near to the One has become one and is not divided. And intellect does not receive division, because it is the first created thing brought into being from the first cause, and unity is more proper to it than division.\n\nSo it has become evident that intellect is a substance which is not a magnitude and not a body and does not move with any of the kinds of bodily motion, and for that reason it came to be above time, as we have set out.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[p.72] 2 يتجرا, eine spätere Hand setzt dafür an den Rand سحرك (يتحرّك) | 3 يتجرا | متجرا | 4 يتجرا | 5 حركه | 6 التجرية | 7 داخل | لُقيت für ...",
          "[p.73] 2 لانها für لانّه | 3 يتجرا | 4 فانها | 8 صح für وضح | 9 بشى für بنوع"
        ],
        "flags": [
          "Plate-verified: transcribed line by line from the page images of Bardenhewer 1882 (leaves n83-n104 of archive.org diepseudoaristo00bardgoog)."
        ],
        "notes": null
      },
      {
        "id": "kalam.7",
        "locator": {
          "prop_bardenhewer": 7,
          "pattin_prop": 7,
          "bardenhewer_page": "74-75"
        },
        "text": "كلّ عقل يعلم ما فوقه وما تحته الّا انّه يعلم ما تحته بانّه علّة له ويعلم ما فوقه لانّه يستفيد منه الفضائل والعقل جوهر عقلىّ فعلى نحو جوهره يعلم الاشياء التى يستفيدها من فوق والاشياء التى هو لها علّة فهو مميّز ما فوقه وما تحته ويعلم ان ما فوقه علّة له وما تحته معلول منه ويعرف علّته ومعلوله بالنوع الذى هو عليه اعنى بنوع جوهره وكذلك كلّ عالم انّما يعلم الشىء الافضل والشىء الادنا الارذل على نحو جوهره وذاته لا على نحو ما عليه الاشياء فان كان هذا هاكذى فلا محالة اذا انّ الفضائل التى تتنزّل على العقل من العلّة الاولى تكون فيه عقليّة وكذلك الاشياء الجسمانيّة المحسوسة تكون فى العقل عقليّة وذلك انّ الاشياء التى فى العقل ليست الآثار بعينها بل هى علل الآثار والدليل على ذلك انّ العقل بعينه علّة الاشياء التى تحته بانّه عقل فاذا كان العقل علّة الاشياء بانّه عقل فلا محالة انّ علل الاشياء فى العقل عقليّة ايضا فقد استبان انّ الاشياء فوق العقل وتحته بقوّة عقليّة وكذلك الاشياء الجسمانيّة مع العقل عقليّة والاشياء العقليّة فى العقل عقليّة لانّه علّة انّيّتها ولانّه انّما يدرك الاشياء بنوع جوهره وهو انّه عقل فيدرك الاشياء ادراكا عقليّا عقليّةً كانت الاشياء ام جسمانيّةً",
        "translation": {
          "text": "Every intellect knows what is above it and what is below it, except that it knows what is below it in that it is a cause to it, and knows what is above it in that it acquires from it the excellences. And intellect is an intellectual substance, so it is according to the manner of its substance that it knows the things it acquires from above and the things to which it is a cause. It distinguishes, then, what is above it and what is below it, and it knows that what is above it is a cause to it and what is below it is caused by it; and it knows its cause and the thing it causes in the manner in which it itself is — I mean in the manner of its substance. And likewise every knower knows the more excellent thing and the lower, baser thing according to the manner of its own substance and essence, not according to the manner in which the things themselves are.\n\nAnd if this is so, then without doubt the excellences which come down upon intellect from the first cause are intellectual in it, and likewise corporeal perceptible things are intellectual in intellect. That is because the things which are in intellect are not the traces themselves; rather they are the causes of the traces. And the proof of this is that intellect itself is the cause of the things below it in that it is intellect; so if intellect is the cause of things in that it is intellect, then without doubt the causes of the things in intellect are intellectual also.\n\nSo it has become clear that the things above intellect and below it are by an intellectual power; and likewise corporeal things are intellectual with intellect, and intellectual things are in intellect intellectual, because it is the cause of their being, and because it grasps things only in the manner of its own substance, which is that it is intellect. So it grasps things by an intellectual grasp, whether the things be intellectual or corporeal.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[p.74] 2 كلّ علّة für كلّ عقل in der Handschrift, durch Radiren undeutlich geworden und dann von späterer Hand über der Zeile wiederholt | 3 vor يستفيد ward von späterer Hand (?) ein لا eingeschoben, dann aber wieder ...",
          "[p.75] 1 die Worte وكذلك ...... عقليّة fehlen in der Handschrift | 3 فانه für ...; فقط كان كان in der Handschrift für فاذا كان | 4 بانّه für ...; eine spätere Hand schiebt nach فقط am Rande فاذا ein und tilgt zugleich das erstere | nach dem ersten عقليّة in der Handschrift بقوّة für قوّة | 6 كان | 7 nach عقليّة eine spätere Hand fügt am Rande bei علّة لها; لانه in der Handschrift كذلك; eine spätere Hand streicht dieses Wort und setzt dafür an den Rand انّيّتها statt لعلّتها | ايضا"
        ],
        "flags": [
          "Plate-verified: transcribed line by line from the page images of Bardenhewer 1882 (leaves n83-n104 of archive.org diepseudoaristo00bardgoog)."
        ],
        "notes": null
      },
      {
        "id": "kalam.8",
        "locator": {
          "prop_bardenhewer": 8,
          "pattin_prop": 8,
          "bardenhewer_page": "76-79"
        },
        "text": "كلّ عقل انّما ثباته وقوامه بالخير المحض وهى العلّة الاولى وقوّة العقل اشدّ وحدانيّة من الاشياء الثوانى التى بعده لانّها لا تنال معرفته وانّما صار كذلك لانّه علّة لما تحته والدليل على ذلك ما نحن ذاكرون انّ العقل مدبّر لجميع الاشياء التى تحته بالقوّة الالاهيّة التى فيه وبها يمسك الاشياء لانّه بها كان علّة الاشياء وهو يمسك جميع الاشياء التى تحته ويحيط بها وذلك انّ كلّ ما كان اوّلا لاشياء وعلّة لها فهو ماسك لتلك الاشياء ومدبّر لها ولا يفوته منها شىء من اجل قوّته العالية فالعقل اذا رئيس جميع الاشياء التى تحته وممسكها ومدبّرها كما انّ الطبيعة تدبّر الاشياء التى تحتها بقوّة العقل وكذلك العقل يدبّر الطبيعة بالقوّة الالاهيّة وانّما صار العقل يمسك الاشياء التى بعده ويدبّرها ويعلّق قوّته عليها لانّها ليست بقوّة جوهريّة له بل هى قوّة القوى الجوهريّة لانّه علّة لها والعقل يحيط بالاكوان الطبيعيّة وما فوق الطبيعة اعنى النفس فانّها فوق الطبيعة وذلك انّ الطبيعة تحيط بالكون والنفس تحيط بالطبيعة والعقل يحيط بالنفس فالعقل اذا يحيط بالاشياء كلّها وانّما صار العقل كذلك من اجل العلّة الاولى التى تعلوا الاشياء كلّها لانّها علّة العقل والنفس والطبيعة وسائر الاشياء والعلّة الاولى ليست بعقل ولا نفس ولا طبيعة بل هى فوق العقل والنفس والطبيعة لانّها مبدعة لجميع الاشياء الّا انّها مبدعة العقل بلا توسّط ومبدعة النفس والطبيعة وسائر الاشياء بتوسّط العقل والعلم الالاهىّ ليس كالعلم العقلىّ ولا كعلم النفس بل هو فوق علم العقل وعلم النفس لانّه مبدع العلوم والقوّة الالاهيّة فوق كلّ قوّة عقليّة ونفسانيّة وطبيعيّة لانّها علّة لكلّ قوّة والعقل ذو كلّيّة لانّه انّيّة وصورة وكذلك النفس ذات كلّيّة والطبيعة ذات كلّيّة وليس للعلّة الاولى كلّيّة لانّها انّيّة فقط فان قال قائل لا بدّ من ان يكون لها كلّيّة قلنا كلّيّتها لانهايتها وشخصها الخير المحض المفيض على العقل جميع الخيرات وعلى سائر الاشياء بتوسّط العقل",
        "translation": {
          "text": "Every intellect has its fixity and its subsistence only through the pure good, which is the first cause. And the power of intellect is more strongly one than the second things which are after it, because they do not attain knowledge of it. And it came to be so only because it is a cause to what is below it.\n\nAnd the proof of this is what we now mention: that intellect governs all the things below it by the divine power that is in it, and by it holds the things fast; because by it it was the cause of the things, and it holds fast all the things below it and encompasses them. That is because everything that is first for things and a cause to them holds those things fast and governs them, and nothing of them escapes it, because of its high power.\n\nIntellect, then, is the chief of all the things below it, and their holder and their governor. And just as nature governs the things below it by the power of intellect, so intellect governs nature by the divine power. And intellect came to hold fast the things after it and to govern them and to attach its power to them, because that power is not a substantial power belonging to it; rather it is the power of the substantial powers, because it is a cause to them. And intellect encompasses the natural things that come to be, and what is above nature, I mean soul — for soul is above nature. That is because nature encompasses coming-to-be, and soul encompasses nature, and intellect encompasses soul. Intellect, then, encompasses all things.\n\nAnd intellect came to be so because of the first cause, which is higher than all things, because it is the cause of intellect and soul and nature and all other things. And the first cause is not intellect, nor soul, nor nature; rather it is above intellect and soul and nature, because it brings all things into being — except that it brings intellect into being without mediation, and brings soul and nature and all other things into being through the mediation of intellect. And divine knowledge is not like intellectual knowledge, nor like the knowledge of soul; rather it is above the knowledge of intellect and the knowledge of soul, because it brings the kinds of knowledge into being. And the divine power is above every intellectual and soul-like and natural power, because it is the cause of every power.\n\nAnd intellect is a whole, because it is being and form; and likewise soul is a whole, and nature is a whole. But the first cause is not a whole, because it is being only. And if someone should say that it must have wholeness, we say: its wholeness is its infinity, and its individuality is the pure good, which pours upon intellect all good things, and upon all other things through the mediation of intellect.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[p.76] * Dieses Kapitel hat Haneberg in den Sitzungsberichten der k. bayerischen Akademie der Wissenschaften, Jahrg. 1863, Band 1. S. 369-370 abdrucken lassen.",
          "[p.76] 2 فى الخير in der Handschrift für بالخير, von Haneberg beibehalten | 5 ذلك hat Haneberg ausgelassen | 6 تمسك in der Handschrift für يمسك, von Haneberg beibehalten | 7 يتمسك schreibt Haneberg unrichtig für يمسك | 8 الاشياء in der Handschrift für لاشياء, von Haneberg beibehalten",
          "[p.77] 2 والعقل in der Handschrift für فالعقل, von Haneberg beibehalten | 4 وانّما für ... | 5 واذا schreibt Haneberg unrichtig für ويعلّق in der Handschrift",
          "[p.78] 1 تعلوا will Haneberg ändern in تعلق | 4 العقل ist von späterer Hand abgeändert in للعقل; Haneberg العقل | 7 عقليّة ursprünglich, wie es wenigstens scheint, عليه; zwei spätere Hände stellten عقليّة ..."
        ],
        "flags": [
          "Plate-verified: transcribed line by line from the page images of Bardenhewer 1882 (leaves n83-n104 of archive.org diepseudoaristo00bardgoog)."
        ],
        "notes": "Bardenhewer footnotes this section as the one Haneberg had already printed (Sitzungsberichte der k. bayerischen Akademie der Wissenschaften, 1863, Bd. 1, pp. 369-370), and his apparatus records Haneberg's readings against the manuscript throughout."
      }
    ],
    "liber-de-causis-bardenhewer-1882": [
      {
        "id": "ldc.1",
        "locator": {
          "prop_bardenhewer": 1,
          "pattin_prop": 1,
          "bardenhewer_page": "163-164"
        },
        "text": "Omnis causa primaria plus est influens super causatum suum quam causa uniuersalis secunda: cum ergo remouet causa uniuersalis secunda uirtutem suam a re, causa uniuersalis prima non aufert uirtutem suam ab ea. quod est quia causa uniuersalis prima agit in causatum causae secundae antequam agat in ipsum causa uniuersalis secunda quae sequitur ipsum. cum ergo agit causa secunda quae sequitur causatum, non excusatur ipsius actio a causa prima quae est supra ipsam, et quando separatur causa secunda a causato quod sequitur ipsam, non separatur ab eo prima quae est supra ipsam quoniam est causa ei.\n\nEt nos quidem exemplificamus illud per esse et uiuum et hominem. quod est quia oportet ut sit res esse in primis, deinde uiuum, postea homo. uiuum ergo est causa hominis propinqua, et esse est causa eius longinqua. esse ergo uehementius est causa homini quam uiuum, quoniam est causa uiuo quod est causa homini. et similiter quando ponis rationalitatem causam homini, est esse uehementius causa homini quam rationalitas, quoniam est causa causae eius. et illius quod dicimus significatio est quod quando remoues uirtutem rationalem ab homine, non remanet homo, et remanet uiuum, spirans, sensibile. et quando remoues ab eo uiuum, non remanet uiuum, et remanet esse, quoniam esse non remouetur ab eo, sed remouetur uiuum, quoniam causa non remouetur per remotionem causati sui. remanet ergo homo esse. cum ergo non est indiuiduum homo, est animal, et si non est animal, est esse tantum.\n\nJam ergo manifestum est et planum quod causa prima longinqua est plus comprehendens et uehementius causa rei quam causa propinqua. et propter illud fit eius operatio uehementioris adhaerentiae cum re quam operatio causae propinquae. et hoc quidem non fit secundum hoc nisi quia res in primis non patitur nisi a uirtute longinqua, deinde patitur secundo a uirtute quae est sub prima. et causa prima adiuuat secundam causam super operationem suam, quoniam omnem operationem quam causa efficit secunda, prima etiam causa efficit, uerumtamen efficit eam per modum alium altiorem et sublimiorem. et quando remouetur causa secunda a causato suo, non remouetur ab eo causa prima, quoniam causa prima est maioris et uehementioris adhaerentiae cum re quam causa propinqua. et non figitur causatum causae secundae nisi per uirtutem causae primae. quod est quia causa secunda quando facit rem, influit causa prima quae est supra ipsam super illam rem de uirtute sua, quare adhaeret illud rei adhaerentia uehementi et seruat eam. iam ergo manifestum est et planum quod causa longinqua est uehementius causa rei quam causa propinqua quae sequitur eam, et quod ipsa influit uirtutem suam super eam et seruat eam et non separatur ab ea separatione suae causae propinquae, immo remanet in ea et adhaeret ei adhaerentia uehementi, secundum quod ostendimus et exposuimus.",
        "translation": {
          "text": "Every primary cause pours more into the thing it causes than does a universal second cause. When, therefore, the universal second cause removes its power from a thing, the universal first cause does not take away its own power from it. This is because the universal first cause acts upon what the second cause causes before the universal second cause which follows it acts upon it. When, therefore, the second cause which follows the caused thing acts, its action is not exempted from the first cause which is above it; and when the second cause is separated from the caused thing which follows it, the first cause which is above it is not separated from that thing, since it is a cause to it.\n\nAnd we for our part illustrate this by being and the living thing and the human being. This is because a thing must first be being, then a living thing, then a human being. The living thing, therefore, is the proximate cause of the human being, and being is its remote cause. Being, therefore, is more strongly the cause of the human being than the living thing is, since it is the cause of the living thing which is the cause of the human being. And likewise, when you posit rationality as the cause of the human being, being is more strongly the cause of the human being than rationality is, since it is the cause of its cause. And the sign of what we say is this: that when you remove the rational power from the human being, the human being does not remain, and there remains a living thing, breathing, capable of sensation. And when you remove the living thing from it, the living thing does not remain, and being remains — since being is not removed from it, but the living thing is removed, because a cause is not removed by the removal of the thing it causes. The human being, therefore, remains as being. When, therefore, the individual is not a human being, it is an animal; and if it is not an animal, it is being only.\n\nNow, therefore, it is manifest and plain that the remote first cause embraces more and is more strongly the cause of a thing than the proximate cause is. And for that reason its operation clings to the thing more strongly than the operation of the proximate cause does. And this comes about in this way only because a thing is first acted upon by nothing but the remote power, and is then acted upon, secondly, by the power which is under the first. And the first cause aids the second cause in its operation, since every operation which the second cause effects, the first cause also effects — yet it effects it in another way, higher and more sublime. And when the second cause is removed from the thing it causes, the first cause is not removed from it, since the first cause clings to the thing with a greater and stronger adherence than the proximate cause does. And what the second cause causes is not held fast except through the power of the first cause. This is because, when the second cause makes a thing, the first cause which is above it pours into that thing from its own power, so that it clings to the thing with a strong adherence and preserves it. Now, therefore, it is manifest and plain that the remote cause is more strongly the cause of a thing than the proximate cause which follows it, and that it pours its own power into the thing and preserves it, and is not separated from it when its proximate cause is separated from it; rather it remains in it and clings to it with a strong adherence, as we have shown and set forth.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(1) [p.163] 3 supra a α",
          "(2) [p.163] 4 secunda uniuersalis b β ‖ enim für ergo b β",
          "(3) [p.163] 4—5 secunda uniuersalis b β",
          "(4) [p.163] 6 quod für quia b",
          "(5) [p.163] 9 sequitur in causatum a ‖ secunda in causatum quod ipsam sequitur b β ‖ excusat a",
          "(6) [p.163] 10 super eam a α ‖ causa fehlt a b β",
          "(7) [p.163] 11 ipsum α ‖ ea α",
          "(8) [p.163] 12 ipsum a b β ‖ quoniam fehlt a",
          "(9) [p.163] 13 exemplificabimus b β",
          "(10) [p.163] 14 quod est für ut sit a ‖ esse fehlt a ‖ in primo a",
          "(11) [p.163] 15 causa hominis est b β",
          "(12) [p.163] 16 est fehlt a b β ‖ est für eius b β",
          "(13) [p.163] 16—17 esse igitur causa est uehementius homini b β",
          "(14) [p.163] 17 quae für quod b",
          "(15) [p.163] 18 rationalitatem esse a α: rationale ohne essè b β",
          "(16) [p.163] 19 esse est causa uehementius homini b β",
          "(17) [p.163] 20 eius esse für causae eius a b β ‖ dicimus fehlt α ‖ signum b α β",
          "(18) [p.163] 21 tu remoues b β",
          "(19) [p.163] 22 cum autem für et quando a α",
          "(20) [p.163] 23 remoues uiuum ab illo, non b β ‖ remanet tamen esse b β",
          "(21) [p.163] 25 causati sui, scilicet (secundum β) causae secundae id est uiui b β ‖ ergo fehlt a",
          "(22) [p.164] 1 hominis b β: homini α ‖ cum ergo nunc est homo indiuiduum, homo non est animal a",
          "(23) [p.164] 2 tamen für tantum a α",
          "(24) [p.164] 3 igitur b β",
          "(25) [p.164] 3—4 et longinqua b β",
          "(26) [p.164] 4 uehementius est causa α",
          "(27) [p.164] 6 operatio fehlt a α ‖ quod für hoc a",
          "(28) [p.164] 7 quidem fehlt a β ‖ sine für secundum α ‖ non fit nisi secundum hoc quod in primis res non β",
          "(29) [p.164] 8 secundo fehlt b β: secunda a",
          "(30) [p.164] 9 sub causa prima β ‖ causam secundam a",
          "(31) [p.164] 9—10 operationem suam, quoniam omnem fehlt a",
          "(32) [p.164] 10 omnem fehlt b β",
          "(33) [p.164] 10—11 quam secunda efficit (ohne causa) b β",
          "(34) [p.164] 11 prima ibi efficit a: et prima efficit b β ‖ medium (für modum) α",
          "(35) [p.164] 13 causa fehlt a ‖ causa prima ab eo b β",
          "(36) [p.164] 14 uehementioris et maioris b β",
          "(37) [p.164] 15 fingitur a b β: dicitur α ‖ esse für causae α",
          "(38) [p.164] 16—17 causa secunda. alias quando efficit rem. influit a causa prima. non efficit rem. sed influit a causa b: causa secunda non efficit rem, sed influit a causa β",
          "(39) [p.164] 17 eam für ipsam a",
          "(40) [p.164] 18 sua qua adheret ei adherentia b β",
          "(41) [p.164] 19 igitur b β",
          "(42) [p.164] 19—20 uehementius est b β",
          "(43) [p.164] 21 causam für eam b β ‖ conseruat ipsam α",
          "(44) [p.164] 22 causae suae b β",
          "(45) [p.164] 23 in ea haec adherentia b β"
        ],
        "flags": [],
        "notes": "(a) The chain this section shares with El. 70 is held word for word across the two benches: esse / ὄν = 'being', uiuum / ζῷον = 'a living thing', homo / ἄνθρωπος = 'a human being', uirtus rationalis / λογικὴ δύναμις = 'the rational power'. uiuum is therefore 'a living thing' and not 'an animal', because this section itself uses animal for a separate step ('cum ergo non est indiuiduum homo, est animal'), and the English keeps the two Latin words apart so that shift stays visible. (b) esse is rendered 'being' throughout, as the glossary permits; where the text needs the infinitive force it is still 'being' rather than 'to be', because the parallel with El. 70's τὸ ὄν is the point of the page. (c) uehementius is 'more strongly' where the Greek's μειζόνως is 'in greater measure' — two different words in two languages, kept distinct rather than harmonised. (d) Aquinas's lemma reads excluditur where Bardenhewer prints excusatur, and super where Bardenhewer prints supra; the English follows Bardenhewer's text ('is not exempted from', 'above it'). (e) 'cum ergo agit causa secunda quae sequitur causatum' is difficult: elsewhere in this section it is the caused thing that follows the cause ('causato quod sequitur ipsam'), so quae sequitur causatum reads against the section's own usage. Translated literally as printed."
      },
      {
        "id": "ldc.2",
        "locator": {
          "prop_bardenhewer": 2,
          "pattin_prop": 2,
          "bardenhewer_page": "165"
        },
        "text": "Omne esse superius aut est superius aeternitate et ante ipsam aut est cum aeternitate aut est post aeternitatem et supra tempus. esse uero quod est ante aeternitatem est causa prima, quoniam est causa ei. sed esse quod est cum aeternitate est intelligentia, quoniam est esse secundum habitudinem unam quod non patitur neque destruitur. esse autem quod est post aeternitatem et supra tempus est anima, quoniam est in orizonte aeternitatis inferius et supra tempus. et significatio quod causa prima est ante aeternitatem ipsam, est quod esse in ipsa est adquisitum. et dico quod omnis aeternitas est esse, sed non omne esse est aeternitas. ergo esse est plus commune quam aeternitas. et causa prima est supra aeternitatem, quoniam aeternitas est causatum ipsius. et intelligentia opponitur aeternitati, quoniam extenditur cum ea et non alteratur neque destruitur. et anima annexa est cum aeternitate inferius, quoniam est susceptibilior inpressionis quam intelligentia, et est supra tempus, quoniam est causa temporis.",
        "translation": {
          "text": "Every higher being either is higher than eternity and before it, or is with eternity, or is after eternity and above time. But the being which is before eternity is the first cause, since it is a cause to eternity. And the being which is with eternity is intellect, since it is a being according to one single condition, which neither undergoes anything nor is destroyed. And the being which is after eternity and above time is soul, since it is on the horizon of eternity, below it, and above time. And the sign that the first cause is before eternity itself is that being in eternity is acquired. And I say that every eternity is being, but not every being is eternity. Therefore being is more common than eternity. And the first cause is above eternity, since eternity is what it causes. And intellect stands over against eternity, since it is extended along with it and is neither altered nor destroyed. And soul is joined to eternity from below, since it is more receptive of impression than intellect is; and it is above time, since it is the cause of time.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(1) 2 superius et supra omnipotens (l. tempus) aut a",
          "(2) 3 das erste est fehlt α ‖ et supra tempus fehlt a",
          "(3) 4 tunc (?) für esse a",
          "(4) 6 et für esse a: esse et α ‖ habitudinem suam a: secundam habitudinem b β ‖ unde für quod b β",
          "(5) 7 esse uero b β",
          "(6) 8 quoniam est fehlt b β ‖ est moriente circulo uel confinio aeternitatis α",
          "(7) 8—9 et supra tempus fehlt a",
          "(8) 9 prima causa b β",
          "(9) 10 ea für ipsa b β ‖ das zweite est fehlt a",
          "(10) 12 esse für commune b β",
          "(11) 14 opponitur uel parificatur a",
          "(12) 15 est fehlt b β",
          "(13) 16 susceptibilior est β: est fehlt b",
          "(14) 17 quoniam .. temporis fehlt a"
        ],
        "flags": [],
        "notes": "(a) intelligentia is rendered 'intellect', not 'intelligence': the glossary allows 'intelligence' only where the Latin author distinguishes intelligentia from intellectus, and this text never uses intellectus at all, so nothing is being distinguished. Rendering it 'intellect' is also what lets El. 87's νοῦς and this section's intelligentia be seen as the same term. (b) The sentence 'omnis aeternitas est esse, sed non omne esse est aeternitas' is this text's version of El. 87's lemma, and the English deliberately keeps the same shape as El. 87's 'Everything eternal is being, but not every being is eternal.' (c) supra is 'above' and ἐπέκεινα at El. 87 is 'beyond'; the two words are kept apart rather than harmonised, since the Latin has its own vocabulary here. (d) 'intelligentia opponitur aeternitati' is difficult: opponi here carries the sense of being ranged alongside or matched with eternity rather than of opposition, which is what 'extenditur cum ea' then explains. The English keeps the literal 'stands over against' and lets the following clause do the work."
      },
      {
        "id": "ldc.3",
        "locator": {
          "prop_bardenhewer": 3,
          "pattin_prop": 3,
          "bardenhewer_page": "165-166"
        },
        "text": "Omnis anima nobilis habet tres operationes. nam ex operationibus eius est operatio animalis et operatio intelligibilis et operatio diuina. operatio autem diuina est quoniam ipsa praeparat naturam cum uirtute quae est in ipsa a causa prima. eius autem operatio intelligibilis est quoniam ipsa scit res per uirtutem intelligentiae quae est in ipsa. operatio autem animalis est quoniam ipsa mouet corpus primum et omnia corpora naturalia, quoniam ipsa est causa motus corporum et causa operationis naturae. et non efficit anima has operationes nisi quoniam ipsa est exemplum superioris uirtutis. quod est quia causa prima creauit esse animae mediante intelligentia, et propter illud facta est anima efficiens operationem diuinam. postquam ergo creauit causa prima esse animae, posuit eam sicut stramentum intelligentiae in quod efficiat operationes suas. propter illud ergo anima intelligibilis efficit operationem intelligibilem. et quia anima suscipit inpressionem intelligentiae, facta est inferioris operationis quam ipsa in inpressione sua in id quod est sub ipsa. quod est quia ipsa non inprimit in res nisi per motum, scilicet quia non recipit quod est sub ea operationem eius, nisi ipsa moueat ipsum. propter hanc ergo causam fit quod anima mouet corpora: de proprietate namque animae est ut uiuificet corpora, quando influit super ea uirtutem suam et directe producit ea ad operationem rectam. manifestum est igitur nunc quod anima habet tres operationes, quoniam habet uirtutes tres: scilicet uirtutem diuinam et uirtutem intelligibilem et uirtutem eius essentiae, secundum quod narrauimus et ostendimus.",
        "translation": {
          "text": "Every noble soul has three operations. For among its operations are the operation of soul, the intellectual operation, and the divine operation. The divine operation is that soul prepares nature with the power which is in it from the first cause. Its intellectual operation is that it knows things through the power of intellect which is in it. And the operation of soul is that it moves the first body and all natural bodies, since it is the cause of the motion of bodies and the cause of nature's operation. And soul effects these operations only because it is a likeness of a higher power. This is because the first cause created the being of soul by the mediation of intellect, and for that reason soul was made to effect a divine operation. After the first cause had created the being of soul, therefore, it set soul as a thing spread beneath intellect, in which intellect might effect its operations. For that reason, therefore, the intellectual soul effects the intellectual operation. And because soul receives the impression of intellect, it was made of a lower operation than intellect in its own impressing upon what is beneath it. This is because soul does not impress upon things except through motion — that is, because what is beneath it does not receive its operation unless soul moves it. For this cause, then, it comes about that soul moves bodies; for it belongs to the distinctive property of soul to give life to bodies, when it pours its power into them and leads them straight to right operation. It is manifest now, therefore, that soul has three operations, since it has three powers: namely a divine power, an intellectual power, and the power of its own essence, as we have recounted and shown.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(1) [p.165] 19 tres habet a α",
          "(2) [p.165] 20 est eius a α ‖ intellectualis b β",
          "(3) [p.165] 21 autem fehlt b β ‖ est fehlt α ‖ parat a",
          "(4) [p.165] 22 ea für ipsa b β: ipsa, id est natura a",
          "(5) [p.165] 23 intellectualis b β ‖ mouet für scit a ‖ uirtutes b β",
          "(6) [p.165] 24 in ipsa anima a",
          "(7) [p.165] 25 primum corpus a α ‖ corporalia für corpora naturalia b β",
          "(8) [p.166] 1 quando für quoniam a α ‖ ipsa uirtutis superioris est (ohne exemplum) b β",
          "(9) [p.166] 2 causauit α",
          "(10) [p.166] 3 ad für propter b β ‖ dictum (?) für facta a",
          "(11) [p.166] 4 causauit α",
          "(12) [p.166] 5 instrumentum b β ‖ id est quod a: quo (ohne in) b β",
          "(13) [p.166] 6 intelligentiae für intelligibilem b β",
          "(14) [p.166] 7 quia fehlt a ‖ anima fehlt b β ‖ ita facta est a",
          "(15) [p.166] 8 ipsa intelligentia b β ‖ das erste in fehlt b α β",
          "(16) [p.166] 9 uires für in res α ‖ propter für per α",
          "(17) [p.166] 9—10 motum, et quod est sub ipsa non recipit operationem b β",
          "(18) [p.166] 11 corpus b α β",
          "(19) [p.166] 12 quoniam für quando a α",
          "(20) [p.166] 13 uirtutem suam super ea b β ‖ perducit b β",
          "(21) [p.166] 14 igitur fehlt b ‖ nunc fehlt a α",
          "(22) [p.166] 15 diuinam uirtutem α",
          "(23) [p.166] 16 intelligentiae b β ‖ eius fehlt b β",
          "(24) [p.166] 16—17 essentiae . . . . ostendimus fehlt a",
          "(25) [p.166] 17 ostendimus et narrauimus α"
        ],
        "flags": [],
        "notes": "(a) operatio animalis is the operation belonging to ANIMA, not to an animal, and is rendered 'the operation of soul'. LdC 1 uses animal in its ordinary sense a page earlier, so the two words look alike and are not; the English keeps them apart on purpose. It answers Proclus's ἐνεργοῦσιν ψυχικῶς, rendered 'they act in the manner of soul' at El. 201. (b) operatio intelligibilis is 'the intellectual operation' rather than the literal 'intelligible operation': it names the operation belonging to intelligentia, and 'intellectual' is what El. 201's and El. 173's νοερῶς is rendered by, so the threefold division reads the same on both benches. (c) stramentum is rendered 'a thing spread beneath', not with a smoother word, because Proclus at El. 201 says the divine souls are ὑπεστρωμέναι ταῖς νοεραῖς οὐσίαις — 'spread out beneath the intellectual essences' — from the same image; that is one of the clearest verbal joins between the two texts on this page. (d) LdC has anima nobilis where Proclus has αἱ θεῖαι ψυχαί; 'noble' is kept, not assimilated to 'divine'. (e) exemplum superioris uirtutis is ambiguous between model and copy; the sense required here is the derived one, so it is rendered 'a likeness of a higher power'."
      },
      {
        "id": "ldc.4",
        "locator": {
          "prop_bardenhewer": 4,
          "pattin_prop": 4,
          "bardenhewer_page": "166-168"
        },
        "text": "Prima rerum creatarum est esse, et non est ante ipsum creatum aliud. quod est quia esse est supra sensum et supra animam et supra intelligentiam: et non est post causam primam latius neque prius causatum ipso. propter illud ergo factum est superius creatis rebus omnibus et uehementius unitum. et non est factum ita nisi propter suam propinquitatem esse puro et uni uero in quo non est multitudo aliquorum modorum. et esse creatum quamuis sit unum, tamen multiplicatur: scilicet quia ipsum recipit multiplicitatem. et ipsum quidem non est factum multa nisi quia ipsum, quamuis sit simplex et non sit in creatis simplicius ipso, tamen est compositum ex finito et infinito. quod est quia omne quod ex eo sequitur causam primam est achili id est intelligentia completa et ultima in potentia et reliquis bonitatibus, et formae intelligibiles in ipso sunt latiores et uehementius uniuersales. et quod ex eo est inferius est intelligentia, uerumtamen est sub illa intelligentia in complemento et uirtute et bonitatibus, et non sunt formae intelligibiles in illa ita dilatatae sicut est earum latitudo in illa intelligentia. et esse quidem creatum primum est intelligentia totum, uerumtamen intelligentia in ipso est diuersa per modum quem diximus. et quia diuersificatur intelligentia, fit illic forma intelligibilis diuersa: et sicut ex forma una propterea quod diuersificatur in mundo inferiori, proueniunt indiuidua infinita in multitudine, similiter ex esse causato primo propterea quod diuersificatur, adparent formae intelligibiles infinitae: uerumtamen quamuis diuersificentur, non seiunguntur ab inuicem, sicut est seiunctio indiuiduorum. quod est quoniam ipsae uniuntur absque corruptione et separantur absque seiunctione, quoniam sunt unum habens multitudinem et multitudo in unitate. et intelligentiae primae influunt supra intelligentias secundas bonitates quas recipiunt a causa prima et intendunt bonitatem in eis usquequo consequuntur ultimum earum. et intelligentiae superiores primae quae sequuntur causam primam, inprimunt formas secundas stantes quae non destruuntur, ita ut sit necessarium iterare eas uice alia. intelligentiae autem secundae inprimunt formas declines, separabiles, sicut est anima. ipsa namque est ex inpressione intelligentiae secundae quae sequitur esse creatum inferius. et non multiplicantur animae nisi per modum quo multiplicantur intelligentiae. quod est quia esse iterum animae habet finem, sed quod ex eo est inferius est infinitum. igitur animae quae sequuntur alachili id est intelligentiam sunt completae, perfectae, paucae declinationis et separationis, et animae quae sequuntur esse inferius sunt in complemento et declinatione sub animabus superioribus. et animae superiores etiam influunt bonitates quas recipiunt ab intelligentia super animas inferiores, et omnis anima recipiens ab intelligentia uirtutem plus, est super inpressionem fortior, et quod inpressum est ab ea est fixum, stans et est motus eius motus aequalis, continuus. et illa in qua ex ea est uirtus intelligentiae minus, est in inpressione sub animabus primis, et est quod ab ea inpressum est debile, euanescens, destructibile: uerumtamen quamuis sit ita, tamen permanet per generationem. iam ergo ostensum est quare factae sunt formae intelligibiles multae, et non est esse nisi unum simplex, et quare factae sunt multae animae quarum quaedam sunt fortiores quibusdam, et esse earum est unum, simplex in quo non est diuersitas.",
        "translation": {
          "text": "The first of created things is being, and there is no other created thing before it. This is because being is above sense and above soul and above intellect; and after the first cause there is nothing more ample, nor anything caused before it. For that reason, therefore, it was made higher than all created things and more strongly unified. And it was made so only because of its nearness to pure being and to the true one, in which there is no multitude of any modes. And created being, although it is one, is nevertheless multiplied — that is, because it receives multiplicity. And it was not made many except because, although it is simple, and among created things there is nothing simpler than it, it is nevertheless composed of the finite and the infinite. This is because everything of it that follows immediately upon the first cause is achili, that is, intellect complete and ultimate in power and in the remaining goodnesses; and the intelligible forms in it are more ample and more strongly universal. And what of it is lower is intellect as well, yet it is below that intellect in completeness and in power and in goodnesses, and the intelligible forms in it are not extended so widely as their extent is in that intellect. And the first created being is wholly intellect, yet intellect in it is diverse in the way we have said. And because intellect is diversified, the intelligible form there becomes diverse. And just as from one form, because it is diversified in the lower world, individuals infinite in multitude come forth, so from the first caused being, because it is diversified, infinite intelligible forms appear. Yet although they are diversified, they are not sundered from one another as individuals are sundered. This is because they are united without corruption and are separated without sundering, since they are a one having multitude, and a multitude in unity. And the first intellects pour into the second intellects the goodnesses which they receive from the first cause, and they extend goodness in them until they reach the last of them. And the higher first intellects, which follow the first cause, impress second forms, standing forms which are not destroyed in such a way that it would be necessary to repeat them a second time. But the second intellects impress forms that decline and are separable, such as soul is; for soul comes from the impression of the second intellect which follows the lower created being. And souls are not multiplied except in the way in which intellects are multiplied. This is because the being of soul again has an end, but what is lower than it is infinite. Therefore the souls which follow alachili, that is, intellect, are complete, perfect, of little declination and separation; and the souls which follow the lower being are below the higher souls in completeness and in declination. And the higher souls also pour into the lower souls the goodnesses which they receive from intellect; and every soul that receives more power from intellect is the stronger in its impressing, and what is impressed by it is fixed and standing, and its motion is a motion even and continuous. And that soul in which there is less of the power of intellect is below the first souls in impressing, and what is impressed by it is weak, vanishing, destructible; yet although it is so, it endures through generation. Now, therefore, it has been shown why intelligible forms came to be many, though being is nothing but one and simple; and why many souls came to be, of which some are stronger than others, though their being is one and simple, and in it there is no diversity.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(1) [p.166] 19 rerum creaturarum a b ‖ et ante ipsum non est b β",
          "(2) [p.166] 20 aliquid für aliud a ‖ esse fehlt b",
          "(3) [p.166] 22 creatum b β ‖ ab ipso α ‖ id für illud a",
          "(4) [p.166] 23 causatis a α ‖ das erste et fehlt b β",
          "(5) [p.166] 24 propinquitatem suam b β ‖ esse uni puro b β: esse primo ponitur [für puro] α ‖ in quo uero a",
          "(6) [p.166] 25 causatum a α",
          "(7) [p.167] 1 unum sit b β ‖ id est für scilicet quia b β",
          "(8) [p.167] 1—2 multiplicationem a",
          "(9) [p.167] 2 factum fehlt b β",
          "(10) [p.167] 3 ipsum esse α ‖ causatis a α",
          "(11) [p.167] 3—4 simplicius eo (fehlt b), ipsum tamen b β ‖ simplicius tamen ipso est a",
          "(12) [p.167] 4—5 causa quae für omne quod b β",
          "(13) [p.167] 5 quod fehlt α ‖ achili id est fehlt b α β",
          "(14) [p.167] 5—6 intelligentia quae completa est in b β",
          "(15) [p.167] 8 est ex eo b β",
          "(16) [p.167] 8—9 sub illa est α",
          "(17) [p.167] 9 illo b β",
          "(18) [p.167] 10 itaque (utique b) dualitate b β",
          "(19) [p.167] 11 causatum a α",
          "(20) [p.167] 12 uerumtamen fehlt b β ‖ est in ipso b β",
          "(21) [p.167] 13 secundum für per b β",
          "(22) [p.167] 13—14 fit in eo a: fit uel illic in eo α",
          "(23) [p.167] 18 seiungentur b β",
          "(24) [p.167] 19 quantum für quoniam b β ‖ minuuntur b β ‖ sine für absque b β",
          "(25) [p.167] 21 primo a",
          "(26) [p.167] 22 super b β",
          "(27) [p.167] 23 incedunt α ‖ bonitates b β ‖ usquequoque α",
          "(28) [p.167] 24 b und β lassen et aus und beginnen mit dem Worte intelligentiae ein neues Kapitel ‖ superiores . . sequuntur fehlt b ‖ primae fehlt β",
          "(29) [p.167] 26 ut non (ubi β) sit necessario b β ‖ alia uice b β",
          "(30) [p.167] 27 declines a α β ‖ et separabiles α",
          "(31) [p.168] 2 secuntur b: sequuntur β ‖ causatum a α",
          "(32) [p.168] 3 intelligentiae secundae quae seruant esse quo multiplicantur intelligentiae. quod est a α (Dittographie)",
          "(33) [p.168] 4 ante für iterum a: iterum fehlt b β ‖ unum habet b β",
          "(34) [p.168] 4—5 infinitum (finitum a), scilicet (id est α) potens esse et non esse a α (Glosse)",
          "(35) [p.168] 5 animae igitur b β",
          "(36) [p.168] 6 perfectae sunt et completae b β",
          "(37) [p.168] 7 esse fehlt a",
          "(38) [p.168] 7—8 sunt incompletae declinationis sub b β",
          "(39) [p.168] 8 et für etiam a: etiam fehlt b β",
          "(40) [p.168] 9 bonitates suas b β",
          "(41) [p.168] 9—10 sub animabus inferioribus für super animas inferiores β",
          "(42) [p.168] 11 quia quod für et quod a α ‖ anima für ea α",
          "(43) [p.168] 12 fixum et stans α ‖ das zweite motus fehlt b β ‖ et continuus b α β",
          "(44) [p.168] 13 est uirtus ex ea b β ‖ in fehlt a b α β",
          "(45) [p.168] 15 permanet inpressio per α",
          "(46) [p.168] 16—17 intellectibiles a",
          "(47) [p.168] 17 esse fehlt b β: esse earum α ‖ et fehlt α",
          "(48) [p.168] 18 animae multae β ‖ et quare (quar b) für quarum b β ‖ aliis uel quibusdam b β"
        ],
        "flags": [
          "The printed text reads 'ita ut sit necessarium iterare eas uice alia', which the argument seems to contradict; the apparatus records that manuscripts b and β read the explicit negative, 'ut non sit necessario ... alia uice' (p.167, line 26). The English follows the printed text; the variant is in the apparatus."
        ],
        "notes": "(a) 'Prima rerum creatarum est esse' is rendered 'The first of created things is being', matching El. 138's 'being is the very first and the highest' — esse is 'being', as at LdC 1. (b) 'compositum ex finito et infinito' is 'composed of the finite and the infinite'; El. 89's Greek behind it is ἐκ πέρατός ἐστι καὶ ἀπείρου, rendered there 'composed of limit and the unlimited'. The two English phrasings differ because the Latin words themselves differ, and the divergence is the medieval translator's; the crux page shows it rather than hiding it. Likewise 'esse animae habet finem' is 'has an end', where the Greek behind the thought is πέρας, 'limit'. (c) formae intelligibiles is 'intelligible forms' here, whereas operatio intelligibilis at LdC 3 is 'the intellectual operation'. The Latin word is the same and the English is not: at LdC 3 it names the operation belonging to intelligentia, here it names forms as objects of intellect — a deliberate split, held throughout. (d) achili and alachili (the transliterated Arabic term Bardenhewer discusses at length, pp. 247ff., glossed 'id est intelligentia completa et ultima') are left as the text transliterates them, with the Latin's own gloss following. (e) Bardenhewer prints 'ita ut sit necessarium iterare eas uice alia' without a negative, though the argument describes forms that are not destroyed and so need no repeating. His own apparatus records that manuscripts b and β read the explicit negative, 'ut non ... sit necessario', against a and α's harder reading, which he chose to print — the negative is attested, only not in the text he set. Read this way, with non governing the whole result clause ('not destroyed IN SUCH A WAY THAT it would be necessary to repeat them'), a/α and b/β say the same thing, so nothing here needs emending. The same apparatus entry also records that b and β begin a new chapter at 'intelligentiae', a division that bears on how this section's numbering lines up with Pattin's."
      },
      {
        "id": "ldc.5",
        "locator": {
          "prop_bardenhewer": 5,
          "pattin_prop": 5,
          "bardenhewer_page": "168-169"
        },
        "text": "Causa prima superior est omni narratione: et non deficiunt linguae a narratione eius nisi propter narrationem esse ipsius, quoniam ipsa est supra omnem causam, et non narratur nisi per causas secundas quae inluminantur a lumine causae primae. quod est quoniam causa prima non cessat inluminare causatum suum, et ipsa non inluminatur a lumine alio, quoniam ipsa est lumen purum supra quod non est lumen. ex illo ergo facta est prima sola cuius deficit narratio, et non est ita nisi quia supra ipsam non est causa per quam cognoscatur, quia omnis quidem res non cognoscitur et narratur nisi ex ipsa causa sua. cum ergo res est causa tantum et non est causatum, non scitur per causam primam neque narratur, quoniam est superior narratione neque consequitur eam loquela. quod est quia narratio non fit nisi per loquelam, et loquela per intelligentiam, et intelligentia per cogitationem, et cogitatio per meditationem, et meditatio per sensum. causa autem prima est supra res omnes quoniam est causa eis: propter illud fit quod ipsa non cadit sub sensu et meditatione et cogitatione et intelligentia et loquela: non est ergo narrabilis. et dico iterum quod res aut est sensibilis, et cadit sub sensu: aut est meditabilis, et cadit sub meditatione: aut est fixa, stans secundum dispositionem unam, et est intelligibilis: aut conuertibilis, destructibilis, cadens sub generatione et corruptione, et est cadens sub cogitatione. et causa prima est supra res intelligibiles, sempiternas et supra res destructibiles, quapropter non cadunt super eam sensus neque meditatio neque cogitatio neque intelligentia. et ipsa quidem non significatur nisi ex causa secunda quae est intelligentia, et non nominatur per nomen causati sui primi nisi per modum altiorem et meliorem: quoniam quod est causatum, est causa iterum, uerumtamen per modum sublimiorem et meliorem et nobiliorem, sicut ostendimus.",
        "translation": {
          "text": "The first cause is higher than all description; and tongues fail to describe it only because of the description of its own being, since it is above every cause, and it is described only through the second causes which are illuminated by the light of the first cause. This is because the first cause does not cease to illuminate what it causes, while it is not itself illuminated by another light, since it is pure light above which there is no light. From this, therefore, it came about that the first alone is that of which description fails; and it is so only because above it there is no cause through which it might be known, since indeed no thing is known and described except from its own cause. When, therefore, a thing is a cause only and is not caused, it is not known through a first cause nor described, since it is higher than description and speech does not reach it. This is because description comes about only through speech, and speech through intellect, and intellect through thought, and thought through reflection, and reflection through sense. But the first cause is above all things, since it is a cause to them; and for that reason it comes about that it does not fall under sense, or reflection, or thought, or intellect, or speech. It is not, therefore, describable. And I say again that a thing either is perceptible, and falls under sense; or is an object of reflection, and falls under reflection; or is fixed, standing according to one single disposition, and is intelligible; or is changeable, destructible, falling under generation and corruption, and falls under thought. And the first cause is above intelligible, everlasting things and above destructible things; wherefore neither sense nor reflection nor thought nor intellect falls upon it. And it is signified only from the second cause, which is intellect; and it is not named by the name of what it first causes except in a higher and better way, since what is caused is in turn a cause, yet in a more sublime and better and nobler way, as we have shown.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(1) [p.168] 21 superior narratione est (ohne omni) b β",
          "(2) [p.168] 23 super a α",
          "(3) [p.168] 26 a fehlt a ‖ illo für alio a",
          "(4) [p.169] 1 non est aliud lumen b β ‖ et quia nihil est superius ipsa, sed ipsa super omnia. ex illo α",
          "(5) [p.169] 3 quia fehlt α ‖ quidem fehlt α",
          "(6) [p.169] 4 ex ipsa sui causa b β",
          "(7) [p.169] 4—5 cum ergo causa est tantum α",
          "(8) [p.169] 7 nisi fehlt a",
          "(9) [p.169] 10 super omnes res b β",
          "(10) [p.169] 11 illud ergo β",
          "(11) [p.169] 12—13 et uerum quod a",
          "(12) [p.169] 14 das erste est fehlt a",
          "(13) [p.169] 17 omnes res α",
          "(14) [p.169] 18 super b β ‖ cadit b β ‖ supra a b β",
          "(15) [p.169] 19 meditatio neque (fehlt a) sensus a α ‖ neque cogitatio fehlt a α",
          "(16) [p.169] 20 signatur nisi a causa α",
          "(17) [p.169] 21 nominatur nisi per a α",
          "(18) [p.169] 21—24 modum altiorem et meliorem, sicut ostendimus a: modum sublimiorem et nobiliorem et meliorem, sicut ostendimus α",
          "(19) [p.169] 22—23 quoniam quod est esse causati est esse, uerumtamen b β"
        ],
        "flags": [],
        "notes": "(a) narratio / narrari are rendered 'description' / 'be described' throughout, and narrabilis 'describable'. El. 123's Greek behind the thought is ἄρρητον καὶ ἄγνωστον, 'ineffable and unknowable'; the English words differ because the Latin words do. (b) The fivefold ladder loquela–intelligentia–cogitatio–meditatio–sensus is rendered speech–intellect–thought–reflection–sense. It answers El. 123's fourfold δόξα / διάνοια / νόησις / αἴσθησις, rendered there opinion, discursive thought, intellection, perception, but the two ladders have different numbers of rungs and the English does not force them into correspondence: 'reflection' for meditatio and 'thought' for cogitatio are this translator's choices, not equivalences to διάνοια and δόξα. (c) 'non deficiunt linguae a narratione eius nisi propter narrationem esse ipsius' is genuinely obscure — 'except because of the description of its own being' is the literal reading and is what is printed; something in the Arabic behind it has not survived the Latin cleanly. Flagged, not smoothed. (d) 'non nominatur per nomen causati sui primi nisi per modum altiorem' likewise: the sense of the last clause, that what is caused is in turn a cause, sits awkwardly with what precedes; translated as printed. (e) sempiternus is 'everlasting' per the glossary."
      },
      {
        "id": "ldc.6",
        "locator": {
          "prop_bardenhewer": 6,
          "pattin_prop": 6,
          "bardenhewer_page": "169-170"
        },
        "text": "Intelligentia est substantia quae non diuiditur. quod est quia si non est cum magnitudine neque corpus neque mouetur, tunc procul dubio non diuiditur. et iterum omne diuisibile non diuiditur nisi aut in multitudinem aut in magnitudinem aut in motum suum. cum ergo res est secundum hanc dispositionem, est sub tempore, quoniam non recipit diuisionem nisi in tempore. et intelligentia quidem non est cum tempore, immo est cum aeternitate, quapropter facta est altior et superior omni corpore et omni multitudine. quod si inueniatur in ea multitudo, non inuenitur nisi quasi res existens una. cum ergo intelligentia sit secundum hunc modum, penitus diuisionem non recipit. et significatio quidem illius est reditio sui super essentiam suam: scilicet quia non extenditur cum re extensa, ita ut sit una suarum extremitatum secunda ab alia. quod est quia cum uult scientiam rei corporalis, extenditur cum ea, et ipsa stat fixa secundum suam dispositionem: quoniam est forma a qua non pertransit aliquid. et corpora quidem non sunt ita. et significatio quod intelligentia non est corpus neque diuiditur eius substantia et operatio eius, est quod utraeque sunt res una. et intelligentia quidem est multa propter bonitates quae adueniunt ei a causa prima: et ipsa quamuis multiplicetur per hunc modum, tamen quia adpropinquat uni, fit unum et non diuiditur. et intelligentia quidem non recipit diuisionem, quoniam est primum causatum quod causatum est a causa prima, et unitas est dignior ea quam diuisio. iam ergo uerificatum est quod intelligentia est substantia quae non est cum magnitudine neque corpus neque mouetur per aliquem modorum motus corporei: quapropter facta est supra tempus et cum aeternitate, sicut ostendimus.",
        "translation": {
          "text": "Intellect is a substance which is not divided. This is because, if it is not with magnitude, and is not a body, and is not moved, then beyond doubt it is not divided. And again, everything divisible is divided only either into multitude, or into magnitude, or into its own motion. When, therefore, a thing is in this disposition, it is under time, since it does not receive division except in time. But intellect is not with time; rather it is with eternity, and therefore it was made higher and above every body and every multitude. And if a multitude is found in it, it is found only as a thing existing as one. Since, then, intellect is in this manner, it receives no division at all. And the sign of this is its reversion upon its own essence — that is, because it is not extended along with an extended thing, so that one of its extremities would be second to another. This is because, when it wants knowledge of a corporeal thing, it is extended along with that thing, while it itself stands fixed according to its own disposition, since it is a form from which nothing passes away. But bodies are not so. And the sign that intellect is not a body, and that its substance and its operation are not divided, is that both are one thing. And intellect is many because of the goodnesses which come to it from the first cause; and although it is multiplied in this way, yet because it draws near to the One it becomes one and is not divided. And intellect does not receive division, since it is the first caused thing caused by the first cause, and unity is more worthy of it than division. Now, therefore, it has been verified that intellect is a substance which is not with magnitude, nor a body, nor moved in any of the modes of bodily motion; and therefore it was made above time and with eternity, as we have shown.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(1) [p.169] 27 corpus est α",
          "(2) [p.169] 28 diuiditur, uerum omne dissimile β: diuiditur, alias et iterum esse diuisibile b",
          "(3) [p.170] 1 sub hac dispositione b β ‖ tunc est α",
          "(4) [p.170] 2 quando für quoniam a",
          "(5) [p.170] 3 in für das erste cum b β",
          "(6) [p.170] 4 sublimior für superior b β ‖ omni corpore, omni tempore α: omni tempore a",
          "(7) [p.170] 5 quia für quod a ‖ non inuenitur multitudo nisi quod α",
          "(8) [p.170] 6 sit für existens b β ‖ uero für ergo b β",
          "(9) [p.170] 6—7 penitus secundum hunc modum b β",
          "(10) [p.170] 7 diuisionem penitus α ‖ istius b β",
          "(11) [p.170] 8 sui für suam a",
          "(12) [p.170] 9 secunda est ab a b α",
          "(13) [p.170] 10 non extenditur α β",
          "(14) [p.170] 11 sed für et α",
          "(15) [p.170] 14 eius operatio et ipsius substantia b β ‖ utraque b β: uterque α ‖ una res b β",
          "(16) [p.170] 15 et fehlt b β",
          "(17) [p.170] 16 modum hunc b β",
          "(18) [p.170] 17 quod für quia b β ‖ est für fit α",
          "(19) [p.170] 17—18 fit non diuisibilis. intelligentia (ohne et) b β ‖ et ita intelligentia α",
          "(20) [p.170] 19 prima causa a α ‖ dignior est ohne ea b β",
          "(21) [p.170] 20—21 substantia est α",
          "(22) [p.170] 21 magnitudine corporali b β",
          "(23) [p.170] 22 modum α ‖ corporum b β",
          "(24) [p.170] 23 et fehlt b β"
        ],
        "flags": [],
        "notes": "This section's heading is easy to miss in Bardenhewer's print: '§ 6.' stands alone, and the text 'Intelligentia est substantia quae non diuiditur' begins on the very next line with no space setting it off from § 5's close just above.\n\n(a) substantia is 'substance', as the glossary requires, where El. 171's οὐσία is 'essence'. The two lemmata therefore do not read identically in English — 'Intellect is a substance which is not divided' against 'Every intellect is an undivided essence' — and that is deliberate: the difference is in the texts, and the glossary fixes each language's own word. (b) reditio sui super essentiam suam is rendered 'its reversion upon its own essence', holding the glossary's 'reversion' for the ἐπιστροφή / conversio / reditus family, so El. 171's 'its reversion upon itself' and this clause read as one argument. (c) multitudo is 'multitude' here and throughout the Latin; El. 171's parallel list has πλῆθος, rendered 'multiplicity' in that phrase. Different words, kept apart. (d) The clause 'neque diuiditur eius substantia et operatio eius ... utraeque sunt res una' answers El. 171's 'the identity of its activity with its essence'."
      },
      {
        "id": "ldc.7",
        "locator": {
          "prop_bardenhewer": 7,
          "pattin_prop": 7,
          "bardenhewer_page": "170-171"
        },
        "text": "Omnis intelligentia scit quod est supra se et quod est sub se: uerumtamen scit quod est sub se, quoniam est causa ei, et scit quod est supra se, quoniam adquirit ab eo bonitates. et intelligentia quidem est substantia intelligibilis: ergo secundum modum suae substantiae scit res quas adquirit desuper et res quibus est causa. ergo ipsa discernit quod est supra eam et quod est sub ea, et scit quod illud quod est supra eam, est causa ei, et quod est sub ea, est causatum ab ea, et cognoscit causam suam et causatum suum per modum qui est causa eius, scilicet per modum suae substantiae. et similiter omnis sciens non scit rem meliorem et rem inferiorem et deteriorem nisi secundum modum suae substantiae et sui esse, non secundum modum secundum quem res sunt. et si hoc ita est, tunc procul dubio bonitates quae descendunt super intelligentiam a causa prima, sunt in ea intelligibiles, et similiter res corporeae, sensibiles sunt in intelligentia intelligibiles. quod est quoniam res quae sunt in intelligentia non sunt inpressiones ipsae, immo sunt causae inpressionum. et significatio illius est quod intelligentia ipsa est causa rerum quae sunt sub ea per hoc quod est intelligentia. si ergo est intelligentia causa rerum per hoc quod est intelligentia, tunc procul dubio causae rerum in intelligentia sunt intelligibiles etiam. iam ergo manifestum est quod res supra intelligentiam et sub ea sunt per uirtutem intelligibilem, et similiter res corporeae cum intelligentia sunt intelligibiles et res intelligibiles in intelligentia sunt intelligibiles: quoniam ipsa est causa esse earum, et quia ipsa non adprehendit nisi per modum suae substantiae: et ipsa quia est intelligentia, adprehendit res adprehensione intelligibili, siue intelligibiles sunt res siue corporeae.",
        "translation": {
          "text": "Every intellect knows what is above it and what is below it; yet it knows what is below it because it is a cause to it, and it knows what is above it because it acquires goodnesses from it. And intellect is an intellectual substance; therefore it knows, according to the mode of its own substance, the things it acquires from above and the things to which it is a cause. Therefore it discerns what is above it and what is below it, and knows that what is above it is a cause to it, and that what is below it is caused by it; and it knows its cause and what it causes in the mode which is its cause, that is, in the mode of its own substance. And likewise every knower knows a better thing, and a lower and worse thing, only according to the mode of its own substance and of its own being, and not according to the mode in which the things themselves are. And if this is so, then beyond doubt the goodnesses which descend upon intellect from the first cause are intelligible in it; and likewise corporeal, perceptible things are intelligible in intellect. This is because the things which are in intellect are not the impressions themselves, but rather the causes of the impressions. And the sign of this is that intellect itself is the cause of the things which are below it by the very fact that it is intellect. If, then, intellect is the cause of things by the fact that it is intellect, then beyond doubt the causes of things in intellect are intelligible as well. Now, therefore, it is manifest that the things above intellect and below it are there by an intellectual power; and likewise corporeal things are intelligible with intellect, and intelligible things in intellect are intelligible, since intellect is the cause of their being, and since it apprehends only according to the mode of its own substance; and because it is intellect, it apprehends things with an intellectual apprehension, whether the things are intelligible or corporeal.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(1) [p.170] 27 quod für quoniam a ‖ bonitates ab eo a α",
          "(2) [p.171] 1 quidem haec est α",
          "(3) [p.171] 3 quod est sub ea: quod est supra eam (ohne et) α",
          "(4) [p.171] 4 se für eam α",
          "(5) [p.171] 5 est fehlt b β ‖ ex für ab b β",
          "(6) [p.171] 6 id est für scilicet b β ‖ substantiae suae α: substantiae suae et sui esse b β",
          "(7) [p.171] 7 omne β ‖ das zweite rem fehlt a ‖ rem maiorem inferiorem b β",
          "(8) [p.171] 9 sunt res b β ‖ hoc fehlt b β",
          "(9) [p.171] 9—10 et si illa est haec, tunc α",
          "(10) [p.171] 10—11 a causa prima super intelligentiam b β",
          "(11) [p.171] 11 intelligibiles in ea α",
          "(12) [p.171] 12 firmabiles für sensibiles α ‖ in fehlt a b α β",
          "(13) [p.171] 13 in fehlt a α",
          "(14) [p.171] 14 esse für causae a β: uel causae esse b",
          "(15) [p.171] 15 rerum et quae α: rei et quae a: eorum et quae b: eorum quae β ‖ sub ipsa sunt b β ‖ hoc fehlt a ‖ ipsa est b β ‖ intelligentia est a",
          "(16) [p.171] 16 quod ipsa est b β",
          "(17) [p.171] 17 causa b: causa est a α ‖ in fehlt a α",
          "(18) [p.171] 19 et fehlt a",
          "(19) [p.171] 20 in für cum b β ‖ in fehlt a: cum b β",
          "(20) [p.171] 21 ipsa est (fehlt β) causa est esse eorum b β",
          "(21) [p.171] 22 quoniam b β ‖ apprehendit eas b β ‖ substantiae suae b β",
          "(22) [p.171] 23 ipsa fehlt a ‖ quia intelligitur a: quia est sua intelligentia α",
          "(23) [p.171] 24 siue intelligibiles sint siue sint corporeae α ‖ aut für das zweite siue a"
        ],
        "flags": [],
        "notes": "The section that answers El. 173, and the one where the νοερός / νοερῶς crux is resolved. (a) The Latin lemma says scit, 'knows': 'Every intellect knows what is above it and what is below it.' Creuzer's Greek lemma at El. 173 prints the adjective νοερός and is rendered there 'Every intellect is intellectual, both the things before it and the things after it'; on the adverb νοερῶς, which Creuzer's own body text uses six times and which Aquinas read as intellectualiter, the Greek would run 'is intellectually the things before it and the things after it'. The Latin's supra / sub ('above' / 'below') also stand where the Greek has πρό / μετά ('before' / 'after'). None of these differences is smoothed away in the English. (b) intelligibilis is rendered by a rule held across all eight sections: 'intellectual' where it qualifies something belonging to intelligentia itself (substantia intelligibilis, uirtus intelligibilis, adprehensio intelligibilis, and operatio intelligibilis at LdC 3), 'intelligible' where it qualifies an object of intellect (formae intelligibiles, res intelligibiles). The rule is this translator's, not the Latin's. It lets substantia intelligibilis be seen as El. 173's νοερὰ οὐσία and adprehensio intelligibilis as its νοερῶς ἔχει. (c) 'cognoscit causam suam et causatum suum per modum qui est causa eius' is awkward as printed; translated literally rather than repaired."
      },
      {
        "id": "ldc.8",
        "locator": {
          "prop_bardenhewer": 8,
          "pattin_prop": 8,
          "bardenhewer_page": "172-173"
        },
        "text": "Omnis intelligentiae fixio et essentia eius est per bonitatem puram quae est causa prima. et uirtus quidem intelligentiae est uehementioris unitatis quam res secundae quae sunt post eam, quoniam ipsae non accipiunt cognitionem eius. et non est facta ita, nisi quia causa est ei quod est sub ea. et significatio eius est illud cuius rememoramur: intelligentia est regens omnes res quae sunt sub ea per uirtutem diuinam quae est in ea, et per eam retinet res, quoniam per eam est causa rerum: et ipsa retinet omnes res quae sunt sub ea et comprehendit eas. quod est quoniam omne quod est primum rebus et causa eis est retinens illas res et regens eas, et non euadit ab eo ex ipsis aliquid propter uirtutem suam altam. ergo intelligentia est princeps omnium rerum quae sunt sub ea et retinens eas et regens eas, sicut natura regit res quae sunt sub ea per uirtutem intelligentiae. et similiter intelligentia regit naturam per uirtutem diuinam. et intelligentia quidem non facta est retinens res quae sunt post eam et regens eas et suspendens uirtutem suam super eas, nisi quoniam ipsae non sunt uirtus substantialis ei, immo ipsa est uirtus uirtutum substantialium, quoniam est causa eis. et intelligentia quidem comprehendit generata et naturam et orizontem naturae, scilicet animam: nam ipsa est supra naturam. quod est quia natura continet generationem, et anima continet naturam, et intelligentia continet animam. ergo intelligentia continet omnes res. et non est facta intelligentia ita nisi propter causam primam quae supereminet omnibus rebus. et causa quidem prima non est intelligentia neque anima neque natura, immo est supra intelligentiam et animam et naturam, quoniam est creans omnes res: uerumtamen est creans intelligentiam absque medio, et creans animam et naturam et reliquas res mediante intelligentia. et scientia quidem diuina non est sicut scientia intelligibilis neque sicut scientia animalis, immo est supra scientiam intelligentiae et scientiam animae, quoniam est creans scientias. et uirtus quidem diuina est supra omnem uirtutem intelligibilem et animalem et naturalem, quoniam est causa omni uirtuti. et intelligentia est habens helyatin et formam, et similiter anima est habens helyatin et natura est habens helyatin. et causae quidem primae non est helyatin, quoniam ipsa est esse tantum. quod si dixerit aliquis: necesse est ut sit helyatin, dicemus: helyatine id est suum est infinitum, et indiuiduum suum est bonitas pura, effluens super intelligentiam omnes bonitates et super reliquas res mediante intelligentia.",
        "translation": {
          "text": "The fixity of every intellect and its essence is through the pure goodness which is the first cause. And the power of intellect is of a stronger unity than the second things which are after it, since they do not receive knowledge of it. And it was not made so except because it is a cause to what is below it. And the sign of it is what we call to mind: intellect rules all the things which are below it by the divine power which is in it, and through that power it holds things fast, since through it intellect is the cause of things; and it holds fast all the things which are below it and embraces them. This is because everything that is first to things and a cause to them holds those things fast and rules them, and nothing of them escapes it, because of its high power. Therefore intellect is the ruler of all the things which are below it, holding them fast and ruling them, just as nature rules the things which are below it by the power of intellect. And likewise intellect rules nature by the divine power. And intellect was not made to hold fast the things which are after it, and to rule them, and to hang its power over them, except because they are not a substantial power to it; rather it is the power of the substantial powers, since it is a cause to them. And intellect embraces the things generated, and nature, and the horizon of nature, that is, soul; for intellect is above nature. This is because nature contains generation, and soul contains nature, and intellect contains soul. Therefore intellect contains all things. And intellect was not made so except on account of the first cause, which is exalted above all things. And the first cause is not intellect, nor soul, nor nature; rather it is above intellect and soul and nature, since it is the creator of all things — yet it creates intellect without a mean, and creates soul and nature and the remaining things by the mediation of intellect. And divine knowledge is not like intellectual knowledge, nor like the knowledge of soul; rather it is above the knowledge of intellect and the knowledge of soul, since it creates the kinds of knowledge. And the divine power is above every intellectual power and every power of soul and every natural power, since it is a cause to every power. And intellect has helyatin and form; and likewise soul has helyatin, and nature has helyatin. But the first cause has no helyatin, since it is being only. And if anyone should say that it must have helyatin, we shall say: its helyatin, that is, its own, is infinite, and its individual is pure goodness, flowing out upon intellect with all the goodnesses, and upon the remaining things by the mediation of intellect.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(1) [p.172] 3 prima causa b β",
          "(2) [p.172] 3—4 uehementioris unitatis est b β",
          "(3) [p.172] 5 quoniam non accipiunt ipsae eam. et a ‖ eius fehlt b β ‖ facta est b β",
          "(4) [p.172] 6 causa fehlt a ‖ quae für quod b α β ‖ quia für et a b α β",
          "(5) [p.172] 7 memoramur a: rememorandum b β",
          "(6) [p.172] 9 continet für das erste retinet b β",
          "(7) [p.172] 10 res fehlt a ‖ sub ea sunt β ‖ quod für quoniam a",
          "(8) [p.172] 10—11 quoniam est omne β",
          "(9) [p.172] 11 principium α",
          "(10) [p.172] 12 ea für eo α ‖ euadit ab ipsis b β",
          "(11) [p.172] 13 alteram α: uel causam b β ‖ omnium fehlt α ‖ rerum fehlt b β",
          "(12) [p.172] 14 sub ea sunt b β ‖ ea für eas b β ‖ et regens eas fehlt b β",
          "(13) [p.172] 15 sub ea sunt b β ‖ secundum für per b β ‖ quia für et a α",
          "(14) [p.172] 16 regit fehlt b β ‖ quia für et a α",
          "(15) [p.172] 17 retinens quae facta sunt post esse et b β",
          "(16) [p.172] 18 quis für suam b β ‖ ipsae res α: ipsa a b: quia β ‖ non fehlt b β ‖ non sunt fehlt a",
          "(17) [p.172] 19 uirtutis β ‖ eis b α β ‖ est ipsa b",
          "(18) [p.172] 20 quia für et a α: unde b β ‖ quidem fehlt b β",
          "(19) [p.172] 22 continet natura β",
          "(20) [p.172] 23 et fehlt b β",
          "(21) [p.172] 24 continet fehlt a α",
          "(22) [p.172] 25 primam fehlt a ‖ superueniet a α ‖ rebus, quoniam est causa intelligentiae et animae et naturae et reliquis rebus. quia causa a α",
          "(23) [p.173] 2 immo fehlt α ‖ super b β ‖ das erste et fehlt b β ‖ quae für quoniam b β",
          "(24) [p.173] 3 ut für uerumtamen α ‖ operans a α",
          "(25) [p.173] 4 eas für res b",
          "(26) [p.173] 6 sicut fehlt a α",
          "(27) [p.173] 6—7 scientiam animae et intelligentiae b β",
          "(28) [p.173] 7 scientiam α",
          "(29) [p.173] 7—8 quia quidem uirtus a α: et uirtus quoque b β",
          "(30) [p.173] 9 naturalem. est (et b) enim b β",
          "(31) [p.173] 10 heleatin a ‖ quia für das zweite et a ‖ animam b ‖ est fehlt a",
          "(32) [p.173] 11 heliatim a",
          "(33) [p.173] 11—12 helyatin. et . . . non est fehlt a b α β",
          "(34) [p.173] 13 dicerent aliqui b β ‖ heliatim a ‖ heletine a: helecine α",
          "(35) [p.173] 14 quia für et a α ‖ bonitas est β",
          "(36) [p.173] 14—15 pura et effluens a",
          "(37) [p.173] 15 influens b β ‖ intelligentias b β",
          "(38) [p.173] 16 ea für intelligentia α ‖ mediante intelligentia fehlt a"
        ],
        "flags": [],
        "notes": "This section has no source in the Elements — Bardenhewer states so flatly. El. 12 and El. 180 are Aquinas's own comparanda, not sources he identifies. The transliterated term 'helyatin' (Arabic hayūlā, matter) is spelled consistently here as 'helyatin', not the variants 'heleatin' or 'heliatim' that appear elsewhere in the tradition; Bardenhewer devotes pp. 247–274 to the word's textual history.\n\nThe English was made from the Latin alone, with no Greek text consulted and nothing in the wording chosen to echo a Proclus proposition. Beyond that: (a) scientia animalis is 'the knowledge of soul', from anima, not from animal — the same trap as operatio animalis at LdC 3; uirtus animalis likewise 'power of soul'. (b) intelligibilis follows the rule stated at LdC 7: 'intellectual' for what belongs to intelligentia, 'intelligible' for objects of intellect. (c) helyatin is left exactly as the text transliterates it (Arabic hayula, matter); no English equivalent is imposed here. (d) The closing sentence, 'helyatine id est suum est infinitum, et indiuiduum suum est bonitas pura', will not construe cleanly as printed; it is translated word for word and flagged rather than repaired. (e) esse tantum is 'being only', matching esse = 'being' across LdC 1 and 4."
      }
    ],
    "plotinus-enneads-volkmann-1883": [
      {
        "id": "enn.1.6.1",
        "locator": {
          "porphyrian": "I.6",
          "chronological": 1,
          "chapter": 1,
          "volkmann_page": "84-86"
        },
        "text": "Τὸ καλόν ἐστι μὲν ἐν ὄψει πλεῖστον, ἐστι δ’ ἐν ἀκοαῖς κατά τε λόγων συνθέσεις καὶ ἐν μουσικῇ ἁπάσῃ: καὶ γὰρ μέλη καὶ ῥυθμοί εἰσι καλοί: ἔστι δὲ καὶ προιοῦσι πρὸς τὸ ἄνω ἀπὸ τῆς αἰσθήσεως καὶ ἐπιτηδεύματα καλὰ καὶ πράξεις καὶ ἕξεις καὶ ἐπιστῆμαί τε καὶ τὸ τῶν ἀρετῶν κάλλος. εἰ δέ τι καὶ πρὸ τούτων, αὐτὸ δείξει. τί οὖν δὴ τὸ πεποιηκὸς καὶ τὰ σώματα καλὰ φαντάζεσθαι καὶ τὴν ἀκοὴν ἐπινεύειν ταῖς φωναῖς, ὡς καλαῖς; καὶ ὅσα ἐφεξῆς ψυχῆς ἔχεται, πῶς ποτε πάντα καλά; καὶ ἆρά γε ἑνὶ καὶ τῷ αὐτῷ καλὰ τὰ πάντα, ἢ ἄλλο μὲν ἐν σώματι (τὸ) κάλλος, ἄλλο δὲ ἐν ἄλλῳ; καὶ τίνα ποτὲ ταῦτα ἢ τοῦτο; τὰ μὲν γὰρ οὐ παρ’ αὐτῶν τῶν ὑποκειμένων καλά, οἷον τὰ σώματα, ἀλλὰ μεθέξει, τὰ δὲ καλὰ αὐτά, ὥσπερ ἀρετῆς ἡ φύσις. σώματα μὲν γὰρ τὰ αὐτὰ ὁτὲ μὲν καλά, ὁτὲ δὲ οὐ καλὰ φαίνεται, ὡς ἄλλου ὄντος τοῦ σώματα εἶναι, ἄλλου δὲ τοῦ καλά. τί οὖν ἐστι τοῦτο τὸ παρὸν τοῖς σώμασι; πρῶτον γὰρ περὶ τούτου σκεπτέον. τί οὖν ἐστιν, ὃ κινεῖ τὰς ὄψεις τῶν θεωμένων καὶ ἐπιστρέφει πρὸς αὐτὸ καὶ ἕλκει καὶ εὐφραίνεσθαι τῇ θέᾳ ποιεῖ; τοῦτο γὰρ εὑρόντες τάχ̓ ἂν ἐπιβάθρᾳ αὐτῷ χρώμενοι καὶ τὰ ἄλλα θεασαίμεθα. λέγεται μὲν δὴ παρὰ πάντων, ὡς εἰπεῖν, ὡς συμμετρία τῶν μερῶν πρὸς ἄλληλα καὶ πρὸς τὸ ὅλον τό τε τῆς εὐχροίας προστεθὲν τὸ πρὸς τὴν ὄψιν κάλλος ποιεῖ καὶ ἔστιν αὐτοῖς καὶ ὅλως τοῖς ἄλλοις πᾶσι τὸ καλοῖς εἶναι τὸ συμμέτροις καὶ μεμετρημένοις ὑπάρχειν: οἷς ἁπλοῦν οὐδέν, μόνον δὲ τὸ σύνθετον ἐξ ἀνάγκης καλὸν ὑπάρξει: τό τε ὅλον ἔσται καλὸν αὐτοῖς, τὰ δὲ μέρη ἕκαστα οὐχ ἕξει παρ’ ἑαυτῶν τὸ καλὰ εἶναι, πρὸς δὲ τὸ ὅλον συντελοῦντα, ἵνα καλὸν ᾖ: καίτοι δεῖ, εἴπερ [τὸ] ὅλον, καὶ τὰ μέρη καλὰ εἶναι: οὐ γὰρ δὴ ἐξ αἰσχρῶν, ἀλλὰ πάντα κατειληφέναι τὸ κάλλος. τά τε χρώματα αὐτοῖς τὰ καλά, οἷον καὶ τὸ τοῦ ἡλίου φῶς, ἁπλᾶ ὄντα καὶ οὐκ ἐκ συμμετρίας ἔχοντα τὸ κάλλος ἔξω ἔσται τοῦ καλὰ εἶναι. χρυσός τε δὴ πῶς καλόν; καὶ νυκτὸς ἡ ἀστραπὴ ἢ [τὰ] ἄστρα ὁρᾶσθαι τῷ καλόν; ἐπί τε τῶν φωνῶν ὡσαύτως τὸ ἁπλοῦν οἰχήσεται, καίτοι ἑκάστου φθόγγου πολλαχῇ τῷ ἐν τῷ ὅλῳ καλῷ καλοῦ καὶ αὐτοῦ ὄντος. ὅταν δὲ δὴ καὶ τῆς αὐτῆς συμμετρίας μενούσης ὁτὲ μὲν καλὸν τὸ αὐτὸ πρόσωπον, ὁτὲ δὲ μὴ φαίνηται, πῶς οὐκ ἄλλο δεῖ ἐπὶ τῷ συμμέτρῳ λέγειν τὸ καλὸν εἶναι, καὶ τὸ σύμμετρον καλὸν εἶναι δι’ ἄλλο; εἰ δὲ δὴ μεταβαίνοντες καὶ ἐπὶ τὰ ἐπιτηδεύματα καὶ τοὺς λόγους τοὺς καλοὺς τὸ σύμμετρον καὶ ἐπ’ αὐτῶν αἰτιῷντο, τίς ἂν λέγοιτο ἐν ἐπιτηδεύμασι συμμετρία καλοῖς ἢ νόμοις ἢ μαθήμασιν ἢ ἐπιστήμαις; θεωρήματα μὲν γὰρ σύμμετρα πρὸς ἄλληλα πῶς ἂν εἴη; εἰ δ’ ὅτι σύμφωνά ἐστι, καὶ κακῶν ἔσται ὁμολογία τε καὶ συμφωνία. τῷ γὰρ τὴν σωφροσύνην ἠλιθιότητα εἶναι τὸ τὴν δικαιοσύνην γενναίαν εἶναι εὐήθειαν σύμφωνον καὶ συνῳδὸν καὶ ὁμολογεῖ πρὸς ἄλληλα. κάλλος μὲν οὖν ψυχῆς ἀρετὴ πᾶσα καὶ κάλλος ἀληθινώτερον ἢ τὰ πρόσθεν: ἀλλὰ πῶς σύμμετρα; οὔτε γὰρ ὡς μεγέθη οὔτε ὡς ἀριθμοὶ σύμμετρα καίτοι πλειόνων μερῶν τῆς ψυχῆς ὄντων. ἐν ποίῳ γὰρ λόγῳ ἡ σύνθεσις ἢ ἡ κρᾶσις τῶν μερῶν ἢ τῶν θεωρημάτων; τὸ δὲ τοῦ νοῦ κάλλος μονουμένου τί ἂν εἴη;",
        "translation": {
          "text": "Beauty is for the most part in what is seen, but it is in what is heard as well, both in the composition of words and in all music; for melodies and rhythms too are beautiful. And for those who go up from sense-perception toward what is above, there are beautiful pursuits also, and actions and dispositions and branches of knowledge, and the beauty of the virtues. Whether there is anything beautiful before these, the inquiry itself will show.\n\nWhat is it, then, that has made bodies appear beautiful and has made hearing assent to sounds as beautiful? And how is it that everything which belongs to soul, in the order that follows, is beautiful? Are all things beautiful by one and the same thing, or is beauty in a body one thing and something else in something else? And what are these, or what is this one thing? For some things are beautiful not from the underlying things themselves — bodies, for instance — but by participation, while others are beauties themselves, as the nature of virtue is. For the same bodies appear at one time beautiful and at another not beautiful, since to be bodies is one thing and to be beautiful another.\n\nWhat, then, is this that is present to bodies? For this must be considered first. What is it that moves the sight of those who behold, and turns them toward itself, and draws them, and makes them take delight in the seeing? For if we find this, we might perhaps use it as a step and so behold the rest.\n\nIt is said by nearly everyone that it is the commensurability of the parts toward one another and toward the whole, with good colour added, that makes beauty to the sight; and that for these things, and for all other things generally, to be beautiful is to be commensurate and measured. On this view nothing simple will be beautiful, but of necessity only what is composite; and the whole will be beautiful for them, while the several parts will not have being beautiful from themselves, but will contribute toward the whole so that it may be beautiful. And yet, if the whole is beautiful, the parts must be beautiful too: for surely it is not out of ugly things, but beauty must have taken hold of them all.\n\nAnd for them the beautiful colours, such as the light of the sun, being simple and not having their beauty from commensurability, will fall outside being beautiful. And how is gold beautiful? And the lightning in the night, or the stars, beautiful to see? In the case of sounds likewise the simple will be gone, although each single note, in a beauty that is beautiful as a whole, is itself beautiful in many ways.\n\nAnd when, the same commensurability remaining, the same face appears at one time beautiful and at another not, must we not say that being beautiful is something other than the commensurate, and that the commensurate is beautiful through something else?\n\nAnd if, passing on to beautiful pursuits and beautiful words, they should allege the commensurate in these as well — what commensurability could be spoken of in beautiful pursuits, or laws, or studies, or branches of knowledge? How could theorems be commensurate with one another? And if it is because they agree, then there will be agreement and concord among bad things too: for the saying that self-control is silliness agrees and chimes and is in accord with the saying that justice is a noble simplicity.\n\nBeauty of soul, then, is every virtue, and a truer beauty than the things before it; but in what way is it commensurate? For it is not commensurate as magnitudes are, nor as numbers, although the parts of soul are many. For by what ratio is the composition, or the blending, of the parts, or of the theorems? And what would the beauty of intellect be, when it is alone?",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Volkmann p.85, line 2] Volkmann prints the article in parentheses: ἐν σώματι (τὸ) κάλλος. The First1KGreek transcription renders the parentheses as stray breathing marks (ʽτὂ); the plate reading is restored here.",
          "[Volkmann p.85, l.11] αὐτὸ as printed; the transcription normalises to the reflexive αὑτὸ.",
          "[Volkmann p.85, l.23] Volkmann brackets τὸ as a deletion; the transcription drops the brackets.",
          "[Volkmann p.85, l.29] Volkmann brackets τὰ as a deletion; the transcription drops the brackets.",
          "The transcription encodes the elided forms παρ’ and δι’ as παῤ and δἰ; the printed elisions are restored (3 places)."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 1, pp. 84–86); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": null
      },
      {
        "id": "enn.1.6.2",
        "locator": {
          "porphyrian": "I.6",
          "chronological": 1,
          "chapter": 2,
          "volkmann_page": "86-87"
        },
        "text": "πάλιν οὖν ἀναλαβόντες λέγωμεν, τί δῆτά ἐστι τὸ ἐν τοῖς σώμασι καλὸν πρῶτον. ἔστι μὲν γάρ τι καὶ ἐπιβολῇ τῇ πρώτῃ αἰσθητὸν γινόμενον καὶ ἡ ψυχὴ ὥσπερ συνεῖσα λέγει καὶ ἐπιγνοῦσα ἀποδέχεται καὶ οἷον συναρμόττεται. πρὸς δὲ τὸ αἰσχρὸν προσβαλοῦσα ἀνίλλεται καὶ ἀρνεῖται καὶ ἀνανεύει ἀπ’ αὐτοῦ οὐ συμφωνοῦσα καὶ ἀλλοτριουμένη. φαμὲν δή, ὡς τὴν φύσιν οὖσα ὅπερ ἐστὶ καὶ πρὸς τῆς κρείττονος ἐν τοῖς οὖσιν οὐσίας, ὅ τι ἂν ἴδῃ συγγενὲς ἢ ἴχνος τοῦ συγγενοῦς, χαίρει τε καὶ διεπτόηται καὶ ἀναφέρει πρὸς ἑαυτὴν καὶ ἀναμιμνήσκεται ἑαυτῆς καὶ τῶν ἑαυτῆς. τίς οὖν ὁμοιότης τοῖς τῇδε πρὸς τὰ ἐκεῖ καλά; καὶ γάρ, εἰ ὁμοιότης, ὅμοια μὲν ἔσται: πῶς δὲ καλὰ κἀκεῖνα καὶ ταῦτα; μετοχῇ εἴδους φαμὲν ταῦτα. πᾶν μὲν γὰρ τὸ ἄμορφον πεφυκὸς μορφὴν καὶ εἶδος δέχεσθαι ἄμοιρον ὂν λόγου καὶ εἴδους αἰσχρὸν καὶ ἔξω θείου λόγου: καὶ τὸ πάντη αἰσχρὸν τοῦτο. αἰσχρὸν δὲ καὶ τὸ μὴ κρατηθὲν ὑπὸ μορφῆς καὶ λόγου οὐκ ἀνασχομένης τῆς ὕλης τὸ πάντη κατὰ τὸ εἶδος μορφοῦσθαι. προσιὸν οὖν τὸ εἶδος τὸ μὲν ἐκ πολλῶν ἐσόμενον μερῶν ἓν συνθέσει συνέταξέ τε καὶ εἰς μίαν συντέλειαν ἤγαγε καὶ ἓν τῇ ὁμολογίᾳ πεποίηκεν, ἐπείπερ ἓν ἦν αὐτὸ ἕν τε ἔδει τὸ μορφούμενον εἶναι ὡς δυνατὸν αὐτῷ ἐκ πολλῶν ὄντι. ἵδρυται οὖν ἐπ’ αὐτοῦ τὸ κάλλος εἰς ἓν συναχθέντος καὶ τοῖς μέρεσι διδὸν ἑαυτὸ καὶ τοῖς ὅλοις. ὅταν δὲ ἕν τι καὶ ὁμοιομερὲς καταλάβῃ, εἰς ὅλον δίδωσιν ἑαυτό: οἷον [εἰ] ὁτὲ μὲν πάσῃ οἰκίᾳ μετὰ τῶν μερῶν, ὁτὲ δὲ ἑνὶ λίθῳ διδοίη τις φύσις τὸ κάλλος, τῇ δὲ ἡ τέχνη. οὕτω μὲν δὴ καλὸν τὸ σῶμα γίγνεται λόγου ἀπὸ θεῶν ἐλθόντος κοινωνίᾳ.",
        "translation": {
          "text": "Let us take it up again, then, and say what the primary beauty in bodies really is. There is something that becomes perceptible at the first glance, and the soul speaks of it as though it understood, and recognises it and welcomes it and, as it were, fits itself to it. But when it meets the ugly it shrinks back, and refuses it, and turns away from it, out of concord with it and estranged.\n\nWe say, then, that the soul, being by nature what it is and belonging to the higher substance among the things that are, whenever it sees something akin to it, or a trace of what is akin, rejoices and is thrilled, and refers it to itself, and is reminded of itself and of what is its own.\n\nWhat likeness, then, have the things here to the beautiful things there? For if there is likeness, let them be alike; but how are both those and these beautiful? By participation in form, we say, these are. For everything shapeless that is naturally fitted to receive shape and form, so long as it is without a share in rational form and form, is ugly and outside divine rational form; and this is the utterly ugly. But that is ugly too which has not been mastered by shape and rational form, because the matter has not allowed itself to be shaped completely according to the form.\n\nSo the form, approaching, has ordered into one by composition what was to come to be out of many parts, and brought it to a single completion, and made it one by agreement; for since the form was itself one, what was being shaped also had to be one, as far as it could be, being made of many. Beauty, then, is seated upon the thing once it has been brought together into one, giving itself both to the parts and to the wholes. But when it takes hold of something that is one and alike in its parts, it gives itself to the whole: as if beauty were given at one time to a whole house together with its parts, and at another to a single stone — to the stone by a nature, to the house by art.\n\nSo, then, a body comes to be beautiful by communion with a rational form that has come from gods.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Volkmann p.87, l.5] ὂν as printed; the transcription reads ἂν.",
          "[Volkmann p.87, l.17] Volkmann brackets εἰ as a deletion; the transcription drops the brackets."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 1, pp. 86–87); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "λόγος is 'rational form' throughout this chapter (glossary). Volkmann prints θεῶν, 'from gods', at the chapter's close; the plate was checked for it."
      },
      {
        "id": "enn.1.6.3",
        "locator": {
          "porphyrian": "I.6",
          "chronological": 1,
          "chapter": 3,
          "volkmann_page": "87-88"
        },
        "text": "γινώσκει δὲ αὐτὸ ἡ ἐπ’ αὐτὸ δύναμις τεταγμένη, ἧς οὐδὲν κυριώτερον εἰς κρίσιν τῶν ἑαυτῆς, ὅταν καὶ ἡ ἄλλη συνεπικρίνῃ ψυχή. τάχα δὲ καὶ αὐτὴ λέγει συναρμόττουσα τῷ παρ’ αὐτῇ εἴδει κἀκείνῳ πρὸς τὴν κρίσιν χρωμένη ὥσπερ κανόνι τοῦ εὐθέος. πῶς δὲ συμφωνεῖ τὸ περὶ σῶμα τῷ πρὸ σώματος; πῶς δὲ τὴν ἔξω οἰκίαν τῷ ἔνδον οἰκίας εἴδει ὁ οἰκοδομικὸς συναρμόσας καλὴν εἶναι λέγει; ἢ ὅτι ἐστὶν ἡ ἔξω, εἰ χωρίσειας τοὺς λίθους, τὸ ἔνδον εἶδος μερισθὲν τῷ ἔξω ὕλης ὄγκῳ, ἀμερὲς ὂν ἐν πολλοῖς φανταζόμενον. ὅταν οὖν ἡ αἴσθησις τὸ ἐν σώμασιν εἶδος ἴδῃ συνδησάμενον καὶ κρατῆσαν τῆς φύσεως τῆς ἐναντίας ἀμόρφου οὔσης καὶ μορφὴν ἐπὶ ἄλλαις μορφαῖς ἐκπρεπῶς ἐποχουμένην, συνελοῦσα ἀθρόον αὐτὸ τὸ πολλαχῇ ἀνήνεγκέ τε καὶ εἰσήγαγεν εἰς τὸ εἴσω ἀμερὲς ἤδη καὶ ἔδωκε τῷ ἔνδον σύμφωνον καὶ συναρμόττον καὶ φίλον: οἷα ἀνδρὶ ἀγαθῷ προσηνὲς ἐπιφαινόμενον ἀρετῆς ἴχνος ἐν νέῳ συμφωνοῦν τῷ ἀληθεῖ τῷ ἔνδον. τὸ δὲ τῆς χρόας κάλλος ἁπλοῦν μορφῇ καὶ κρατήσει τοῦ ἐν ὕλῃ σκοτεινοῦ, παρουσίᾳ φωτὸς ἀσωμάτου καὶ λόγου καὶ εἴδους ὄντος. ὅθεν καὶ τὸ πῦρ αὐτὸ παρὰ τὰ ἄλλα σώματα καλόν, ὅτι τάξιν εἴδους πρὸς τὰ ἄλλα στοιχεῖα ἔχει, ἄνω μὲν τῇ θέσει, λεπτότατον δὲ τῶν ἄλλων σωμάτων, ὡς ἐγγὺς ὂν τοῦ ἀσωμάτου, μόνον δὲ αὐτὸ οὐκ εἰσδεχόμενον τὰ ἄλλα: τὰ δὲ ἄλλα δέχεται αὐτό. θερμαίνεται γὰρ ἐκεῖνα, οὐ ψύχεται δὲ τοῦτο, κέχρωσταί τε πρώτως, τὰ δὲ ἄλλα παρὰ τούτου τὸ εἶδος τῆς χρόας λαμβάνει. λάμπει οὖν καὶ στίλβει, ὡς ἂν εἶδος ὄν. τὸ δὲ μὴ κρατούμενον ἐξίτηλον τῷ φωτὶ γινόμενον οὐκέτι καλόν, ὡς ἂν τοῦ εἴδους τῆς χρόας οὐ μετέχον ὅλου. αἱ δὲ ἁρμονίαι αἱ ἐν ταῖς φωναῖς ἀφανεῖς τὰς φανερὰς ποιήσασαι καὶ ταύτῃ τὴν ψυχὴν σύνεσιν τοῦ καλοῦ λαβεῖν ἐποίησαν, ὡς ἐν ἄλλῳ τὸ αὐτὸ δείξασαι. παρακολουθεῖ δὲ ταῖς αἰσθηταῖς μετρεῖσθαι ἀριθμοῖς ἐν λόγῳ οὐ παντί, ἀλλ’ ὃς ἂν ᾖ δουλεύων εἰς ποίησιν εἴδους εἴς [τε] τὸ κρατεῖν. καὶ περὶ μὲν τῶν ἐν αἰσθήσει καλῶν, ἃ δὴ εἴδωλα καὶ σκιαί, [αἳ] οἷον ἐκδραμοῦσαι εἰς ὕλην ἐλθοῦσαι ἐκόσμησάν τε καὶ διεπτόησαν φανεῖσαι, τοσαῦτα.",
        "translation": {
          "text": "And the power ordained for this recognises it — no power has more authority in judging what belongs to it — when the rest of the soul judges along with it. Or perhaps the soul itself speaks, fitting the thing to the form it has with it and using that for the judgement, as a rule is used for what is straight.\n\nBut how does what is about body agree with what is before body? How does the builder, having fitted the outer house to the form of the house within, say that it is beautiful? Is it that the outer house, if you were to take away the stones, is the inner form divided by the outward mass of matter — partless, but appearing in many? So when sense-perception sees the form in bodies binding together and mastering the nature opposed to it, which is shapeless, and a shape riding conspicuously upon other shapes, it gathers into one what was scattered, and carries it up, and brings it within, now partless, and gives it to what is within as something in concord with it, fitting it, and dear to it: as a trace of virtue appearing in the young is pleasing to a good man, being in concord with the truth within him.\n\nThe beauty of colour is simple, by shape and by the mastery of the darkness in matter, through the presence of a light that is incorporeal and is rational form and form. That is why fire itself, beyond the other bodies, is beautiful: it has the rank of form toward the other elements, above them in position and the finest of the other bodies, as being near the incorporeal; and it alone does not receive the others, while the others receive it. For they are warmed, but it is not cooled; it is coloured primarily, and the others take the form of colour from it. So it shines and glitters, as being form. What is not mastered, fading in the light, is no longer beautiful, as not participating in the whole form of colour.\n\nThe harmonies in sounds, the unseen ones that make the audible ones, have in this way too made the soul grasp the beautiful, showing the same thing in another medium. It belongs to perceptible harmonies to be measured by numbers — not in every ratio, but in one that serves the making of form, so that it may master.\n\nSo much, then, for the beautiful things in sense-perception, which are images and shadows that, as it were, run out and come into matter, and adorn it, and thrill us when they appear.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Volkmann p.87, l.28] Accent restored from the plate.",
          "[Volkmann p.88, l.13] ὂν as printed; the transcription reads ἂν.",
          "[Volkmann p.88, l.26] Volkmann brackets τε as a deletion; the transcription drops the brackets.",
          "[Volkmann p.88, l.28] Volkmann brackets αἳ as a deletion; the transcription drops the brackets.",
          "The transcription encodes the elided forms παρ’ and δι’ as παῤ and δἰ; the printed elisions are restored (1 place)."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 1, pp. 87–88); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "ἐν λόγῳ in the fourth paragraph is 'ratio', the ordinary sense (glossary). Volkmann brackets τε and αἳ as deletions; the English follows the text with both removed."
      },
      {
        "id": "enn.1.6.4",
        "locator": {
          "porphyrian": "I.6",
          "chronological": 1,
          "chapter": 4,
          "volkmann_page": "88-89"
        },
        "text": "περὶ δὲ τῶν προσωτέρω καλῶν, ἃ οὐκέτι αἴσθησις ὁρᾶν εἴληχε, ψυχὴ δὲ ἄνευ ὀργάνων ὁρᾷ καὶ λέγει, ἀναβαίνοντας δεῖ θεάσασθαι καταλιπόντας τὴν αἴσθησιν κάτω περιμένειν. ὥσπερ δὲ ἐπὶ τῶν τῆς αἰσθήσεως καλῶν οὐκ ἦν περὶ αὐτῶν λέγειν τοῖς μήτε ἑωρακόσι μήθ̓ ὡς καλῶν ἀντειλημμένοις, οἷον εἴ τινες ἐξ ἀρχῆς τυφλοὶ γεγονότες, τὸν αὐτὸν τρόπον οὐδὲ περὶ κάλλους ἐπιτηδευμάτων τοῖς μὴ ἀποδεξαμένοις τὸ τῶν ἐπιτηδευμάτων καὶ ἐπιστημῶν καὶ τῶν ἄλλων τῶν τοιούτων κάλλος, οὐδὲ περὶ ἀρετῆς φέγγους τοῖς μηδὲ φαντασθεῖσιν, ὡς καλὸν τὸ τῆς δικαιοσύνης καὶ σωφροσύνης πρόσωπον, καὶ οὔτε ἕσπερος οὔτε ἑῷος οὕτω καλά. ἀλλὰ δεῖ ἰδόντας μὲν εἶναι, ὧν ψυχὴ τὰ τοιαῦτα βλέπει, ἰδόντας δὲ ἡσθῆναι καὶ ἔκπληξιν λαβεῖν καὶ πτοηθῆναι πολλῷ μᾶλλον, ἢ ἐν τοῖς πρόσθεν, ἅτε ἀληθινῶν ἤδη ἐφαπτομένους. ταῦτα γὰρ δεῖ τὰ πάθη γενέσθαι περὶ τὸ ὅ τι ἂν ᾖ καλόν, θάμβος καὶ ἔκπληξιν ἡδεῖαν καὶ πόθον καὶ ἔρωτα καὶ πτόησιν μεθ̓ ἡδονῆς. ἔστι δὲ ταῦτα παθεῖν καὶ πάσχουσιν αἱ ψυχαὶ καὶ περὶ τὰ μὴ ὁρώμενα πᾶσαι μέν, ὡς εἰπεῖν, μᾶλλον μέντοι αἱ τούτων ἐρωτικώτεραι, ὥσπερ καὶ ἐπὶ τῶν σωμάτων πάντες μὲν ἐρῶσι, κεντοῦνται δὲ οὐκ ἴσα, ἀλλ’ εἰσὶν οἳ μάλιστα, οἳ καὶ λέγονται ἐρᾶν.",
        "translation": {
          "text": "But as for the beauties further on, which sense-perception is not allotted to see, but soul sees and speaks of without instruments: we must go up and behold them, leaving sense-perception to wait below. As with the beauties of sense-perception it was impossible to speak of them to those who had neither seen them nor grasped them as beautiful — those born blind, for instance — in the same way no one can speak of the beauty of pursuits to those who have not welcomed the beauty of pursuits and branches of knowledge and the other things of that kind; nor of the splendour of virtue to those who have never so much as imagined how beautiful is the face of justice and self-control, and that neither the evening star nor the morning star is so beautiful.\n\nThere must be people, then, who see with that by which the soul sees such things, and who, having seen them, are delighted and struck with wonder and thrilled far more than in the former cases, since now they are laying hold of true beauties. For these are the experiences that must arise about whatever is beautiful: wonder, and a sweet astonishment, and longing, and love, and a thrill that is mixed with pleasure. Souls can have these experiences, and do have them, even about what is not seen — all souls, one might say, but more those among them that are more given to love; just as with bodies all feel love, but not all are stung alike: there are some who are stung most, and these are the ones who are said to be in love.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": null,
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 1, pp. 88–89); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": null
      },
      {
        "id": "enn.1.6.5",
        "locator": {
          "porphyrian": "I.6",
          "chronological": 1,
          "chapter": 5,
          "volkmann_page": "89-91"
        },
        "text": "τῷ δὴ καὶ περὶ τὰ ἐν οὐκ αἰσθήσει ἐρωτικῶν ἀναπυνθάνεσθαι δεῖ: τί πάσχετε περὶ τὰ λεγόμενα ἐπιτηδεύματα καλὰ καὶ τρόπους καλοὺς καὶ ἤθη σώφρονα καὶ ὅλως ἔργα ἀρετῆς καὶ διαθέσεις καὶ τὸ τῶν ψυχῶν κάλλος; καὶ ἑαυτοὺς δὲ ἰδόντες τὰ ἔνδον καλοὺς τί πάσχετε; καὶ πῶς ἀναβακχεύεσθε καὶ ἀνακινεῖσθε καὶ ἑαυτοῖς συνεῖναι ποθεῖτε συλλεξάμενοι αὐτοὺς ἀπὸ τῶν σωμάτων; πάσχουσι μὲν γὰρ ταῦτα οἱ ὄντως ἐρωτικοί. τί δέ ἐστι, περὶ ὃ ταῦτα πάσχουσιν; οὐ σχῆμα, οὐ χρῶμα, οὐ μέγεθός τι, ἀλλὰ περὶ ψυχήν, ἀχρώματον μὲν αὐτήν, ἀχρώματον δὲ καὶ τὴν σωφροσύνην ἔχουσαν καὶ τὸ ἄλλο τῶν ἀρετῶν φέγγος, ὅταν ἢ ἐν αὐτοῖς ἴδητε, ἢ καὶ ἐν ἄλλῳ θεάσησθε μέγεθος ψυχῆς καὶ ἦθος δίκαιον καὶ σωφροσύνην καθαρὰν καὶ ἀνδρείαν βλοσυρὸν ἔχουσαν πρόσωπον καὶ σεμνότητα καὶ αἰδῶ ἐπανθοῦσαν ἀτρεμεῖ καὶ ἀκύμονι καὶ ἀπαθεῖ διαθέσει, ἐπὶ πᾶσι δὲ τούτοις τὸν θεοειδῆ νοῦν ἐπιλάμποντα. ταῦτα οὖν ἀγάμενοι καὶ φιλοῦντες πῶς αὐτὰ λέγετε καλά; ἔστι μὲν γὰρ καὶ φαίνεται καὶ οὐ μήποτε ὁ ἰδὼν ἄλλο τι φήσει, ἢ τὰ ὄντως ὄντα ταῦτα εἶναι. τί ὄντα ὄντως; ἢ καλά. ἀλλ’ ἔτι ποθεῖ ὁ λόγος, τί ὄντα πεποίηκε τὴν ψυχὴν εἶναι ἐράσμιον: τί τὸ ἐπὶ πάσαις ἀρεταῖς διαπρέπον οἷον φῶς; βούλει δὴ καὶ τὰ ἐναντία λαβών, τὰ περὶ ψυχὴν αἰσχρὰ γινόμενα, ἀντιπαραθεῖναι; τάχα γὰρ ἂν συμβάλλοιτο πρὸς ὃ ζητοῦμεν τὸ αἰσχρὸν ὅ τί ποτ̓ ἐστὶ καὶ διότι φανέν. ἔστω δὴ ψυχὴ αἰσχρά, ἀκόλαστός τε καὶ ἄδικος, πλείστων μὲν ἐπιθυμιῶν γέμουσα, πλείστης δὲ ταραχῆς, ἐν φόβοις διὰ δειλίαν, ἐν φθόνοις διὰ μικροπρέπειαν, πάντα φρονοῦσα ἃ δὴ καὶ φρονεῖ θνητὰ καὶ ταπεινά, σκολιὰ πανταχοῦ, ἡδονῶν οὐ καθαρῶν φίλη, ζῶσα ζωὴν τοῦ ὅ τι ἂν πάθῃ διὰ σώματος ὡς ἡδὺ λαβοῦσα [τὸ] αἶσχος. αὐτὸ τοῦτο τὸ αἶσχος αὐτῇ ἆρα οὐ προσγεγονέναι οἷον ἐπακτὸν κακὸν φήσομεν, ὃ ἐλωβήσατο μὲν αὐτῇ, πεποίηκε δὲ αὐτὴν ἀκάθαρτον καὶ πολλῷ τῷ κακῷ συμπεφυρμένην, οὔτε ζωὴν ἔτι ἔχουσαν οὔτε αἴσθησιν καθαράν, ἀλλὰ τῷ μίγματι τοῦ κακοῦ ἀμυδρᾷ τῇ ζωῇ κεχρημένην καὶ πολλῷ τῷ θανάτῳ κεκραμένην, οὐκέτι μὲν ὁρῶσαν ἃ δεῖ ψυχὴν ὁρᾶν, οὐκέτι δὲ ἐωμένην ἐν αὐτῇ μένειν τῷ ἕλκεσθαι ἀεὶ πρὸς τὸ ἔξω καὶ τὸ κάτω καὶ τὸ σκοτεινόν; ἀκάθαρτος δή, οἶμαι, οὖσα καὶ φερομένη πανταχοῦ ὁλκαῖς πρὸς τὰ τῇ αἰσθήσει προσπίπτοντα, πολὺ τὸ τοῦ σώματος ἔχουσα ἐγκεκραμένον, τῷ ὑλικῷ πολλῷ συνοῦσα καὶ εἰς αὐτὴν εἰσδεξαμένη εἶδος ἕτερον ἠλλάξατο κράσει τῇ πρὸς τὸ χεῖρον: οἷον εἴ τις δὺς εἰς πηλὸν ἢ βόρβορον τὸ μὲν ὅπερ εἶχε κάλλος μηκέτι προφαίνοι, τοῦτο δὲ ὁρῷτο, ὃ παρὰ τοῦ πηλοῦ ἢ βορβόρου ἀπεμάξατο: ᾧ δὴ τὸ αἰσχρὸν προσθήκῃ τοῦ ἀλλοτρίου προσῆλθε καὶ ἔργον αὐτῷ, εἴπερ ἔσται πάλιν καλός, ἀπονιψαμένῳ καὶ καθηραμένῳ ὅπερ ἦν εἶναι. αἰσχρὰν δὴ ψυχὴν λέγοντες μίξει καὶ κράσει καὶ νεύσει τῇ πρὸς τὸ σῶμα καὶ ὕλην ὀρθῶς ἂν λέγοιμεν. καὶ ἔστι τοῦτο αἶσχος ψυχῇ μὴ καθαρᾷ μηδὲ εἰλικρινεῖ εἶναι, ὥσπερ χρυσῷ ἀναπεπλῆσθαι τοῦ γεώδους, ὃ εἴ τις ἀφέλοι, καταλέλειπται χρυσὸς καὶ ἔστι καλός, μονούμενος μὲν τῶν ἄλλων, αὐτῷ δὲ συνὼν μόνῳ. τὸν αὐτὸν δὴ τρόπον καὶ ψυχή, μονωθεῖσα μὲν ἐπιθυμιῶν, ἃς διὰ τὸ σῶμα ἔχει, ᾧ ἄγαν προσωμίλει, ἀπαλλαγεῖσα δὲ τῶν ἄλλων παθῶν καὶ καθαρθεῖσα ἃ ἔχει σωματωθεῖσα, μείνασα μόνη τὸ αἰσχρὸν τὸ παρὰ τῆς ἑτέρας φύσεως ἅπαν ἀπεθήκατο.",
        "translation": {
          "text": "So we must question those who love the things that are not in sense-perception: What do you experience about what are called beautiful pursuits, and beautiful ways of life, and self-controlled characters, and in general the works of virtue, and dispositions, and the beauty of souls? And when you see yourselves beautiful within, what do you experience? How is it that you are stirred as in Bacchic frenzy, and excited, and long to be with yourselves, gathering yourselves together away from bodies? For this is what true lovers experience.\n\nAnd what is it about which they experience this? Not a shape, not a colour, not some magnitude, but soul — itself without colour, and possessing a self-control without colour and the rest of the splendour of the virtues — whenever you see in yourselves, or behold in another, greatness of soul, and a just character, and a pure self-control, and courage with its grim face, and dignity and modesty flowering upon a disposition calm and unruffled and unaffected, and over all these the godlike intellect shining. We admire these, then, and hold them dear — but how do we say that they are beautiful? They are, and they appear so, and whoever has seen them will never say anything other than that they are the things that really are. Really are what? Beautiful. But the argument still wants to know what they are that has made the soul lovable: what is it that shines upon all the virtues like a light?\n\nWill you, then, take their opposites too — the ugly things that come to be in soul — and set them beside them? For perhaps it would help toward what we are seeking to see what ugliness is and why it appears. Let there be, then, an ugly soul, licentious and unjust, full of very many desires and of very great disturbance, in fears through cowardice, in envies through pettiness, thinking what it does think only of mortal and low things, crooked everywhere, a friend of impure pleasures, living a life of whatever it undergoes through the body, taking ugliness for sweetness. Shall we not say that this very ugliness has come upon it as an evil brought in from outside, which has outraged it and made it impure and smeared with much evil, no longer having life or sense-perception that is pure, but using a life made dim by its mixture with evil and blended with much death, no longer seeing what a soul should see, no longer allowed to remain in itself, because it is always being dragged toward the outside, and the below, and the dark?\n\nImpure indeed, I think, and borne about everywhere by the pull of whatever strikes the senses, with much of the body mixed into it, consorting with much that is material and taking into itself a form other than its own, it has changed by a mixture with the worse: as if someone who had plunged into mud or mire should no longer show the beauty he had, and what was seen should be what the mud or mire had left on him. For him ugliness has come by the addition of something alien, and his task, if he is to be beautiful again, is to be washed and cleaned and so to be what he was.\n\nWe should be right, then, to say that a soul becomes ugly by mixture and blending and inclination toward the body and matter. And this is ugliness for a soul: not to be pure and unmixed, like gold filled up with earthy stuff; take that away, and the gold is left, and it is beautiful, isolated from other things and consorting with itself alone. In the same way the soul, isolated from the desires that it has through the body, with which it consorted too much, and freed from its other affections, and purified of what it has from being embodied, remaining alone, has put away all the ugliness that came from the other nature.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Volkmann p.89, l.29] αὐτοὺς as printed; the transcription normalises to αὑτοὺς.",
          "[Volkmann p.90, l.3] αὐτοῖς as printed; the transcription normalises to αὑτοῖς.",
          "[Volkmann p.90, l.24] Volkmann brackets τὸ as a deletion; the transcription drops the brackets.",
          "[Volkmann p.90, l.32] αὐτῇ as printed; the transcription normalises to αὑτῇ.",
          "[Volkmann p.91, l.5] αὐτὴν as printed; the transcription normalises to αὑτὴν.",
          "[Volkmann p.91, l.18] αὐτῷ as printed; the transcription normalises to αὑτῷ."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 1, pp. 89–91); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "ὁ λόγος in the second paragraph is 'the argument', the ordinary sense (glossary). αἰσχρός and αἶσχος stay 'ugly' and 'ugliness' of the soul as of bodies, so that the argument's symmetry with καλός survives (glossary). Volkmann brackets τὸ before αἶσχος as a deletion."
      },
      {
        "id": "enn.1.6.6",
        "locator": {
          "porphyrian": "I.6",
          "chronological": 1,
          "chapter": 6,
          "volkmann_page": "91-92"
        },
        "text": "ἔστι γὰρ δή, ὡς ὁ παλαιὸς λόγος, καὶ ἡ σωφροσύνη καὶ ἡ ἀνδρεία καὶ πᾶσα ἀρετὴ κάθαρσις καὶ ἡ φρόνησις αὐτή. διὸ καὶ αἱ τελεταὶ ὀρθῶς αἰνίττονται τὸν μὴ κεκαθαρμένον καὶ εἰς ᾅδου κείσεσθαι ἐν βορβόρῳ, ὅτι τὸ μὴ καθαρὸν βορβόρῳ διὰ κάκην φίλον: οἷα δὴ καὶ ὗες, οὐ καθαραὶ τὸ σῶμα, χαίρουσι τῷ τοιούτῳ. τί γὰρ ἂν καὶ εἴη σωφροσύνη ἀληθὴς ἢ τὸ μὴ προσομιλεῖν ἡδοναῖς τοῦ σώματος, φεύγειν δὲ ὡς οὐ καθαρὰς οὐδὲ καθαροῦ; ἡ δὲ ἀνδρεία ἀφοβία θανάτου. ὁ δέ ἐστι χωρὶς εἶναι τὴν ψυχὴν τοῦ σώματος. οὐ φοβεῖται δὲ τοῦτο, ὃς ἀγαπᾷ μόνος γενέσθαι. μεγαλοψυχία δὲ δὴ ὑπεροψία τῶν τῇδε. ἡ δὲ φρόνησις νόησις ἐν ἀποστροφῇ τῶν κάτω, πρὸς δὲ τὰ ἄνω τὴν ψυχὴν ἄγουσα. γίνεται οὖν ἡ ψυχὴ καθαρθεῖσα εἶδος καὶ λόγος καὶ πάντη ἀσώματος καὶ νοερὰ καὶ ὅλη τοῦ θείου, ὅθεν ἡ πηγὴ τοῦ καλοῦ καὶ τὰ συγγενῆ πάντα τοιαῦτα. ψυχὴ οὖν ἀναχθεῖσα πρὸς νοῦν ἐπὶ τὸ μᾶλλόν ἐστι καλόν. νοῦς δὲ καὶ τὰ παρὰ νοῦ τὸ κάλλος αὐτῇ οἰκεῖον καὶ οὐκ ἀλλότριον, ὅτι τότε ἐστὶν ὄντως μόνον ψυχή. διὸ καὶ λέγεται ὀρθῶς τὸ ἀγαθὸν καὶ καλὸν τὴν ψυχὴν γίνεσθαι ὁμοιωθῆναι εἶναι θεῷ, ὅτι ἐκεῖθεν τὸ καλὸν καὶ ἡ μοῖρα ἡ ἑτέρα τῶν ὄντων. μᾶλλον δὲ τὰ ὄντα ἡ καλλονή ἐστιν, ἡ δὲ ἑτέρα φύσις τὸ αἰσχρόν. τὸ δ’ αὐτὸ [αἰσχρὸν] καὶ πρῶτον κακόν, ὥστε κἀκεῖνο ταὐτὸν ἀγαθόν τε καὶ καλόν, ἢ τἀγαθόν τε καὶ καλλονή. ὁμοίως οὖν ζητητέον καλόν τε καὶ ἀγαθὸν καὶ αἰσχρόν τε καὶ κακόν. καὶ τὸ πρῶτον θετέον τὴν καλλονήν, ὅπερ καὶ τἀγαθόν: ἀφ̓ οὗ νοῦς εὐθὺς τὸ καλόν: ψυχὴ δὲ νῷ καλόν: τὰ δὲ ἄλλα ἤδη παρὰ ψυχῆς μορφούσης καλά, τά τε ἐν ταῖς πράξεσι τά τε ἐν τοῖς ἐπιτηδεύμασι. καὶ δὴ καὶ τὰ σώματα, ὅσα οὕτω λέγεται, ψυχὴ ἤδη ποιεῖ: ἅτε γὰρ θεῖον οὖσα καὶ οἷον μοῖρα τοῦ καλοῦ, ὧν ἂν ἐφάψηται καὶ κρατῇ, καλὰ ταῦτα, ὡς δυνατὸν αὐτοῖς μεταλαβεῖν, ποιεῖ.",
        "translation": {
          "text": "For indeed, as the ancient saying has it, self-control and courage and every virtue is a purification, and so is wisdom itself. That is why the mysteries say rightly, in their riddling way, that one who has not been purified will lie in mire in Hades: because what is not pure is fond of mire through its badness — as pigs, which are not pure in body, delight in such stuff.\n\nFor what would true self-control be but not to consort with the pleasures of the body, but to flee them as impure and as belonging to what is impure? And courage is fearlessness of death; and death is the soul's being apart from the body. One who is glad to be alone does not fear this. Greatness of soul is disdain for the things here. And wisdom is an intellection that turns away from the things below and leads the soul to the things above.\n\nThe soul, then, once purified, becomes form and rational form, and wholly incorporeal and intellectual, and entirely of the divine, where the spring of the beautiful is, and all the things akin to it. The soul, led up to intellect, is beautiful in a greater degree. And intellect and the things from intellect are its beauty, its own and not alien, because only then is it truly soul. That is why it is rightly said that the soul's becoming good and beautiful is its being made like to god, because from there come the beautiful and the other portion of the things that are. Or rather, the things that are are loveliness, and the other nature is the ugly; and this same is the first evil, so that on that side too the same is good and beautiful — or, the good and loveliness.\n\nWe must, then, inquire in the same way into beautiful and good, and ugly and evil. And first we must set down loveliness, which is also the good; from it, intellect is at once the beautiful; and soul is beautiful by intellect; and the other things are then beautiful from soul as it shapes them, both those in actions and those in pursuits. And bodies too, those that are called so, soul makes so: for since it is divine and, as it were, a portion of the beautiful, whatever it touches and masters it makes beautiful, as far as they are able to partake.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Volkmann p.92, l.4] τῶν as printed; the transcription misaccents it τῷν.",
          "[Volkmann p.92, l.17] Volkmann brackets αἰσχρὸν as a deletion; the transcription drops the brackets."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 1, pp. 91–92); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "'Made like to god' is Plato, Theaetetus 176b (ὁμοίωσις θεῷ). ἡ μοῖρα ἡ ἑτέρα τῶν ὄντων is rendered literally, 'the other portion of the things that are'; the phrase is disputed and the English does not settle it. καλλονή is 'loveliness', kept apart from κάλλος (glossary). Volkmann brackets αἰσχρὸν in 'this same [ugly] is the first evil'; the English follows the text without it."
      },
      {
        "id": "enn.1.6.7",
        "locator": {
          "porphyrian": "I.6",
          "chronological": 1,
          "chapter": 7,
          "volkmann_page": "92-94"
        },
        "text": "ἀναβατέον οὖν πάλιν ἐπὶ τὸ ἀγαθόν, οὗ ὀρέγεται πᾶσα ψυχή. εἴ τις οὖν εἶδεν αὐτό, οἶδεν ὃ λέγω, ὅπως καλόν. ἐφετὸν μὲν γὰρ ὡς ἀγαθὸν καὶ ἡ ἔφεσις πρὸς τοῦτο, τεῦξις δὲ αὐτοῦ ἀναβαίνουσι πρὸς τὸ ἄνω καὶ ἐπιστραφεῖσι καὶ ἀποδυομένοις, ἃ καταβαίνοντες ἠμφιέσμεθα: οἷον ἐπὶ τὰ ἅγια τῶν ἱερῶν τοῖς ἀνιοῦσι καθάρσεις τε καὶ ἱματίων ἀποθέσεις τῶν πρὶν καὶ τὸ γυμνοῖς ἀνιέναι: ἕως ἄν τις παρελθὼν ἐν τῇ ἀναβάσει πᾶν ὅσον ἀλλότριον τοῦ θεοῦ αὐτῷ μόνῳ αὐτὸ μόνον ἴδῃ εἰλικρινές, ἁπλοῦν, καθαρόν, ἀφ̓ οὗ πάντα ἐξήρτηται, καὶ πρὸς αὐτὸ βλέπει καὶ ἔστι καὶ ζῇ καὶ νοεῖ: ζωῆς γὰρ αἴτιον καὶ νοῦ καὶ τοῦ εἶναι. τοῦτο οὖν εἴ τις ἴδοι, ποίους ἂν ἴσχοι ἔρωτας, ποίους δὲ πόθους, βουλόμενος αὐτῷ συγκερασθῆναι, πῶς δ’ ἂν ἐκπλαγείη μεθ̓ ἡδονῆς; ἔστι γὰρ τῷ μὲν μήπω ἰδόντι ὀρέγεσθαι ὡς ἀγαθοῦ: τῷ δὲ ἰδόντι ὑπάρχει ἐπὶ καλῷ ἄγασθαί τε καὶ θάμβους πίμπλασθαι μεθ̓ ἡδονῆς καὶ ἐκπλήττεσθαι ἀβλαβῶς καὶ ἐρᾶν ἀληθῆ ἔρωτα καὶ δριμέος πόθου καὶ τῶν ἄλλων ἐρώτων καταγελᾶν καὶ τῶν πρόσθεν νομιζομένων καλῶν καταφρονεῖν: ὁποῖον πάσχουσιν ὅσοι θεῶν εἴδεσιν ἢ δαιμόνων προστυχόντες οὐκέτ̓ ἂν ἀποδέχοιντο ὁμοίως ἄλλων κάλλη σωμάτων. τί δῆτα οἰόμεθα, εἴ τις αὐτὸ τὸ καλὸν θεῷτο αὐτὸ ἐφ̓ ἑαυτοῦ καθαρόν, μὴ σαρκῶν, μὴ σώματος ἀνάπλεων, μὴ ἐν γῇ, μὴ ἐν οὐρανῷ, ἵν’ ᾖ καθαρόν; καὶ γὰρ ἐπακτὰ πάντα ταῦτα καὶ μέμικται καὶ οὐ πρῶτα, παρ’ ἐκείνου δέ. εἰ οὖν ἐκεῖνο, ὃ χορηγεῖ μὲν ἅπασιν, ἐφ̓ ἑαυτοῦ δὲ μένον δίδωσι καὶ οὐ δέχεταί τι εἰς αὐτό, ἴδοι, μένων ἐν τῇ θέᾳ τοῦ τοιούτου καὶ ἀπολαύων αὐτοῦ ὁμοιούμενος τίνος ἂν ἔτι δέοιτο καλοῦ; τοῦτο γὰρ αὐτὸ μάλιστα κάλλος ὂν αὐτὸ καὶ τὸ πρῶτον ἐργάζεται τοὺς ἐραστὰς αὐτοῦ καλοὺς καὶ ἐραστοὺς ποιεῖ. οὗ δὴ καὶ ἀγὼν μέγιστος καὶ ἔσχατος ψυχαῖς πρόκειται, ὑπὲρ οὗ καὶ ὁ πᾶς πόνος, μὴ ἀμοίρους γενέσθαι τῆς ἀρίστης θέας, ἧς ὁ μὲν τυχὼν μακάριος ὄψιν μακαρίαν τεθεαμένος: ἀτυχὴς δὲ τούτου ὁ μὴ τυχών. οὐ γὰρ ὁ χρωμάτων ἢ σωμάτων καλῶν μὴ τυχὼν οὐδὲ δυνάμεως οὐδὲ ἀρχῶν οὐδ’ ὁ βασιλείας μὴ τυχὼν ἀτυχής, ἀλλ’ ὁ τούτου καὶ μόνου, ὑπὲρ οὗ τῆς τεύξεως καὶ βασιλείας καὶ ἀρχὰς γῆς ἁπάσης καὶ θαλάττης καὶ οὐρανοῦ προέσθαι χρεών, εἰ καταλιπών τις ταῦτα καὶ ὑπεριδὼν εἰς ἐκεῖνο στραφεὶς ἴδοι.",
        "translation": {
          "text": "We must go up again, then, to the good, which every soul desires. Anyone who has seen it knows what I mean, and how beautiful it is. For it is desired as good, and the desire is toward it; but it is attained by those who go up to what is above, and turn toward it, and strip off what we put on in coming down — as for those who go up to the holy places of the temples there are purifications, and the putting off of the clothes they wore before, and going up naked — until, passing in the ascent everything that is alien to the god, one sees with oneself alone it alone, unmixed, simple, pure, on which all things depend, and toward which they look, and are, and live, and think: for it is the cause of life and of intellect and of being.\n\nIf anyone should see this, what loves would he have, what longings, wanting to be blended with it; how he would be struck, and with pleasure! For one who has not yet seen it may desire it as good; but one who has seen it can wonder at it as beautiful, and be filled with astonishment and pleasure, and be struck without harm, and love with a true love and a piercing longing, and laugh at other loves, and despise the things he formerly thought beautiful: as those feel who have met with the forms of gods or daemons, and would no longer welcome the beauties of other bodies in the same way.\n\nWhat, then, do we think, if someone should behold the beautiful itself, itself by itself, pure, not filled with flesh or body, not on earth, not in heaven, so that it may be pure? For all these things are brought in from outside and mixed, and are not first, but come from it. If, then, he should see that which supplies all things, but gives while remaining by itself, and receives nothing into itself — remaining in the seeing of such a thing, and enjoying it, and becoming like it — what other beautiful thing would he still need? For this, being itself beauty most of all, and the first beauty, makes its lovers beautiful and lovable.\n\nAnd here the greatest and last contest is set before souls, for which is all the toil: not to be left without a share in the best of sights. The one who attains it is blessed, having looked on a blessed sight; and unfortunate is the one who does not attain it. For it is not the one who fails to attain beautiful colours or bodies, nor power, nor offices, nor kingship, who is unfortunate, but the one who fails to attain this and this alone; for the attaining of it one must give up kingships and rule over all earth and sea and heaven, if by leaving these and looking beyond them one might turn to it and see.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Volkmann p.93, l.6] αὐτῷ as printed; the transcription normalises to αὑτῷ.",
          "[Volkmann p.93, l.27] αὐτό as printed; the transcription normalises to αὑτό.",
          "[Volkmann p.93, l.29] ὂν as printed; the transcription reads ἂν.",
          "[Volkmann p.93, l.32] ὑπὲρ as printed; the transcription misaccents it.",
          "[Volkmann p.94, l.2] The raised stop after τεθεαμένος, dropped by the transcription, is restored.",
          "The transcription encodes the elided forms παρ’ and δι’ as παῤ and δἰ; the printed elisions are restored (1 place)."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 1, pp. 92–94); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "θεῶν εἴδεσιν is 'the forms of gods', held to the glossary's 'form' for εἶδος although 'appearances' is the sense; the reader should hear both. Volkmann prints ὂν in 'being itself beauty most of all'; the transcription's ἂν would make the clause potential, and the plate was checked for it."
      },
      {
        "id": "enn.1.6.8",
        "locator": {
          "porphyrian": "I.6",
          "chronological": 1,
          "chapter": 8,
          "volkmann_page": "94-95"
        },
        "text": "τίς οὖν ὁ τρόπος; τίς μηχανή; πῶς τις θεάσεται κάλλος ἀμήχανον οἷον ἔνδον ἐν ἁγίοις ἱεροῖς μένον οὐδὲ προιὸν εἰς τὸ ἔξω, ἵνα τις καὶ βέβηλος ἴδῃ; ἴτω δὴ καὶ συνεπέσθω εἰς τὸ εἴσω ὁ δυνάμενος ἔξω καταλιπὼν ὄψιν ὀμμάτων μηδ’ ἐπιστρέφων αὐτὸν εἰς τὰς προτέρας ἀγλαίας σωμάτων. ἰδόντα γὰρ δεῖ τὰ ἐν σώμασι καλὰ μήτοι προστρέχειν, ἀλλὰ γνόντα, ὥς εἰσιν εἰκόνες καὶ ἴχνη καὶ σκιαί, φεύγειν πρὸς ἐκεῖνο, οὗ ταῦτα εἰκόνες. εἰ γάρ τις ἐπιδράμοι λαβεῖν βουλόμενος ὡς ἀληθινοῦ, οἷα εἰδώλου καλοῦ ἐφ̓ ὕδατος ὀχουμένου, οὗ λαβεῖν βουληθείς, ὥς πού τις μῦθος, δοκεῖ μοι, αἰνίττεται, δὺς εἰς τὸ κάτω τοῦ ῥεύματος ἀφανὴς ἐγένετο, τὸν αὐτὸν δὴ τρόπον ὁ ἐχόμενος τῶν καλῶν σωμάτων καὶ μὴ ἀφιεὶς οὐ τῷ σώματι, τῇ δὲ ψυχῇ καταδύσεται εἰς σκοτεινὰ καὶ ἀτερπῆ τῷ νῷ βάθη, ἔνθα τυφλὸς [καὶ] ἐν ᾅδου μένων καὶ ἐνταῦθα κἀκεῖ σκιαῖς συνέσται. φεύγωμεν δὴ φίλην ἐς πατρίδα, ἀληθέστερον ἄν τις παρακελεύοιτο. τίς οὖν ἡ φυγή; καὶ πῶς ἀναξόμεθα; οἷον ἀπὸ μάγου Κίρκης φησὶν ἢ Καλυψοῦς Ὀδυσσεὺς αἰνιττόμενος, δοκεῖ μοι, μεῖναι οὐκ ἀρεσθείς, καίτοι ἔχων ἡδονὰς δι’ ὀμμάτων καὶ κάλλει πολλῷ αἰσθητῷ συνών. πατρὶς δὲ ἡμῖν, ὅθενπερ ἤλθομεν, καὶ πατὴρ ἐκεῖ. τίς οὖν ὁ στόλος καὶ ἡ φυγή; οὐ ποσὶ δεῖ διανύσαι: πανταχοῦ γὰρ φέρουσι πόδες ἐπὶ γῆν ἄλλην ἀπ’ ἄλλης: οὐδέ σε δεῖ ἵππων ὄχημα ἤ τι θαλάττιον παρασκευάσαι, ἀλλὰ ταῦτα πάντα ἀφεῖναι δεῖ καὶ μὴ βλέπειν, ἀλλ’ οἷον μύσαντα ὄψιν ἄλλην ἀλλάξασθαι καὶ ἀνεγεῖραι, ἣν ἔχει μὲν πᾶς, χρῶνται δὲ ὀλίγοι.",
        "translation": {
          "text": "What, then, is the way? What is the means? How is one to behold a beauty beyond all means, which remains, as it were, within, in the holy sanctuaries, and does not come out to the outside, so that the profane too might see it? Let whoever is able go, and follow it within, leaving outside the sight of the eyes, and not turning himself back to the former splendours of bodies. For when he sees the beauties in bodies he must not run to them, but know that they are images and traces and shadows, and flee to that of which these are images. For if someone should run to them wanting to seize them as real — like a beautiful image riding on water, which someone wanted to seize, as some story hints, I think, and he plunged down into the depth of the stream and vanished — in the same way the one who holds to beautiful bodies and will not let them go will sink, not in body but in soul, into depths dark and joyless to intellect, where, blind in Hades, he will consort with shadows both here and there.\n\n'Let us flee, then, to our dear fatherland': this is what one would more truly urge. What, then, is the flight? And how shall we put out to sea? As Odysseus says, speaking in riddles, I think, of his escape from the sorceress Circe or from Calypso — not content to stay, although he had pleasures for the eyes and consorted with much beauty that the senses perceive. Our fatherland is that from which we came, and our father is there.\n\nWhat, then, is the journey, and the flight? It is not to be accomplished on foot; for feet carry us everywhere from one land to another. Nor must you make ready a chariot and horses, or anything on the sea; you must let all these things go, and not look, but, as it were closing your eyes, exchange this sight for another and wake it — the sight which everyone has, but few use.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Volkmann p.94, l.15] αὐτὸν as printed; the transcription normalises to αὑτὸν.",
          "[Volkmann p.94, l.26] Volkmann brackets καὶ as a deletion; the transcription drops the brackets.",
          "The transcription encodes the elided forms παρ’ and δι’ as παῤ and δἰ; the printed elisions are restored (1 place)."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 1, pp. 94–95); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "'Let us flee to our dear fatherland' echoes Homer, Iliad 2.140 and 9.27. The image on the water is Narcissus, whom Plotinus does not name. κάλλος ἀμήχανον answers τίς μηχανή, and 'a beauty beyond all means' keeps the play. Volkmann brackets καὶ in 'blind [and] in Hades'; the English follows the text without it."
      },
      {
        "id": "enn.1.6.9",
        "locator": {
          "porphyrian": "I.6",
          "chronological": 1,
          "chapter": 9,
          "volkmann_page": "95-96"
        },
        "text": "τί οὖν ἐκείνη ἡ ἔνδον βλέπει; ἄρτι μὲν ἐγειρομένη οὐ πάνυ τὰ λαμπρὰ δύναται βλέπειν. ἐθιστέον οὖν τὴν ψυχὴν αὐτὴν πρῶτον μὲν τὰ καλὰ βλέπειν ἐπιτηδεύματα: εἶτα ἔργα καλά, οὐχ ὅσα αἱ τέχναι ἐργάζονται, ἀλλ’ ὅσα οἱ ἄνδρες οἱ λεγόμενοι ἀγαθοί: εἶτα ψυχὴν ἰδὲ τῶν τὰ ἔργα τὰ καλὰ ἐργαζομένων. πῶς ἂν οὖν ἴδοις ψυχὴν ἀγαθὴν οἷον τὸ κάλλος ἔχει; ἄναγε ἐπὶ σαυτὸν καὶ ἰδέ: κἂν μήπω σαυτὸν ἴδῃς καλόν, οἷα ποιητὴς ἀγάλματος, ὃ δεῖ καλὸν γενέσθαι, τὸ μὲν ἀφαιρεῖ, τὸ δὲ ἀπέξεσε, τὸ δὲ λεῖον, τὸ δὲ καθαρὸν ἐποίησεν, ἕως ἔδειξε καλὸν ἐπὶ τῷ ἀγάλματι πρόσωπον, οὕτω καὶ σὺ ἀφαίρει ὅσα περιττὰ καὶ ἀπεύθυνε ὅσα σκολιά, ὅσα σκοτεινὰ καθαίρων ἐργάζου εἶναι λαμπρὰ καὶ μὴ παύσῃ τεκταίνων τὸ σὸν ἄγαλμα, ἕως ἂν ἐκλάμψῃ σοι τῆς ἀρετῆς ἡ θεοειδὴς ἀγλαία, ἕως ἂν ἴδῃς σωφροσύνην ἐν ἁγνῷ βεβῶσαν βάθρῳ. εἰ γέγονας τοῦτο καὶ εἶδες σαυτὸν καὶ σαυτῷ καθαρῶς συνεγένου οὐδὲν ἔχων ἐμπόδιον πρὸς τὸ εἷς οὕτω γενέσθαι οὐδὲ σὺν αὐτῷ ἄλλο τι ἐντὸς μεμιγμένον ἔχων, ἀλλ’ ὅλος αὐτὸς φῶς ἀληθινὸν μόνον, οὐ μεγέθει μεμετρημένον οὐδὲ σχήματι εἰς ἐλάττωσιν περιγραφὲν οὐδ’ αὖ εἰς μέγεθος δι’ ἀπειρίας αὐξηθέν, ἀλλ’ ἀμέτρητον πανταχοῦ, ὡς ἂν μεῖζον παντὸς μέτρου καὶ παντὸς κρεῖσσον ποσοῦ: εἰ τοῦτο γενόμενον σαυτὸν ἴδοις, ὄψις ἤδη γενόμενος θαρσήσας περὶ σαυτῷ καὶ ἐνταῦθα ἤδη ἀναβεβηκὼς μηκέτι τοῦ δεικνύντος δεηθεὶς ἀτενίσας ἰδέ: οὗτος γὰρ μόνος ὁ ὀφθαλμὸς τὸ μέγα κάλλος βλέπει. ἐὰν δὲ ἴῃ ἐπὶ τὴν θέαν λημῶν κακίαις καὶ οὐ κεκαθαρμένος ἢ ἀσθενής, ἀνανδρίᾳ οὐ δυνάμενος τὰ πάνυ λαμπρὰ βλέπειν, οὐδὲν βλέπει, κἂν ἄλλος δεικνύῃ παρὸν τὸ ὁραθῆναι δυνάμενον. τὸ γὰρ ὁρῶν πρὸς τὸ ὁρώμενον συγγενὲς καὶ ὅμοιον ποιησάμενον δεῖ ἐπιβάλλειν τῇ θέᾳ. οὐ γὰρ ἂν πώποτε εἶδεν ὀφθαλμὸς ἥλιον ἡλιοειδὴς μὴ γεγενημένος, οὐδὲ τὸ καλὸν ἂν ἴδοι ψυχὴ μὴ καλὴ γενομένη. γενέσθω δὴ πρῶτον θεοειδὴς πᾶς καὶ καλὸς πᾶς, εἰ μέλλει θεάσασθαι τἀγαθόν τε καὶ καλόν. ἥξει γὰρ πρῶτον ἀναβαίνων ἐπὶ τὸν νοῦν κἀκεῖ πάντα εἰσόψεται καλὰ τὰ εἴδη καὶ φήσει τὸ κάλλος τοῦτο εἶναι, τὰς ἰδέας: πάντα γὰρ ταύταις καλά, τοῖς νοῦ γεννήμασι καὶ οὐσίᾳ. τὸ δὲ ἐπέκεινα τούτου τὴν τοῦ ἀγαθοῦ λέγομεν φύσιν προβεβλημένον τὸ καλὸν πρὸ αὐτῆς ἔχουσαν. ὥστε ὁλοσχερεῖ μὲν λόγῳ τὸ πρῶτον καλόν: διαιρῶν δὲ τὰ νοητὰ τὸ μὲν νοητὸν καλὸν τὸν τῶν εἰδῶν φήσει τόπον, τὸ δ’ ἀγαθὸν τὸ ἐπέκεινα καὶ πηγὴν καὶ ἀρχὴν τοῦ καλοῦ. ἢ ἐν τῷ αὐτῷ τὸ ἀγαθὸν καὶ καλὸν πρῶτον θήσεται: πλὴν ἐκεῖ τὸ καλόν.",
        "translation": {
          "text": "What, then, does that inner sight see? Newly awakened, it is not quite able to look at bright things. The soul itself must first be accustomed to look at beautiful pursuits, then at beautiful works — not the works that the crafts produce, but those that men called good produce — and then look at the soul of those who work these beautiful works.\n\nHow, then, might you see the sort of beauty a good soul has? Go back into yourself and look. And if you do not yet see yourself as beautiful, then, as the maker of a statue which has to become beautiful cuts away here and smooths there, makes one part clean and another clear, until he has shown a beautiful face upon the statue, so you too: cut away all that is excessive, straighten all that is crooked, and labour to make all that is dark bright by cleaning it; and do not stop working at your own statue until the godlike splendour of virtue shines out upon you, until you see self-control standing on its holy pedestal.\n\nIf you have become this, and have seen it, and have come to be at home with yourself in purity, with nothing to hinder you from becoming one in this way, with nothing else mixed within you together with yourself, but all of you yourself true light alone — not measured by magnitude, nor bounded by a shape into littleness, nor again enlarged into magnitude by unboundedness, but wholly unmeasured everywhere, as being greater than every measure and better than every quantity — if you see that you have become this, then, having become sight itself, take courage about yourself, and, having already ascended here and no longer needing one to show you, look with a steady gaze. For this eye alone sees the great beauty.\n\nBut if a man comes to the seeing bleary-eyed with wickednesses and not purified, or weak, and through unmanliness unable to look at what is very bright, he sees nothing, even if another should show him what is present and able to be seen. For the seeing must make itself akin and like to the thing seen before it applies itself to the seeing. For never yet did an eye see the sun without having become sunlike, nor could a soul see the beautiful without having become beautiful. Let everyone, then, first become godlike and all beautiful, if he means to behold the good and the beautiful.\n\nFor he will come first, ascending, to intellect, and there he will see all the forms as beautiful, and will say that this is beauty, the ideas; for all things are beautiful by these, the offspring and the essence of intellect. And what is beyond this we call the nature of the good, which holds the beautiful thrown forward before itself. So, in a general way of speaking, the first is the beautiful; but one who divides the intelligibles will say that the intelligible beautiful is the place of the forms, and that the good is what is beyond, and the spring and principle of the beautiful. Or he will set the good and the beautiful together as first in the same; except that, there, the beautiful is.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Volkmann p.95, l.27] αὐτῷ as printed; the transcription normalises to αὑτῷ.",
          "[Volkmann p.96, l.19] αὐτῆς as printed; the transcription normalises to αὑτῆς.",
          "The transcription encodes the elided forms παρ’ and δι’ as παῤ and δἰ; the printed elisions are restored (1 place)."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 1, pp. 95–96); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": null
      },
      {
        "id": "enn.3.8.1",
        "locator": {
          "porphyrian": "III.8",
          "chronological": 30,
          "chapter": 1,
          "volkmann_page": "331-332"
        },
        "text": "Παίζοντες δὴ τὴν πρώτην πρὶν ἐπιχειρεῖν σπουδάζειν εἰ λέγοιμεν πάντα θεωρίας ἐφίεσθαι καὶ εἰς τέλος τοῦτο βλέπειν, οὐ μόνον ἔλλογα ἀλλὰ καὶ ἄλογα ζῷα καὶ τὴν ἐν τοῖς φυτοῖς φύσιν καὶ τὴν ταῦτα γεννῶσαν γῆν, καὶ πάντα τυγχάνειν καθ’ ὅσον οἷόν τε αὐτοῖς, ἄλλα δὲ ἄλλως καὶ θεωρεῖν καὶ τυγχάνειν καὶ τὰ μὲν ἀληθῶς, τὰ δὲ μίμησιν καὶ εἰκόνα τούτου λαμβάνοντα: ἆρ’ ἄν τις ἀνάσχοιτο τὸ παράδοξον τοῦ λόγου; ἢ πρὸς ἡμᾶς αὐτοῦ γινομένου κίνδυνος οὐδεὶς ἐν τῷ παίζειν τὰ αὐτῶν γενήσεται. ἆρ’ οὖν καὶ ἡμεῖς παίζοντες ἐν τῷ παρόντι θεωροῦμεν; ἢ καὶ ἡμεῖς καὶ πάντες ὅσοι παίζουσι τοῦτο ποιοῦσι καὶ τούτου γε παίζουσιν ἐφιέμενοι καὶ κινδυνεύει, εἴτε τις παῖς εἴτε ἀνὴρ παίζει ἢ σπουδάζει, θεωρίας ἕνεκεν ὁ μὲν σπουδάζειν, ὁ δὲ παίζειν, καὶ πρᾶξις πᾶσα εἰς θεωρίαν τὴν σπουδὴν ἔχειν, ἡ μὲν ἀναγκαία καὶ ἐπιπλέον τὴν θεωρίαν ἕλκουσα πρὸς τὸ ἔξω, ἡ δὲ ἑκούσιος λεγομένη ἐπ’ ἔλαττον μέν, ὅμως δὲ καὶ αὐτὴ ἐφέσει θεωρίας γινομένη. ἀλλὰ ταῦτα μὲν ὕστερον: νῦν δὲ λέγωμεν περί τε γῆς αὐτῆς καὶ δένδρων καὶ ὅλως φυτῶν τίς αὐτῶν ἡ θεωρία, καὶ πῶς τὰ παρ’ αὐτῆς ποιούμενα καὶ γεννώμενα ἐπὶ τὴν τῆς θεωρίας ἀνάξομεν ἐνέργειαν, καὶ πῶς ἡ φύσις, ἣν ἀφάνταστόν φασι καὶ ἄλογον εἶναι, θεωρίαν τε ἐν αὐτῇ ἔχει καὶ [πῶς] ἃ ποιεῖ διὰ θεωρίαν ποιεῖ, ἣν οὐκ ἔχει.",
        "translation": {
          "text": "Suppose that, playing at first before we set about being serious, we were to say that all things aim at contemplation and look to this as their end — not only rational animals but irrational ones too, and the nature in plants, and the earth that begets them — and that all attain it as far as they can, different things in different ways, both contemplating and attaining, some truly, others taking an imitation and an image of it: would anyone put up with the paradox of the argument? Or, since the argument arises among ourselves, there will be no danger in our playing with what is our own.\n\nAre we, then, contemplating now, as we play? Or do we and all who play do this, and play at least aiming at this? And it may be that, whether a child or a man plays or is serious, the one is serious and the other plays for the sake of contemplation; and that every action has its seriousness directed to contemplation — necessary action drawing contemplation for the most part toward what is outside, action called voluntary less so, but even this comes about through a desire for contemplation.\n\nBut this later. Now let us say, about the earth itself and trees and plants generally, what their contemplation is, and how we shall lead back the things made and begotten by it to the activity of contemplation; and how nature, which they say is without imagination and irrational, both has contemplation in itself and makes what it makes through a contemplation which it does not have.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Volkmann p.331, l.27] καθ’ as printed; the transcription encodes the elision with a combining mark (καθ̓).",
          "[Volkmann p.332, ll.3, 6, 18] ἆρ’ (twice) and παρ’ as printed; the transcription encodes the elisions as ἆῤ and παῤ.",
          "[Volkmann p.332, l.21] ἐν αὐτῇ as printed; the transcription normalises to the reflexive αὑτῇ.",
          "[Volkmann p.332, l.21] Volkmann brackets πῶς as a deletion in καὶ [πῶς] ἃ ποιεῖ; the transcription drops the brackets."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 1, pp. 331–332); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "ὁ λόγος in the first paragraph is 'the argument', the ordinary sense (glossary). θεωρία and θεωρεῖν are 'contemplation' and 'contemplate' throughout the treatise (glossary); πρᾶξις is 'action', kept apart from ποίησις 'making'. Volkmann brackets the second πῶς as a deletion; the English follows the text without it, so that the last clause stays under the first 'how'. 'Without imagination' renders ἀφάνταστον (lacking φαντασία)."
      },
      {
        "id": "enn.3.8.2",
        "locator": {
          "porphyrian": "III.8",
          "chronological": 30,
          "chapter": 2,
          "volkmann_page": "332-333"
        },
        "text": "ὅτι μὲν οὖν οὔτε χεῖρες ἐνταῦθα οὔτε πόδες οὔτε τι ὄργανον ἐπακτὸν ἢ σύμφυτον, ὕλης δὲ δεῖ, ἐφ’ ἧς ποιήσει, καὶ ἣν ἐν εἴδει ποιήσει, παντί που δῆλον. δεῖ δὲ καὶ τὸ μοχλεύειν ἀφελεῖν ἐκ τῆς φυσικῆς ποιήσεως. ποῖος γὰρ ὠθισμὸς ἢ τίς μοχλεία χρώματα ποικίλα καὶ παντοδαπὰ καὶ σχήματα ποιεῖ; ἐπεὶ οὐδὲ οἱ κηροπλάσται, εἰς οὓς δὴ καὶ βλέποντες ᾠήθησαν τὴν τῆς φύσεως δημιουργίαν τοιαύτην εἶναι, χρώματα δύνανται ποιεῖν μὴ χρώματα ἀλλαχόθεν ἐπάγοντες οἷς ποιοῦσιν. ἀλλὰ γὰρ ἐχρῆν συννοοῦντας ὡς καὶ ἐπὶ τῶν τὰς τέχνας τὰς τοιαύτας μετιόντων δεῖ τι ἐν αὐτοῖς μένειν, καθ’ ὃ μένον διὰ χειρῶν ποιήσουσιν ἃ αὐτῶν ἔργα, ἐπὶ τὸ τοιοῦτον ἀνελθεῖν τῆς φύσεως καὶ αὐτοὺς καὶ συνεῖναι, ὡς μένειν δεῖ καὶ ἐνταῦθα τὴν δύναμιν τὴν οὐ διὰ χειρῶν ποιοῦσαν καὶ πᾶσαν μένειν. οὐ γὰρ δὴ δεῖται τῶν μὲν ὡς μενόντων, τῶν δὲ ὡς κινουμένων — ἡ γὰρ ὕλη τὸ κινούμενον, αὐτῆς δὲ οὐδὲν κινούμενον — ἢ ἐκεῖνο οὐκ ἔσται τὸ κινοῦν πρώτως, οὐδὲ ἡ φύσις τοῦτο, ἀλλὰ τὸ ἀκίνητον τὸ ἐν τῷ ὅλῳ. ὁ μὲν δὴ λόγος, φαίη ἄν τις, ἀκίνητος, αὐτὴ δὲ ἄλλη παρὰ τὸν λόγον καὶ κινουμένη. ἀλλ’ εἰ μὲν πᾶσαν φήσουσι, καὶ ὁ λόγος: εἰ δέ τι αὐτῆς ἀκίνητον, καὶ τοῦτο ὁ λόγος. καὶ γὰρ εἶδος αὐτὴν δεῖ εἶναι καὶ οὐκ ἐξ ὕλης καὶ εἴδους: τί γὰρ δεῖ αὐτῇ ὕλης θερμῆς ἢ ψυχρᾶς; ἡ γὰρ ὑποκειμένη καὶ δημιουργουμένη ὕλη ἥκει τοῦτο φέρουσα, ἢ γίνεται τοιαύτη ἡ μὴ ποιότητα ἔχουσα λογωθεῖσα. οὐ γὰρ πῦρ δεῖ προσελθεῖν, ἵνα πῦρ ἡ ὕλη γένηται, ἀλλὰ λόγον: ὃ καὶ σημεῖον οὐ μικρὸν τοῦ ἐν τοῖς ζῴοις καὶ ἐν τοῖς φυτοῖς τοὺς λόγους εἶναι τοὺς ποιοῦντας καὶ τὴν φύσιν εἶναι λόγον, ὃς ποιεῖ λόγον ἄλλον γέννημα αὐτοῦ δόντα μέν τι τῷ ὑποκειμένῳ μένοντα δ’ αὐτόν. ὁ μὲν οὖν λόγος ὁ κατὰ τὴν μορφὴν τὴν ὁρωμένην ἔσχατος ἤδη καὶ νεκρὸς καὶ οὐκέτι ποιεῖν δύναται ἄλλον, ὁ δὲ ζωὴν ἔχων ὁ τοῦ ποιήσαντος τὴν μορφὴν ἀδελφὸς ὢν καὶ αὐτὸς τὴν αὐτὴν δύναμιν ἔχων ποιεῖ ἐν τῷ γεννωμένῳ.",
        "translation": {
          "text": "That there are no hands here, nor feet, nor any instrument either brought in or grown with it, but that there is need of matter on which it will make and which it will make to be in form, is clear, I suppose, to everyone. And we must also take leverage away from nature's making. For what thrusting or what levering makes colours, varied and of every kind, and figures? Not even the wax-modellers — looking at whom people have in fact supposed that nature's craftsmanship is of this kind — can make colours unless they bring colours from elsewhere to the things they make.\n\nBut they ought to have considered that even in those who practise such arts there must be something that remains within them, by which, remaining, they will make with their hands the things that are their works; and they ought to have gone up themselves to the like of this in nature and understood that here too the power that makes, not through hands, must remain, and remain whole. For it does not need some of itself as remaining and some as moved — matter is what is moved, and nothing of nature is moved — or else the moved part will not be the first mover, nor will nature be this, but the unmoved thing in the whole will.\n\n'The rational form is unmoved,' someone might say, 'but nature itself is other than the rational form, and is moved.' But if they say that the whole of nature is moved, the rational form is moved too; and if something of it is unmoved, this is the rational form. For nature must be a form, and not composed of matter and form: what need has it of matter hot or cold? For the matter that underlies and is worked on comes bringing this with it, or matter that has no quality becomes such by being given rational form. For it is not fire that must come to matter for matter to become fire, but a rational form; and this is no small sign that in animals and in plants it is the rational forms that make, and that nature is a rational form, which makes another rational form, its offspring, that gives something to the substrate but itself remains.\n\nThe rational form in the visible shape, then, is already the last, and dead, and can no longer make another; but the one that has life, being brother of the one that made the shape and having itself the same power, makes in what is begotten.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Volkmann p.332, l.25; p.333, l.3] ἐφ’ and καθ’ as printed; the transcription encodes the elisions with a combining mark.",
          "[Volkmann p.333, l.23] γέννημα αὐτοῦ as printed; the transcription normalises to the reflexive αὑτοῦ."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 1, pp. 332–333); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "λόγος is 'rational form' throughout (glossary). σχήματα is 'figures', kept apart from μορφή 'shape'. The wax-modellers and the levers answer the view that nature works as a craftsman works with tools; the unmoved power that remains while it makes is the thread's central claim about nature. Volkmann prints αὐτ- where the reflexive is meant; the English follows the sense ('itself')."
      },
      {
        "id": "enn.3.8.3",
        "locator": {
          "porphyrian": "III.8",
          "chronological": 30,
          "chapter": 3,
          "volkmann_page": "333-334"
        },
        "text": "πῶς οὖν ποιῶν καὶ οὕτως ποιῶν θεωρίας τινὸς ἂν ἐφάπτοιτο; ἤ, εἰ μένων ποιεῖ καὶ ἐν αὐτῷ μένων ἐστὶ λόγος, εἴη ἂν αὐτὸς θεωρία. ἡ μὲν γὰρ πρᾶξις γένοιτ’ ἂν κατὰ λόγον ἑτέρα οὖσα δηλονότι τοῦ λόγου: ὁ μέντοι λόγος καὶ αὐτὸς συνὼν τῇ πράξει καὶ ἐπιστατῶν οὐκ ἂν εἴη πρᾶξις. εἰ οὖν μὴ πρᾶξις ἀλλὰ λόγος, θεωρία: καὶ ἐπὶ παντὸς λόγου ὁ μὲν ἔσχατος ἐκ θεωρίας καὶ θεωρία οὕτως ὡς τεθεωρημένος, ὁ δὲ πρὸ τούτου πᾶς ὁ μὲν ἄλλος ἄλλως, ὁ μὴ ὡς φύσις ἀλλὰ ψυχή, ὁ δ’ ἐν τῇ φύσει καὶ ἡ φύσις. ἆρά γε καὶ αὐτὸς ἐκ θεωρίας; πάντως μὴν ἐκ θεωρίας: ἀλλ’ εἰ καὶ αὐτὸς τεθεωρηκὼς αὐτόν; ἢ πῶς; ἔστι μὲν γὰρ ἀποτέλεσμα θεωρίας καὶ θεωρήσαντός τινος. πῶς δὲ αὐτὴ ἔχει θεωρίαν; τὴν μὲν δὴ ἐκ λόγου οὐκ ἔχει: λέγω δ’ ἐκ λόγου τὸ σκοπεῖσθαι περὶ τῶν ἐν αὐτῇ. διὰ τί οὖν ζωή τις οὖσα καὶ λόγος καὶ δύναμις ποιοῦσα; ἆρ’ ὅτι τὸ σκοπεῖσθαί ἐστι τὸ μήπω ἔχειν; εἰ δὲ ἔχει, καὶ διὰ τοῦτο ὅτι ἔχει καὶ ποιεῖ. τὸ οὖν εἶναι αὐτῇ ὃ ἔστι τοῦτό ἐστι τὸ ποιεῖν αὐτῇ: ἔστι δὲ θεωρία καὶ θεώρημα, λόγος γάρ. τῷ οὖν εἶναι θεωρία καὶ θεώρημα καὶ λόγος τούτῳ καὶ ποιεῖ ᾗ ταῦτά ἐστιν. ἡ ποίησις ἄρα θεωρία ἡμῖν ἀναπέφανται: ἔστι γὰρ ἀποτέλεσμα θεωρίας μενούσης θεωρίας οὐκ ἄλλο τι πραξάσης, ἀλλὰ τῷ εἶναι θεωρία ποιησάσης.",
        "translation": {
          "text": "How, then, making, and making in this way, could it lay hold of any contemplation? Or, if it makes while remaining, and, remaining in itself, is a rational form, it would itself be contemplation. For action would come about according to a rational form, being plainly other than the rational form; but the rational form itself, though it accompanies the action and presides over it, would not be action. If, then, it is not action but a rational form, it is contemplation.\n\nAnd in every case of rational form, the last comes from contemplation and is contemplation in the sense of having been contemplated; and all that is before it is so in different ways — the one not as nature but as soul, the other the one in nature, that is, nature. Does this one too come from contemplation? Certainly from contemplation. But has it also itself contemplated itself? Or how? For it is the outcome of a contemplation and of something that contemplated.\n\nBut how does nature itself have contemplation? The contemplation that comes from reasoning it does not have — by 'from reasoning' I mean inquiring into what is within it. Why not, when it is a kind of life and a rational form and a power that makes? Is it because to inquire is not yet to have? But it has; and for this very reason, because it has, it also makes. For nature, then, to be what it is, is to make; and it is contemplation and object of contemplation, for it is a rational form. By being contemplation and object of contemplation and rational form, then — by this it also makes, in that it is these. Making, then, has come to light for us as contemplation; for it is the outcome of a contemplation that remains contemplation, that has done nothing else, but has made by being contemplation.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Volkmann p.333, l.31] ἐν αὐτῷ μένων as printed; the transcription normalises to the reflexive αὑτῷ.",
          "[Volkmann p.333, l.32] γένοιτ’ as printed; the transcription encodes the elision with a combining mark.",
          "[Volkmann p.334, ll.9, 12] τεθεωρηκὼς αὐτόν and ἐν αὐτῇ as printed; the transcription normalises both to the reflexive.",
          "[Volkmann p.334, l.14] ἆρ’ as printed; the transcription encodes the elision as ἆῤ."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 1, pp. 333–334); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "λόγος is 'rational form' (glossary) except in ἐκ λόγου, 'from reasoning', the ordinary sense, which Plotinus glosses himself. θεώρημα is 'object of contemplation' (glossary). Volkmann prints αὐτ- where the reflexive is meant; the English follows the sense ('itself')."
      },
      {
        "id": "enn.3.8.4",
        "locator": {
          "porphyrian": "III.8",
          "chronological": 30,
          "chapter": 4,
          "volkmann_page": "334-336"
        },
        "text": "καὶ εἴ τις δὲ αὐτὴν ἔροιτο τίνος ἕνεκα ποιεῖ, εἰ τοῦ ἐρωτῶντος ἐθέλοι ἐπαίειν καὶ λέγειν, εἴποι ἄν: ‘ἐχρῆν μὲν μὴ ἐρωτᾶν, ἀλλὰ συνιέναι καὶ αὐτὸν σιωπῇ, ὥσπερ ἐγὼ σιωπῶ καὶ οὐκ εἴθισμαι λέγειν. τί οὖν συνιέναι; ὅτι τὸ γενόμενόν ἐστι θέαμα ἐμὸν [ἐμοῦ] σιωπησάσης καὶ φύσει γενόμενον θεώρημα, καί μοι γενομένῃ ἐκ θεωρίας τῆς ὡδὶ τὴν φύσιν ἔχειν φιλοθεάμονα ὑπάρχει καὶ τὸ θεωροῦν μου θεώρημα ποιεῖ, ὥσπερ οἱ γεωμέτραι θεωροῦντες γράφουσιν: ἀλλ’ ἐμοῦ μὴ γραφούσης, θεωρούσης δέ, ὑφίστανται αἱ τῶν σωμάτων γραμμαὶ ὥσπερ ἐκπίπτουσαι. καί μοι τὸ τῆς μητρὸς καὶ τῶν γειναμένων ὑπάρχει πάθος: καὶ γὰρ ἐκεῖνοι εἰσὶν ἐκ θεωρίας καὶ ἡ γένεσις ἡ ἐμὴ ἐκείνων οὐδὲν πραξάντων, ἀλλ’ ὄντων μειζόνων λόγων καὶ θεωρούντων αὐτοὺς ἐγὼ γεγέννημαι.’ τί οὖν ταῦτα βούλεται; ὡς ἡ λεγομένη φύσις ψυχὴ οὖσα, γέννημα ψυχῆς προτέρας δυνατώτερον ζώσης, ἡσυχῇ ἐν ἑαυτῇ θεωρίαν ἔχουσα οὐ πρὸς τὸ ἄνω οὐδ’ αὖ ἔτι πρὸς τὸ κάτω, στᾶσα δὲ ἐν ᾧ ἔστιν, ἐν τῇ αὐτῆς στάσει καὶ οἷον συναισθήσει, τῇ συνέσει ταύτῃ καὶ συναισθήσει τὸ μετ’ αὐτὴν εἶδεν ὡς οἷόν τε αὐτῇ καὶ οὐκέτι ἐζήτησεν ἄλλα θεώρημα ἀποτελέσασα ἀγλαὸν καὶ χάριεν. καὶ εἴ τις βούλεται σύνεσίν τινα ἢ αἴσθησιν αὐτῇ διδόναι, οὐχ οἵαν λέγομεν ἐπὶ τῶν ἄλλων τὴν αἴσθησιν ἢ τὴν σύνεσιν, ἀλλ’ οἷον εἴ τις τὴν τοῦ ὕπνου [τῇ] τοῦ ἐγρηγορότος προσεικάσειε. θεωροῦσα γὰρ θεώρημα αὐτῆς ἀναπαύεται γενόμενον αὐτῇ ἐκ τοῦ ἐν αὐτῇ καὶ σὺν αὐτῇ μένειν καὶ θεώρημα εἶναι: καὶ θεωρία ἄψοφος, ἀμυδροτέρα δέ. ἑτέρα γὰρ αὐτῆς εἰς θέαν ἐναργεστέρα, ἡ δὲ εἴδωλον θεωρίας ἄλλης. ταύτῃ δὴ καὶ τὸ γεννηθὲν ὑπ’ αὐτῆς ἀσθενὲς παντάπασιν, ὅτι ἀσθενοῦσα θεωρία ἀσθενὲς θεώρημα ποιεῖ: ἐπεὶ καὶ ἄνθρωποι, ὅταν ἀσθενήσωσιν εἰς τὸ θεωρεῖν, σκιὰν θεωρίας καὶ λόγου τὴν πρᾶξιν ποιοῦνται. ὅτι γὰρ μὴ ἱκανὸν αὐτοῖς τὸ τῆς θεωρίας ὑπ’ ἀσθενείας ψυχῆς, λαβεῖν οὐ δυνάμενοι τὸ θέαμα ἱκανῶς καὶ διὰ τοῦτο οὐ πληρούμενοι, ἐφιέμενοι δὲ αὐτὸ ἰδεῖν, εἰς πρᾶξιν φέρονται, ἵνα ἴδωσιν, ὃ μὴ νῷ ἐδύναντο. ὅταν γοῦν ποιῶσι, καὶ αὐτοὶ ὁρᾶν βούλονται αὐτὸ καὶ θεωρεῖν καὶ αἰσθάνεσθαι καὶ τοὺς ἄλλους, ὅταν ἡ πρόθεσις αὐτοῖς ὡς οἷόν τε πρᾶξις ᾖ. πανταχοῦ δὴ ἀνευρήσομεν τὴν ποίησιν καὶ τὴν πρᾶξιν ἢ ἀσθένειαν θεωρίας ἢ παρακολούθημα: ἀσθένειαν μέν, εἰ μηδέν τις ἔχοι μετὰ τὸ πραχθέν: παρακολούθημα δέ, εἰ ἔχοι ἄλλο πρὸ τούτου κρεῖττον τοῦ ποιηθέντος θεωρεῖν. τίς γὰρ θεωρεῖν τὸ ἀληθινὸν δυνάμενος προηγουμένως ἔρχεται ἐπὶ τὸ εἴδωλον τοῦ ἀληθινοῦ; μαρτυροῦσι δὲ καὶ οἱ νωθέστεροι τῶν παίδων, οἳ πρὸς τὰς μαθήσεις καὶ θεωρίας ἀδυνάτως ἔχοντες ἐπὶ τὰς τέχνας καὶ τὰς ἐργασίας καταφέρονται.",
        "translation": {
          "text": "And if someone were to ask nature why it makes, if it were willing to listen to the questioner and speak, it would say: 'You ought not to have asked, but to have understood, you too, in silence, as I am silent and am not accustomed to speak. Understood what? That what comes to be is my spectacle, made while I was silent, an object of contemplation come to be by nature; and that, since I came to be from a contemplation of this kind, I have a nature that loves spectacle; and what contemplates in me makes an object of contemplation, as the geometers draw as they contemplate. But I do not draw; I contemplate, and the lines of bodies come to subsist as if falling out of me. And what happened to my mother and to those who begot me is mine too: for they also are from contemplation, and my birth came about with them doing nothing; but because they are greater rational forms and contemplate themselves, I have been begotten.'\n\nWhat does this mean? That what is called nature, being a soul, the offspring of a prior soul that lives more powerfully, having contemplation quietly within itself, directed neither upward nor yet downward, but standing where it is, in its own stillness and a kind of self-perception — by this understanding and self-perception it saw what comes after it, as far as it could, and sought nothing further, having brought to completion an object of contemplation, splendid and graceful. And if one wishes to grant it some understanding or perception, it is not the perception or understanding we speak of in other things, but as if one were to compare the awareness of sleep with that of one awake. For it contemplates its own object of contemplation and is at rest, an object that has come to be for it from its remaining in itself and with itself and being an object of contemplation; and its contemplation is soundless, but dimmer. For there is another, clearer to see than it; this one is an image of another contemplation.\n\nThis is why what is begotten by it is altogether weak: a weak contemplation makes a weak object of contemplation. So also human beings, when they are too weak for contemplating, make action a shadow of contemplation and of reason. For because contemplation is not enough for them, through weakness of soul — unable to grasp the spectacle adequately and so not filled by it, yet aiming to see it — they are carried into action, so as to see what they could not see with intellect. At any rate, when they make something, they want to see it themselves and to contemplate it, and they want others to perceive it, whenever their purpose is, as far as possible, action.\n\nEverywhere, then, we shall find that making and action are either a weakness of contemplation or an accompaniment of it: a weakness, if one has nothing beyond what has been done; an accompaniment, if one has something else, prior to this, better than what has been made, to contemplate. For who, able to contemplate what is true, goes first of all to the image of what is true? The duller children bear witness too: unable for learning and contemplation, they sink down to the crafts and manual work.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Volkmann p.334, l.25 – p.335, l.6] Volkmann sets nature's answer in quotation marks, from ‘ἐχρῆν to γεγέννημαι.’; the transcription omits them. Restored.",
          "[Volkmann p.334, l.28] Volkmann brackets ἐμοῦ as a deletion in θέαμα ἐμὸν [ἐμοῦ] σιωπησάσης; the transcription drops the brackets.",
          "[Volkmann p.335, l.18] Volkmann brackets τῇ as a deletion in τὴν τοῦ ὕπνου [τῇ] τοῦ ἐγρηγορότος; the transcription drops the brackets.",
          "[Volkmann p.335, ll.6, 10–11, 19, 20] αὐτοὺς, αὐτῆς (twice), and ἐν αὐτῇ καὶ σὺν αὐτῇ as printed; the transcription normalises all five to the reflexive.",
          "[Volkmann p.336, ll.4, 5] Raised stops after παρακολούθημα and πραχθέν, dropped by the transcription, restored.",
          "[Volkmann p.336, l.8] εἴδωλον as printed; the transcription drops the accent."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 1, pp. 334–336); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "Nature's speech is set in quotation marks by Volkmann. φιλοθεάμονα, 'that loves spectacle', recalls the φιλοθεάμονες of Plato, Republic V 475d. The geometers' 'drawing' plays on θεώρημα as 'theorem', its ordinary sense, while the glossary keeps 'object of contemplation'. συναίσθησις is 'self-perception', kept in the family of αἴσθησις 'perception'. Volkmann brackets ἐμοῦ in 'my spectacle' as a deletion; the English follows the text without it. He also brackets τῇ before τοῦ ἐγρηγορότος; without it the comparison of sleep and waking must be understood rather than read, and the English supplies it, as the sentence requires on either reading. λόγου in 'a shadow of contemplation and of reason' is the ordinary sense (glossary). Volkmann prints αὐτ- where the reflexive is meant; the English follows the sense ('itself')."
      },
      {
        "id": "enn.4.3.22",
        "locator": {
          "porphyrian": "IV.3",
          "chronological": 27,
          "chapter": 22,
          "volkmann_page": "vol. 2, 35"
        },
        "text": "ἆρ’ οὖν οὕτω φατέον, ὅταν ψυχὴ σώματι παρῇ, παρεῖναι αὐτήν, ὡς τὸ πῦρ πάρεστι τῷ ἀέρι; καὶ γὰρ αὖ καὶ τοῦτο παρὸν οὐ πάρεστι καὶ δι’ ὅλου παρὸν οὐδενὶ μίγνυται καὶ ἕστηκε μὲν αὐτό, ὁ δὲ παραρρεῖ: καὶ ὅταν ἔξω γένηται τοῦ ἐν ᾧ τὸ φῶς, ἀπῆλθεν οὐδὲν ἔχων, ἕως δέ ἐστιν ὑπὸ τὸ φῶς, πεφώτισται, ὥστε ὀρθῶς ἔχειν καὶ ἐνταῦθα λέγειν, ὡς ὁ ἀὴρ ἐν τῷ φωτί, ἤπερ τὸ φῶς ἐν τῷ ἀέρι. διὸ καὶ Πλάτων καλῶς τὴν ψυχὴν οὐ θεὶς ἐν τῷ σώματι ἐπὶ τοῦ παντός, ἀλλὰ τὸ σῶμα ἐν τῇ ψυχῇ, φησὶ τὸ μέν τι εἶναι τῆς ψυχῆς ἐν ᾧ τὸ σῶμα, τὸ δὲ ἐν ᾧ σῶμα μηδέν, ὧν δηλονότι δυνάμεων οὐ δεῖται τῆς ψυχῆς τὸ σῶμα. καὶ δὴ καὶ ἐπὶ τῶν ἄλλων ψυχῶν ὁ αὐτὸς λόγος. τῶν μὲν [οὖν] ἄλλων δυνάμεων οὐδὲ παρουσίαν τῷ σώματι λεκτέον τῆς ψυχῆς εἶναι, ὧν δὲ δεῖται, ταῦτα παρεῖναι, καὶ παρεῖναι οὐκ ἐνιδρυθέντα τοῖς μέρεσιν αὐτοῦ οὐδ’ αὖ τῷ ὅλῳ, καὶ πρὸς μὲν αἴσθησιν παρεῖναι παντὶ τῷ αἰσθανομένῳ τὸ αἰσθητικόν, πρὸς δὲ ἐνεργείας ἤδη ἄλλο ἄλλῳ. λέγω δὲ ὧδε:",
        "translation": {
          "text": "Should we say, then, that when soul is present to body it is present as fire is present to air? For this too, being present, is not present; and being present throughout, it mixes with nothing; it stands still itself, while the air flows past. And when the air comes to be outside the place where the light is, it goes off having nothing; but as long as it is under the light, it is lit. So it is right to say here too that the air is in the light, rather than the light in the air.\n\nThis is why Plato did well, in the case of the whole, not to put the soul in the body but the body in the soul, and says that there is some part of soul in which the body is, and some part in which there is no body — those powers of soul, plainly, of which the body has no need. And the same account holds for the other souls too. Of the other powers we must not even say that there is a presence of soul to the body; but those it needs are present, and present not seated in its parts, nor again in the whole. For perception, the perceptive power is present to the whole of what perceives; for its activities, it is already a different part for a different one. I mean this:",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Volkmann vol. 2, p.35, l.1] ἆρ’ as printed; the transcription encodes the elision as ἆῤ. l.3 δι’: likewise δἰ.",
          "[p.35, l.11] ἐν ᾧ as printed; the transcription reads ἐν ὧ.",
          "[p.35, l.15] Volkmann brackets οὖν as a deletion in τῶν μὲν [οὖν] ἄλλων δυνάμεων; the transcription drops the brackets.",
          "[p.35, l.20] ἤδη as printed; the transcription reads ἠδη."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 2, pp. 35); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "Plotinus says fire but means its light, as the rest of the sentence shows; the English keeps 'fire'. 'The body in the soul' is Plato, Timaeus 36d-e. δύναμις is 'power' and ἐνέργεια 'activity' (glossary). Volkmann brackets οὖν as a deletion; the English follows the text without it."
      },
      {
        "id": "enn.4.3.23",
        "locator": {
          "porphyrian": "IV.3",
          "chronological": 27,
          "chapter": 23,
          "volkmann_page": "vol. 2, 35-37"
        },
        "text": "τοῦ σώματος πεφωτισμένου τοῦ ἐμψύχου ὑπὸ τῆς ψυχῆς ἄλλο ἄλλως μεταλαμβάνειν αὐτοῦ μέρος: καὶ κατὰ τὴν τοῦ ὀργάνου πρὸς τὸ ἔργον ἐπιτηδειότητα, δύναμιν τὴν προσήκουσαν εἰς τὸ ἔργον ἀποδιδοῦσαν, οὕτω τοι λέγεσθαι τὴν μὲν ἐν ὀφθαλμοῖς δύναμιν τὴν ὁρατικὴν εἶναι, τὴν δ’ ἐν ὠσὶ τὴν ἀκουστικήν, καὶ γευστικὴν ἐν γλώσσῃ, ὄσφρησιν ἐν ῥισί, τὴν δὲ ἁπτικὴν ἐν παντὶ παρεῖναι: πρὸς γὰρ ταύτην τὴν ἀντίληψιν πᾶν τὸ σῶμα ὄργανον τῇ ψυχῇ παρεῖναι. τῶν δὲ ἁπτικῶν ὀργάνων ἐν πρώτοις τοῖς νεύροις ὄντων, ἃ δὴ καὶ πρὸς τὴν κίνησιν τοῦ ζῴου τὴν δύναμιν ἔχει, ἐνταῦθα τῆς τοιαύτης δούσης ἑαυτήν, ἀρχομένων δὲ ἀπὸ ἐγκεφάλου τῶν νεύρων, τὴν τῆς αἰσθήσεως καὶ ὁρμῆς ἀρχὴν καὶ ὅλως παντὸς τοῦ ζῴου ἐνταῦθα ἔθεσαν φέροντες, οὗ δηλονότι αἱ ἀρχαὶ τῶν ὀργάνων, ἐκεῖ παρεῖναι τὸ χρησόμενον τιθέμενοι. βέλτιον δὲ λέγειν τὴν ἀρχὴν τῆς ἐνεργείας τῆς δυνάμεως ἐκεῖ: ὅθεν γὰρ ἔμελλε κινεῖσθαι τὸ ὄργανον, ἐκεῖ ἔδει οἷον ἐναπερείδεσθαι τὴν δύναμιν τοῦ τεχνίτου ἐκείνην τὴν τῷ ὀργάνῳ πρόσφορον, μᾶλλον δὲ οὐ τὴν δύναμιν: πανταχοῦ γὰρ ἡ δύναμις: ἐκεῖ δὲ τῆς ἐνεργείας ἡ ἀρχή, οὗ ἡ ἀρχὴ τοῦ ὀργάνου. ἐπεὶ οὖν ἡ τοῦ αἰσθάνεσθαι δύναμις καὶ ἡ τοῦ ὁρμᾶν ψυχῆς οὔσης αἰσθητικῆς καὶ φανταστικῆς φύσεως ἐπάνω ἑαυτῆς εἶχε τὸν λόγον, ὡς ἂν γειτονοῦσα πρὸς τὸ κάτω οὗ αὐτὴ ἐπάνω, ταύτῃ ἐτέθη τοῖς παλαιοῖς ἐν τοῖς ἄκροις τοῦ ζῴου παντὸς ἐπὶ τῆς κεφαλῆς, ὡς οὖσα οὐκ ἐν τῷ ἐγκεφάλῳ, ἀλλ’ ὡς ἐν τούτῳ τῷ αἰσθητικῷ, ᾧ ἐν τῷ ἐγκεφάλῳ ἐκεῖνος ἵδρυτο. τὸ μὲν γὰρ ἔδει σώματι διδόναι, καὶ τῷ σώματος μάλιστα τῆς ἐνεργείας δεκτικῷ, τὸ δὲ σώματι οὐδαμοῦ κοινωνοῦν πάντως ἐκείνῳ κοινωνεῖν ἔδει, ὃ ψυχῆς εἶδος ἦν καὶ ψυχῆς δυναμένης τὰς παρὰ τοῦ λόγου ἀντιλήψεις ποιεῖσθαι. αἰσθητικὸν γὰρ κριτικόν πως, καὶ φανταστικὸν οἷον νοερόν, καὶ ὁρμὴ καὶ ὄρεξις φαντασίᾳ καὶ λόγῳ ἑπόμενα. ἐκεῖ οὖν τὸ λογιζόμενον οὐχ ὡς ἐν τόπῳ, ἀλλ’ ὅτι τὸ ἐκεῖ ἀπολαύει αὐτοῦ. πῶς δὲ τὸ ἐκεῖ ἐπὶ τοῦ αἰσθητικοῦ, εἴρηται. τοῦ δὲ φυτικοῦ αὖ καὶ αὐξητικοῦ καὶ θρεπτικοῦ μηδενὸς ἀπολειπομένου, τρέφοντος δὲ τῷ αἵματι, τοῦ δὲ αἵματος τοῦ τρέφοντος ἐν φλεψὶν ὄντος, ἀρχῆς δὲ καὶ φλεβῶν καὶ αἵματος ἐν ἥπατι, ὅθεν ἐναπερειδομένης ταύτῃ τῆς δυνάμεως ἐνταῦθα ἡ τοῦ ἐπιθυμητικοῦ μοῖρα τῆς ψυχῆς οἰκεῖν ἀπεδόθη. ὃ γάρ τοι καὶ γεννᾷ καὶ τρέφει καὶ αὔξει, τοῦτο καὶ τούτων ἐπιθυμεῖν ἀνάγκη. τοῦ δὲ λεπτοῦ καὶ κούφου καὶ ὀξέος καὶ καθαροῦ αἵματος θυμῷ προσφόρου [ὄντος] ὀργάνου, ἡ τούτου πηγή: ἐνταῦθα γὰρ τὸ τοιοῦτον αἷμα ἀποκρίνεται: τῇ τοῦ θυμοῦ ζέσει πεποίηται οἴκησις πρέπουσα.",
        "translation": {
          "text": "when the ensouled body has been lit by the soul, each part of it participates in it in a different way; and according to the fitness of the instrument for its work, soul gives the power suited to that work. So it is said that the power in the eyes is the power of sight, that in the ears the power of hearing, taste in the tongue, smell in the nostrils, while the power of touch is present in the whole — for with a view to this perception the whole body is present to the soul as its instrument.\n\nSince the instruments of touch are first in the nerves, which also have the power for the living being's movement, and since such a power gives itself there, and the nerves begin from the brain, they placed the principle of perception and impulse, and in general of the whole living being, there — supposing that where the principles of the instruments are, there the one who is to use them is present. But it is better to say that the principle of the power's activity is there. For where the instrument was to be moved from, there the power of the craftsman, the power suited to the instrument, had as it were to bear upon it; or rather not the power, for the power is everywhere, but the principle of its activity is there, where the principle of the instrument is.\n\nSince, then, the power of perceiving and the power of impulse, belonging to a soul that is perceptive and imaginative in nature, had reason above them, as neighbouring the lower from above, the ancients placed it at the extremity of the whole living being, in the head: not as being in the brain, but as being in this perceptive part, which was seated in the brain. For the one had to be given to the body, and to the part of the body most receptive of its activity; the other, which shares with body nowhere, had by all means to share with that which was a form of soul — of soul able to receive the apprehensions that come from reason. For the perceptive is in a way a judge, and the imaginative is as it were intellectual, and impulse and desire follow imagination and reason. The reasoning part, then, is there not as in a place, but because what is there enjoys it. How the perceptive part is 'there' has been said.\n\nAgain, since the vegetative, growing and nourishing part is lacking nowhere, and nourishes by the blood, and the nourishing blood is in the veins, and the principle of the veins and of the blood is in the liver, the power as it were bearing on that point, there the desiring portion of the soul was assigned its dwelling. For what begets and nourishes and grows must also desire these things. And since blood that is thin and light and quick and pure is an instrument suited to spiritedness, its source — for there such blood is separated out — has been made a fitting dwelling for the boiling of spiritedness.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[p.37, l.5] Volkmann brackets ὄντος as a deletion in θυμῷ προσφόρου [ὄντος] ὀργάνου; the transcription drops the brackets."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 2, pp. 35-37); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "ἐπιτηδειότης is 'fitness' (glossary): the instrument's fitness for its work is what decides which power of soul it receives. ὄργανον is 'instrument' throughout, not 'organ', so that the craftsman's tool in the second paragraph is heard as the same word. The ancients who put reason in the head, desire in the liver, and spiritedness in the heart are Plato, Timaeus 69c-72d; Plotinus does not name the heart ('its source'). Volkmann brackets ὄντος as a deletion."
      },
      {
        "id": "enn.6.7.11",
        "locator": {
          "porphyrian": "VI.7",
          "chronological": 38,
          "chapter": 11,
          "volkmann_page": "vol. 2, 437-440"
        },
        "text": "λέγεται δὲ οὐδ’ ὁ οὐρανός, καὶ πολλὰ δὲ φαίνεται, οὐκ ἀτιμάσαι τὴν τῶν ζῴων πάντων φύσιν: ἐπεὶ καὶ τόδε τὸ πᾶν πάντα ἔχει. πόθεν οὖν ἔχει; πάντα οὖν ἔχει ὅσα ἐνταῦθα τὰ ἐκεῖ; ἢ ὅσα λόγῳ πεποίηται καὶ κατ’ εἶδος. ἀλλ’ ὅταν πῦρ ἔχῃ, καὶ ὕδωρ ἔχει, ἔχει δὲ πάντως καὶ φυτά. πῶς οὖν τὰ φυτὰ ἐκεῖ; καὶ πῶς πῦρ ζῇ; καὶ πῶς γῆ; ἢ γὰρ ζῇ, ἢ οἷον νεκρὰ ἔσται ἐκεῖ, ὥστε μὴ πᾶν τὸ ἐκεῖ ζῆν. καὶ τί ὅλως ἐστὶν ἐκεῖ καὶ ταῦτα; τὰ μὲν οὖν φυτὰ δύναιτ’ ἂν τῷ λόγῳ συναρμόσαι: ἐπεὶ καὶ τὸ τῇδε φυτὸν λόγος ἐστὶν ἐν ζωῇ κείμενος. εἰ δὴ ὁ ἔνυλος λόγος ὁ τοῦ φυτοῦ, καθ’ ὃν τὸ φυτόν ἐστι, ζωή τις ἐστὶ τοιάδε καὶ ψυχή τις καὶ ὁ λόγος ἕν τι, ἤτοι τὸ πρῶτον φυτόν ἐστιν οὗτος ἢ οὔ, ἀλλὰ πρὸ αὐτοῦ φυτὸν τὸ πρῶτον, ἀφ’ οὗ καὶ τοῦτο. καὶ γὰρ ἐκεῖνο ἕν, ταῦτα δὲ πολλὰ καὶ ἀφ’ ἑνὸς ἐξ ἀνάγκης. εἰ δὴ τοῦτο, δεῖ πολὺ πρότερον ἐκεῖνο ζῆν καὶ αὐτὸ τοῦτο φυτὸν εἶναι, ἀπ’ ἐκείνου δὲ ταῦτα δευτέρως καὶ τρίτως καὶ κατ’ ἴχνος ἐκείνου ζῆν. γῆ δὲ πῶς; καὶ τί τὸ γῇ εἶναι; καὶ τίς ἡ ἐκεῖ γῆ τὸ ζῆν ἔχουσα; ἢ πρότερον τίς αὕτη: τοῦτο δ’ ἐστὶ τί τὸ εἶναι ταύτῃ. δεῖ δὴ μορφήν τινα εἶναι καὶ ἐνταῦθα καὶ λόγον. ἐκεῖ μὲν οὖν ἐπὶ τοῦ φυτοῦ ἔζη καὶ ὁ τῇδε αὐτοῦ λόγος. ἆρ’ οὖν καὶ ἐν τῇδε τῇ γῇ; ἤ, εἰ λάβοιμεν τὰ μάλιστα γήινα γεννώμενα καὶ πλαττόμενα ἐν αὐτῇ, εὕροιμεν ἂν καὶ ἐνταῦθα τὴν γῆς φύσιν. λίθων τοίνυν αὐξήσεις τε καὶ πλάσεις καὶ ὀρῶν ἀναφυομένων ἔνδον μορφώσεις πάντως που λόγου ἐμψύχου δημιουργοῦντος ἔνδοθεν καὶ εἰδοποιοῦντος χρὴ νομίζειν γίνεσθαι, καὶ τοῦτο εἶναι τὸ εἶδος τῆς γῆς τὸ ποιοῦν, ὥσπερ ἐν τοῖς δένδροις τὴν λεγομένην φύσιν, τῷ δὲ ξύλῳ τοῦ δένδρου ἀνάλογον τὴν λεγομένην εἶναι γῆν, καὶ ἀποτμηθέντα τὸν λίθον οὕτως ἔχειν, ὡς εἰ ἐκ τοῦ δένδρου τι κοπείη, μὴ παθόντος δὲ τούτου, ἀλλ’ ἔτι συνηρτημένου, ὡς τὸ μὴ κοπὲν ἐκ τοῦ ζῶντος φυτοῦ. τὴν [δὴ] δημιουργοῦσαν ἐγκαθημένην τῇ γῇ φύσιν ζωὴν ἐν λόγῳ ἀνευρόντες πιστοίμεθα ἂν τὸ ἐντεῦθεν ῥᾳδίως τὴν ἐκεῖ γῆν πολὺ πρότερον ζῶσαν εἶναι καὶ ζωὴν ἔλλογον γῆς, αὐτογῆν καὶ πρώτως γῆν, ἀφ’ ἧς καὶ ἡ ἐνταῦθα γῆ. εἰ δὲ καὶ τὸ πῦρ λόγος τις ἐν ὕλῃ ἐστὶ καὶ τὰ ἄλλα τὰ τοιαῦτα καὶ οὐκ ἐκ τοῦ αὐτομάτου πῦρ — πόθεν γάρ; οὐ γὰρ ἐκ παρατρίψεως, ὡς ἄν τις οἰηθείη: ἤδη γὰρ ὄντος ἐν τῷ παντὶ πυρὸς ἡ παράτριψις ἐχόντων τῶν παρατριβομένων σωμάτων: οὐδὲ γὰρ ἡ ὕλη οὕτως δυνάμει, ὥστε παρ’ αὐτῆς: εἰ δὴ κατὰ λόγον δεῖ τὸ ποιοῦν εἶναι ὡς μορφοῦν, τί ἂν εἴη; ἢ ψυχὴ ποιεῖν πῦρ δυναμένη: τοῦτο δ’ ἐστὶ ζωὴ καὶ λόγος, ἓν καὶ ταὐτὸν ἄμφω. διὸ καὶ Πλάτων ἐν ἑκάστῳ τούτων ψυχήν φησιν εἶναι οὐκ ἄλλως ἢ ὡς ποιοῦσαν τοῦτο δὴ τὸ αἰσθητὸν πῦρ. ἔστιν οὖν καὶ τὸ ἐνταῦθα ποιοῦν πῦρ ζωή τις πυρίνη, ἀληθέστερον πῦρ. τὸ ἄρα ἐπέκεινα πῦρ μᾶλλον ὂν πῦρ μᾶλλον ἂν εἴη ἐν ζωῇ: ζῇ ἄρα καὶ αὐτὸ τὸ πῦρ. ὁ δ’ αὐτὸς λόγος καὶ ἐπὶ τῶν ἄλλων, ὕδατός τε καὶ ἀέρος. ἀλλὰ διὰ τί οὐκ ἔμψυχα καὶ ταῦτα ὥσπερ ἡ γῆ; ὅτι μὲν οὖν καὶ ταῦτα ἐν ζῴῳ τῷ παντί, δῆλόν που, καὶ ὅτι μέρη ζῴου: οὐ φαίνεται δὲ ζωὴ ἐν αὐτοῖς, ὥσπερ οὐδ’ ἐπὶ τῆς γῆς: συλλογίζεσθαι δ’ ἦν κἀκεῖ καὶ ἐκ τῶν γινομένων ἐν αὐτῇ: ἀλλὰ γίνεται καὶ ἐν πυρὶ ζῷα, καὶ ἐν ὕδατι δὲ φανερώτερον: καὶ ἀέρινοι δὲ ζῴων συστάσεις. γινόμενον δὲ τὸ πῦρ ἕκαστον καὶ ταχὺ σβεννύμενον τὴν ἐν τῷ ὅλῳ ψυχὴν παρέρχεται εἴς τε ὄγκον οὐ γεγένηται μένον, ἵν’ [ἂν] ἔδειξε τὴν ἐν αὐτῷ ψυχήν, ἀήρ τε καὶ ὕδωρ ὡσαύτως: ἐπεί, εἰ παγείη πως κατὰ φύσιν, δείξειεν ἄν: ἀλλ’ ὅτι ἔδει εἶναι κεχυμένα, ἣν ἔχει οὐ δείκνυσι. καὶ κινδυνεύει ὅμοιον εἶναι οἷον τὸ ἐπὶ τῶν ὑγρῶν τῶν ἐν ἡμῖν, οἷον αἵματος: ἡ μὲν γὰρ σὰρξ ἔχειν δοκεῖ καὶ ὅ τι ἂν σὰρξ γένηται ἐκ τοῦ αἵματος, τὸ δ’ αἷμα αἴσθησιν οὐ παρεχόμενον ἔχειν οὐ δοκεῖ. καίτοι ἀνάγκη ἐνεῖναι καὶ ἐν αὐτῷ: ἐπεὶ καὶ οὐδέν ἐστι βίαιον γινόμενον περὶ αὐτό, ἀλλ’ ἕτοιμόν ἐστι διεστάναι τῆς ἐνυπαρχούσης ψυχῆς, οἷον καὶ ἐπὶ τῶν στοιχείων τῶν τριῶν δεῖ νομίζειν εἶναι: ἐπεὶ καὶ ὅσα ἐξ ἀέρος συστάντος μᾶλλον ζῷα ἔχει τὸ μὴ αἰσθάνεσθαι εἰς τὸ παθεῖν. ὥσπερ δὲ ὁ ἀὴρ τὸ φῶς ἀτενὲς ὂν καὶ μένον, ἕως μένει αὐτός, παρέρχεται, τοῦτον τὸν τρόπον πάρεισι καὶ τὴν ψυχὴν αὐτοῦ κύκλῳ καὶ οὐ πάρεισι: καὶ τὰ ἄλλα ὡσαύτως.",
        "translation": {
          "text": "Not even the heaven, it is said — and many things appear in it — disdained the nature of every kind of living being; for this universe too has all things. From where, then, does it have them? Has it, then, all the things that are here — are they there? Or all that has been made by rational form and according to form. But when it has fire, it also has water, and by all means it has plants too. How, then, are plants there? And how does fire live? And how earth? For either it lives, or it will be there as if dead, so that not everything there lives. And what, at all, are these things there?\n\nPlants, then, could be fitted to the account; for the plant here too is a rational form set in life. If, then, the enmattered rational form of the plant, by which the plant is, is a life of a certain kind and a soul of some sort, and the rational form is some one thing, then either it is the first plant or it is not, but before it there is the first plant, from which this one too comes. For that is one, and these are many, and from one of necessity. If so, that one must live much before, and be itself this very thing, plant; and from it these live secondarily and thirdly, and after its track.\n\nBut earth — how? And what is being earth? And what is the earth there that has life? Or first, what is this earth — that is, what is being, for it? There must be some shape here too, and a rational form. There, in the case of the plant, even its rational form here was living. Is it so in this earth too? Or, if we took the most earthy things begotten and moulded in it, we should find here too the nature of earth. The growths and mouldings of stones, then, and the inner shapings of mountains as they spring up, we must think come about by all means through an ensouled rational form crafting from within and giving form; and this is the form of earth, the one that makes, as in trees what is called nature, while what is called earth is analogous to the wood of the tree; and the stone cut out is as if something were cut from the tree — not when it has suffered this, but while still attached, like what is not cut from the living plant. Having found, then, that the crafting nature seated in the earth is a life in a rational form, we should easily be persuaded from here that the earth there is living much before, a rational life of earth, earth itself and earth primarily, from which the earth here too comes.\n\nAnd if fire too is a rational form in matter, and the other things of this kind, and fire does not come from chance — for from where? Not from rubbing, as one might think, for rubbing happens when there is already fire in the universe and the bodies rubbed have it; nor is matter so potentially fire that fire comes from it — if, then, what makes must make according to rational form, as shaping, what would it be? Or it is a soul able to make fire; and this is a life and a rational form, the two one and the same. This is why Plato says there is a soul in each of these, in no other way than as making this sensible fire. The fire-making thing here, then, is a kind of fiery life, a truer fire. The fire beyond, then, being more fire, would be more in life: fire itself, then, lives. The same account holds of the others, water and air.\n\nBut why are these not ensouled, as earth is? That they too are in the universal living being is plain, I suppose, and that they are parts of a living being; but life does not show in them, just as it does not in earth either — though there it could be inferred from the things that come to be in it. But living beings come to be in fire too, and in water more plainly, and there are compositions of living beings in air. Each fire, coming to be and quickly quenched, passes by the soul in the whole, and does not become a mass that remains so as to show the soul in it; and air and water likewise. For if they were somehow made firm according to nature, they would show it; but because they had to be diffused, they do not show the soul they have. And it may be as with the liquids in us, such as blood: flesh seems to have soul, and whatever of the blood becomes flesh, but the blood, since it affords no perception, does not seem to have it. Yet it must be in it too, since nothing forced happens to it, but it is ready to separate from the soul present in it; and so we must think it is with the three elements. For even those living beings composed more of air have this: they do not perceive so as to be affected. As air passes by the light, which is unyielding and remains, for as long as the air itself remains, so it passes by the soul around it and does not pass by it; and the others likewise.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[pp.438, 439] The transcription encodes the elisions δύναιτ’, καθ’, ἀφ’ (three times) with a combining mark; the printed elisions are restored.",
          "[p.438, l.18] τίς αὕτη· τοῦτο δ’ ἐστὶ as printed; the transcription puts a stop after τοῦτο.",
          "[p.438, l.21] ἆρ’ as printed; the transcription reads ἆῤ.",
          "[p.439, l.1] Volkmann brackets δὴ as a deletion in τὴν [δὴ] δημιουργοῦσαν; the transcription drops the brackets.",
          "[p.439, l.12] παρ’ as printed; the transcription reads παῤ.",
          "[p.439, ll.18-19] τὸ ἄρα ἐπέκεινα πῦρ μᾶλλον ὂν πῦρ μᾶλλον ἂν εἴη ἐν ζωῇ is one sentence on the plate; the transcription puts a full stop after the first πῦρ, which cuts the argument in two.",
          "[p.439, l.31] Volkmann brackets ἂν as a deletion in ἵν’ [ἂν] ἔδειξε; the transcription drops the brackets."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 2, pp. 437-440); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "λόγος is 'rational form' throughout (glossary), except 'the account' (ὁ λόγος, ordinary sense) and 'the same account' at the end of the fourth paragraph. ζῷον is 'living being'. The chapter states the tier of the rational forms (λόγοι): the rational form in a plant or a stone 'crafts from within', and has a living first plant and a first earth before it. 'A soul in each of these' is Plato, Laws X 899b. The opening sentence is disputed: whether 'many things appear' belongs to the heaven or to the argument is not settled by the Greek, and the English keeps the parenthesis. Volkmann brackets δὴ and ἂν as deletions; the English follows the text without them."
      },
      {
        "id": "enn.6.7.12",
        "locator": {
          "porphyrian": "VI.7",
          "chronological": 38,
          "chapter": 12,
          "volkmann_page": "vol. 2, 440-441"
        },
        "text": "ἀλλὰ πάλιν ὧδε λέγωμεν: ἐπεὶ γάρ φαμεν πρὸς οἷον παράδειγμα ἐκείνου τόδε τὸ πᾶν εἶναι, δεῖ κἀκεῖ πρότερον τὸ πᾶν ζῷον εἶναι καί, εἰ παντελὲς τὸ εἶναι αὐτῷ, πάντα εἶναι. καὶ οὐρανὸν δὴ ἐκεῖ ζῷον εἶναι, καὶ οὐκ ἔρημον τοίνυν ἄστρων, τῶν ἐνταῦθα τοῦτο λεγομένων οὐρανόν, καὶ τὸ οὐρανῷ εἶναι τοῦτο. ἔστι δ’ ἐκεῖ δηλονότι καὶ γῆ οὐκ ἔρημος, ἀλλὰ πολὺ μᾶλλον ἐζωωμένη, καὶ ἔστιν ἐν αὐτῇ ζῷα ξύμπαντα, ὅσα πεζὰ καὶ χερσαῖα λέγεται ἐνταῦθα, καὶ φυτὰ δηλονότι ἐν τῷ ζῆν ἱδρυμένα: καὶ θάλασσα δέ ἐστιν ἐκεῖ, καὶ πᾶν ὕδωρ ἐν ῥοῇ καὶ ζωῇ μενούσῃ, καὶ τὰ ἐν ὕδατι ζῷα πάντα, ἀέρος τε φύσις τοῦ ἐκεῖ παντὸς μοῖρα, καὶ ζῷα ἀέρια ἐν αὐτῷ ἀνὰ λόγον αὐτῷ τῷ ἀέρι. τὰ γὰρ ἐν ζῶντι πῶς ἂν οὐ ζῶντα; ὅπου δὴ καὶ ἐνταῦθα. πῶς οὖν οὐ πᾶν ζῷον ἐξ ἀνάγκης ἐκεῖ; ὡς γὰρ ἕκαστον τῶν μεγάλων μερῶν ἐστιν, ἐξ ἀνάγκης οὕτως ἔχει καὶ ἡ τῶν ζῴων ἐν αὐτοῖς φύσις. ὅπως οὖν ἔχει καὶ ἔστιν ἐκεῖ οὐρανός, οὕτω καὶ ἔχει καὶ ἔστιν ἐκεῖ τὰ ἐν οὐρανῷ ζῷα πάντα, καὶ οὐκ ἔστι μὴ εἶναι: ἢ οὐδ’ ἐκεῖνος ἔσται. ὁ οὖν ζητῶν πόθεν ζῷα, ζητεῖ πόθεν οὐρανὸς ἐκεῖ: τοῦτο δ’ ἐστὶ ζητεῖν πόθεν ζῷον, τοῦτο δὲ ταὐτὸν [τῷ] πόθεν ζωὴ καὶ ζωὴ πᾶσα καὶ ψυχὴ πᾶσα καὶ νοῦς ὁ ξύμπας, μηδεμιᾶς ἐκεῖ πενίας μηδ’ ἀπορίας οὔσης, ἀλλὰ πάντων ζωῆς πεπληρωμένων καὶ οἷον ζεόντων. ἔστι δ’ αὐτῶν ἡ οἷον ῥοὴ ἐκ μιᾶς πηγῆς, οὐχ οἷον ἑνός τινος πνεύματος ἢ θερμότητος μιᾶς, ἀλλ’ οἷον εἴ τις ἦν ποιότης μία πάσας ἐν αὐτῇ ἔχουσα καὶ σώζουσα τὰς ποιότητας, γλυκύτης μετ’ εὐωδίας, καὶ ὁμοῦ οἰνώδης ποιότης καὶ χυλῶν ἁπάντων δυνάμεις καὶ χρωμάτων ὄψεις καὶ ὅσα ἁφαὶ γινώσκουσιν. ἔστωσαν δὲ καὶ ὅσα ἀκοαὶ ἀκούουσι, πάντα μέλη καὶ ῥυθμὸς πᾶς.",
        "translation": {
          "text": "But let us put it again, like this. Since we say that this universe is after the pattern, as it were, of that one, there too the whole must first be a living being, and, if its being is complete, it must be all things. And the heaven there must be a living being, and not bare, then, of the stars — the things here called heaven; and this is what being heaven is. And there is plainly earth there too, not bare but far more alive, and in it are all the living beings that here are called walking and land-dwelling, and plants plainly, seated in life; and there is sea there, and all water in flow and in a life that remains, and all the living beings in water; and the nature of air is a portion of the universe there, and living beings of the air in it, answering to the air itself. For how could what is in a living thing not be living? Even here it is so.\n\nHow, then, could every living being not be there of necessity? For as each of the great parts is, so of necessity is the nature of the living beings in them. As, then, the heaven there has its way and is, so too all the living beings in the heaven have their way and are there, and they cannot not be; or else the heaven itself will not be. Whoever asks, then, where living beings come from, asks where the heaven there comes from; and this is to ask where the living being comes from; and this is the same as where life comes from, and all life and all soul and intellect entire — there being no poverty there and no want, but all things filled with life and as it were boiling.\n\nAnd their flow is as it were from one spring: not as from some one breath or one warmth, but as if there were one quality holding and keeping all the qualities in itself — sweetness with fragrance, and at once the quality of wine and the powers of all flavours, and the sights of colours, and all that touch knows; and let there be also all that hearing hears, every melody and every rhythm.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[p.441, l.7] Volkmann brackets τῷ as a deletion in ταὐτὸν [τῷ] πόθεν; the transcription drops the brackets.",
          "[p.441, l.13] ἐν αὐτῇ as printed; the transcription normalises to the reflexive αὑτῇ."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 2, pp. 440-441); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "The pattern of which this universe is the image is the intelligible living being of Plato, Timaeus 30c-31b. ζέω 'boiling' is the same word IV.3.23 uses of spiritedness. Volkmann brackets τῷ as a deletion."
      },
      {
        "id": "enn.6.7.13",
        "locator": {
          "porphyrian": "VI.7",
          "chronological": 38,
          "chapter": 13,
          "volkmann_page": "vol. 2, 441-443"
        },
        "text": "ἔστι γὰρ οὔτε νοῦς ἁπλοῦν, οὔτε ἡ ἐξ αὐτοῦ ψυχή, ἀλλὰ ποικίλα πάντα ὅσῳ ἁπλᾶ, τοῦτο δὲ ὅσῳ μὴ σύνθετα καὶ ὅσῳ ἀρχαὶ καὶ ὅσῳ ἐνέργειαι. τοῦ μὲν γὰρ ἐσχάτου ἡ ἐνέργεια ὡς ἂν λήγουσα ἁπλῆ, τοῦ δὲ πρώτου πᾶσαι: νοῦς τε κινούμενος κινεῖται μὲν ὡσαύτως καὶ κατὰ ταὐτὰ καὶ ὅμοια ἀεί, οὐ μέντοι ταὐτὸν καὶ ἕν τι ἐν μέρει, ἀλλὰ πάντα: ἐπεὶ καὶ τὸ ἐν μέρει αὖ οὐχ ἕν, ἀλλὰ καὶ τοῦτο ἄπειρον διαιρούμενον. ἀπὸ τίνος δὲ φαῖμεν ἂν καὶ πάντως ἐπὶ τί, ὡς ἔσχατον. τὸ δὲ μεταξὺ πᾶν ἆρα ὥσπερ γραμμή, ἢ ὥσπερ ἕτερον σῶμα ὁμοιομερές τι καὶ ἀποίκιλον; ἀλλὰ τί τὸ σεμνόν; εἰ γὰρ μηδεμίαν ἔχει ἐξαλλαγὴν μηδέ τις ἐξεγείρει αὐτὸ εἰς τὸ ζῆν ἑτερότης, οὐδ’ ἂν ἐνέργεια εἴη: οὐδὲν γὰρ ἂν ἡ τοιαύτη κατάστασις μὴ ἐνεργείας διαφέροι. κἂν κίνησις δὲ ᾖ τοιαύτη, οὐ πανταχῶς, μοναχῶς δ’ ἂν εἴη ζωή: δεῖ δὲ πάντα ζῆν καὶ πανταχόθεν καὶ οὐδὲν μὴ ζῆν. ἐπὶ πάντα οὖν κινεῖσθαι δεῖ, μᾶλλον δὲ κεκινῆσθαι. ἁπλοῦν δὲ εἰ κινοῖτο, ἐκεῖνο μόνον ἔχει, καὶ ἢ αὐτὸ καὶ οὐ προύβη εἰς οὐδέν, ἢ εἰ προύβη, ἄλλο μένον: ὥστε δύο: καὶ εἰ ταὐτὸν τοῦτο ἐκείνῳ, μένει ἓν καὶ οὐ προελήλυθεν, εἰ δ’ ἕτερον, προῆλθε μετὰ ἑτερότητος καὶ ἐποίησεν ἐκ ταὐτοῦ τινος καὶ ἑτέρου τρίτον ἕν. γενόμενον δὴ ἐκ ταὐτοῦ καὶ ἑτέρου τὸ γενόμενον φύσιν ἔχει ταὐτὸν καὶ ἕτερον εἶναι: ἕτερον δὲ οὐ τί, ἀλλὰ πᾶν ἕτερον: καὶ γὰρ τὸ ταὐτὸν αὐτοῦ πᾶν. πᾶν δὲ ταὐτὸν ὂν καὶ πᾶν ἕτερον οὐκ ἔστιν ὅ τι ἀπολείπει τῶν ἑτέρων. φύσιν ἄρα ἔχει ἐπὶ πᾶν ἑτεροιοῦσθαι. εἰ μὲν οὖν ἐστι πρὸ αὐτοῦ τὰ ἕτερα πάντα, ἤδη πάσχοι ἂν ὑπ’ αὐτῶν: εἰ δὲ μή ἐστιν, οὗτος τὰ πάντα ἐγέννα, μᾶλλον δὲ τὰ πάντα ἦν. οὐκ ἔστιν ἄρα τὰ ὄντα εἶναι μὴ νοῦ ἐνεργήσαντος, ἐνεργήσαντος δὲ ἀεὶ ἄλλο μετ’ ἄλλο καὶ οἷον πλανηθέντος πᾶσαν πλάνην καὶ ἐν αὐτῷ πλανηθέντος, οἷα νοῦς ἐν αὐτῷ ὁ ἀληθινὸς πέφυκε πλανᾶσθαι: πέφυκε δ’ ἐν οὐσίαις πλανᾶσθαι συνθεουσῶν τῶν οὐσιῶν ταῖς αὐτοῦ πλάναις. πανταχοῦ δ’ αὐτός ἐστι: μένουσαν οὖν ἔχει τὴν πλάνην. ἡ δὲ πλάνη αὐτῷ ἐν τῷ τῆς ἀληθείας πεδίῳ, οὗ οὐκ ἐκβαίνει. ἔχει δὲ καταλαβὼν πᾶν καὶ αὐτῷ ποιήσας εἰς τὸ κινεῖσθαι οἷον τόπον, καὶ ὁ τόπος ὁ αὐτὸς τῷ οὗ τόπος. ποικίλον δέ ἐστι τὸ πεδίον τοῦτο, ἵνα καὶ διεξίοι: εἰ δὲ μὴ κατὰ πᾶν καὶ ἀεὶ ποικίλον, καθ’ ὅσον μὴ ποικίλον, ἕστηκεν. εἰ δ’ ἕστηκεν, οὐ νοεῖ: ὥστε καί, εἰ ἔστη, οὐ νενόηκεν: εἰ δὲ τοῦτο, οὐδ’ ἔστιν. ἔστιν οὖν νόησις: ἡ δὲ κίνησις πᾶσα πληροῦσα οὐσίαν πᾶσαν, καὶ ἡ πᾶσα οὐσία νόησις πᾶσα ζωὴν περιλαβοῦσα πᾶσαν, καὶ μετ’ ἄλλο ἀεὶ ἄλλο, καὶ ὅτι αὐτοῦ ταὐτὸν καὶ ἄλλο, καὶ διαιροῦντι ἀεὶ τὸ ἄλλο ἀναφαίνεται. πᾶσα δὲ διὰ ζωῆς ἡ πορεία καὶ διὰ ζῴων πᾶσα, ὥσπερ καὶ τῷ διὰ γῆς ἰόντι πάντα, ἃ διέξεισι, γῆ, κἂν διαφορὰς ἔχῃ ἡ γῆ. καὶ ἐκεῖ ἡ μὲν ζωὴ δι’ ἧς ἡ αὐτή, ὅτι δὲ ἀεὶ ἄλλη, οὐχ ἡ αὐτή. ἀεὶ δ’ ἔχων τὴν αὐτὴν διὰ τῶν οὐκ αὐτῶν διέξοδον, ὅτι μὴ ἀμείβει, ἀλλὰ σύνεστι τοῖς ἄλλοις τὸ ὡσαύτως καὶ κατὰ ταὐτά: ἐὰν γὰρ μὴ περὶ τὰ ἄλλα τὸ ὡσαύτως καὶ κατὰ τὰ αὐτά, ἀργεῖ πάντη καὶ τὸ ἐνεργείᾳ καὶ ἡ ἐνέργεια οὐδαμοῦ. ἔστι δὲ καὶ τὰ ἄλλα αὐτός, ὥστε πᾶς αὐτός. καὶ εἴπερ αὐτός, πᾶς, εἰ δὲ μή, οὐκ αὐτός. εἰ δὲ πᾶς αὐτός, καὶ πᾶς, ὅτι τὰ πάντα, καὶ οὐδὲν ἔστιν, ὅ τι μὴ συντελεῖ εἰς τὰ πάντα, οὐδὲν ἔστιν αὐτοῦ, ὅ τι μὴ ἄλλο, ἵνα ἄλλο ὂν καὶ τοῦτο συντελῇ. εἰ γὰρ μὴ ἄλλο, ἀλλὰ ταὐτόν, ἐλαττώσει αὐτοῦ τὴν οὐσίαν ἰδίαν οὐ παρεχόμενον εἰς συντέλειαν αὐτοῦ φύσιν.",
        "translation": {
          "text": "For neither is intellect simple, nor the soul that comes from it; all things are varied in the measure that they are simple — that is, in the measure that they are not composite, and are principles, and are activities. For the activity of the last, as it gives out, is simple, but that of the first is all activities. And intellect, when it moves, moves in the same way and in the same respects and alike always, yet not as the same and one thing in part, but as all things; for what is in part is again not one either, but this too is divided without limit. From what shall we say it sets out, and to what, as last, by all means? And is all that lies between like a line, or like another body, homogeneous and unvaried? But what would be august in that? For if it has no change, and no otherness wakes it to life, it would not even be activity; for such a condition would differ in nothing from non-activity. And even if its motion were of this kind, it would be life not in every way but in one way only; but all things must live, and from every side, and nothing not live. It must be moved, then, toward all things — or rather, have been moved.\n\nIf a simple thing were moved, it has that alone; and either it is itself and has gone forward into nothing, or, if it went forward, it is another, while it remains: so there are two. And if this is the same as that, it remains one and has not gone forth; but if other, it went forth with otherness, and made from something same and something other a third, which is one. What has come to be from same and other has the nature of being same and other; and other not in some respect, but wholly other, for its sameness too is whole. Being wholly same and wholly other, there is nothing of the others it falls short of. It has, then, a nature to be othered toward everything. If all the others are before it, it would already be affected by them; but if they are not, this begot all things, or rather was all things.\n\nIt is not possible, then, for the things that are to be, unless intellect had acted — acting always one thing after another, and as it were wandering every wandering and wandering in itself, the wandering the true intellect is by nature fitted to wander in itself; and it is fitted by nature to wander among substances, the substances running along with its wanderings. But it is itself everywhere; so its wandering is one that remains. And its wandering is in the plain of truth, from which it does not step out. It holds the whole plain, having taken it and made it for itself a place, as it were, for its moving; and the place is the same as that whose place it is. And this plain is varied, so that it may also be traversed; if it were not in every respect and always varied, then in so far as it was not varied it would stand still. And if it stands still, it does not think; so that, if it had stood still, it has not thought; and if so, it is not.\n\nIt is, then, thinking; and its motion is whole, filling the whole of substance, and the whole of substance is the whole of thinking, embracing the whole of life, always another after another; and what is the same of it is also other, and to one who divides, the other always comes to light. And all its journey is through life and through living beings, as for one going through earth everything he passes through is earth, even if the earth has differences. There the life through which it goes is the same, but because it is always other, not the same. It always has the same passage through things not the same, because it does not exchange them, but the same-in-the-same-respects is present with the others; for if the same-in-the-same-respects is not about other things, it is idle altogether, and the actual and activity are nowhere. It is itself the others too, so that it is itself whole; and if it is itself, it is whole, and if not, it is not itself. And if it is itself whole, it is also whole because it is all things, and there is nothing that does not contribute to all things; there is nothing of it that is not other, so that this too, being other, may contribute. For if it were not other but the same, it would diminish its substance, not providing its own nature toward its completion.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[p.442, ll.22 (twice), 28] ἐν αὐτῷ … ἐν αὐτῷ … αὐτῷ ποιήσας as printed; the transcription normalises all three to the reflexive.",
          "[p.442, l.31] καθ’ as printed; the transcription encodes the elision with a combining mark.",
          "[p.443, l.9] δι’ ἧς as printed; the transcription reads δἰ ἧς."
        ],
        "flags": [
          "Greek collated line by line against the Volkmann plate (vol. 2, pp. 441-443); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus."
        ],
        "notes": "The 'plain of truth' is Plato, Phaedrus 248b; same and other are the Sophist's kinds (254d-255e). ἐνέργεια is 'activity' and τὸ ἐνεργείᾳ 'the actual' (glossary). ποικίλος is 'varied', and ἑτεροιοῦσθαι 'to be othered'. Intellect's forms are not static: they are an activity that wanders through everything and remains."
      }
    ],
    "proclus-elements-creuzer-1822": [
      {
        "id": "el.12",
        "locator": {
          "prop": 12,
          "creuzer_page": "20-22",
          "dodds_prop": null
        },
        "lemma": "Πάντων τῶν ὄντων ἀρχὴ καὶ αἰτία πρωτίστη τὸ ἀγαθόν ἐστιν.",
        "text": "Εἰ γὰρ ἀπὸ μιᾶς αἰτίας πάντα πρόεισιν, ἐκείνην τὴν αἰτίαν ἢ τἀγαθὸν χρὴ λέγειν ἢ τἀγαθοῦ κρεῖττον. Ἀλλ᾽ εἰ μὲν κρείττων ἐκείνη τοῦ ἀγαθοῦ, πότερον ἥκει τι καὶ ἀπ᾽ ἐκείνης εἰς τὰ ὄντα καὶ τὴν φύσιν τῶν ὄντων, ἢ οὐδέν; καὶ εἰ μὲν μηδέν, ἄτοπον· οὐ γὰρ ἂν ἔτι φυλάττοιμεν αὐτὴν ἐν αἰτίας τάξει· δέον πανταχοῦ παρεῖναί τι τοῖς αἰτίοις ἐκ τῆς αἰτίας, καὶ διαφερόντως ἐκ τῆς πρωτίσης, ἐξ ἧς πάντα ἐξήρτηται, καὶ δι᾽ ἣν ἔστιν ἕκαστα τῶν ὄντων.\n\nΕἰ δὲ ἔστι μετουσία κἀκείνοις τοῖς οὖσιν, ὥσπερ καὶ τἀγαθοῦ, ἔσται τι τῆς ἀγαθότητος κρεῖσσον ἐν τοῖς οὖσιν, ἐφῆκον ἀπὸ τῆς πρωτίστης αἰτίας.",
        "translation": {
          "lemma": "Of all beings the principle and the very first cause is the Good.",
          "text": "For if all things proceed from a single cause, that cause must be called either the Good or something higher than the Good. But if it is higher than the Good, does anything come from it too into beings and into the nature of beings, or nothing? And if nothing, that is absurd; for we would no longer be keeping it in the rank of a cause, since in every case something must be present to the things caused from the cause, and especially from the very first cause, on which all things depend and through which each of the beings is.\n\nBut if there is a participation in it as well for those beings, just as there is of the Good, then there will be in beings something better than goodness, come down from the very first cause.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(1) [p.20] In Ed. est asteriscus, et in margine Scholion legitur: Ἀριστοτελικῶς διὰ τὸ ζ΄. i. e. Haec dicuntur Aristotelice propter ea, quae supra sect. 7 disputantur. Tu confer Aristotelis Analytica poster. I. 7. p. 210 sq.; ibid II. 17. p. 265. Metaphys. II. 2 p. 34 sqq. Sylburgii.",
          "(2) [p.20] A. novum caput incipit: ιβ. Πᾶν γὰρ τό."
        ],
        "flags": [
          "Numbered ιβ΄ in Creuzer's edition.",
          "Only the lemma and the opening movement of the proof are given here; the proof continues past p.22."
        ],
        "notes": "Thomas's comparandum for the FIRST SENTENCE of LdC 8 (Bardenhewer: 'Zu dem ersten Satze vergleicht Thomas die 12. These des Lehrbuches'). LdC 8 has NO source in the Elements — Bardenhewer states flatly '§ 8 findet sich in dieser Fassung in dem Lehrbuche nicht' and calls it a short précis of the book's own system. So on the LdC 8 crux page, El. 12 and El. 180 are comparanda supplied by Aquinas, not ancestors, and the page says so.\n\nCreuzer prints δέον πανταχοῦ παρεῖναί τι τοῖς αἰτίοις ἐκ τῆς αἰτίας, where the sense requires the things caused (αἰτιατοῖς) rather than the causal things (αἰτίοις); the English renders the sense as Creuzer's own facing Latin takes it, 'to the things caused', and does not emend the Greek. Creuzer likewise prints ἐκ τῆς πρωτίσης for πρωτίστης a line later, an obvious typographic slip left standing in the Greek."
      },
      {
        "id": "el.56",
        "locator": {
          "prop": 56,
          "creuzer_page": 88,
          "dodds_prop": null
        },
        "lemma": "Πᾶν τὸ ὑπὸ τῶν δευτέρων παραγόμενον, καὶ ἀπὸ τῶν προτέρων καὶ αἰτιωτέρων παράγεται μειζόνως, ἀφ᾽ ὧν καὶ τὰ δεύτερα παρήγετο.",
        "text": "Εἰ γὰρ τὸ δεύτερον ὅλην ἔχει τὴν οὐσίαν ἀπὸ τοῦ πρὸ αὐτοῦ, καὶ ἡ δύναμις αὐτῷ τοῦ παράγειν ἐκεῖθεν (καὶ γὰρ αἱ δυνάμεις παρακτικαὶ κατ᾽ οὐσίαν εἰσὶν ἐν τοῖς παράγουσι, καὶ συμπληροῦσιν αὐτῶν τὴν οὐσίαν)· εἰ δὲ τὴν τοῦ παράγειν δύναμιν ἀπὸ τῆς ὑπερκειμένης αἰτίας ἔλαχε, παρ᾽ ἐκείνης ἔχει τὸ εἶναι αἴτιον, ὧν ἐστιν αἴτιον, μετρηθὲν ἐκεῖθεν κατὰ τὴν ὑποστατικὴν δύναμιν.\n\nΕἰ δὲ τοῦτο, καὶ τὰ ἀπ᾽ αὐτοῦ προϊόντα αἰτιατά ἐστι διὰ τὸ πρὸ αὐτοῦ. Τὸ γὰρ θάτερον ἀποτελέσαι αἴτιον, καὶ θάτερον αἰτιατὸν ἀποτελεῖ· εἰ δὲ τοῦτο, καὶ τὸ αἰτιατὸν ἐκεῖθεν ἀποτελεῖται τοιοῦτον· ἀλλὰ μὴν, ὅτι καὶ μειζόνως ἐκεῖθεν, δῆλον.\n\nΕἰ γὰρ τὴν αἰτίαν τοῦ παράγειν αὐτὸ τῷ δευτέρῳ δέδωκεν, εἶχεν ἄρα πρώτως ταύτην τὴν αἰτίαν, καὶ διὰ τοῦτο καὶ τὸ δεύτερον ἐγέννα, τὴν τοῦ δευτέρου γεννᾶν δύναμιν ἐκεῖθεν λαβόν.\n\nΕἰ δὲ τὸ μὲν κατὰ μέθεξιν ἐγένετο παρακτικόν, τὸ δὲ κατὰ μετάδοσιν καὶ πρώτως, μειζόνως αἴτιον ἐκεῖνο, τὸ καὶ ἄλλῳ τῆς γεννητικῆς τῷ ἐφεξῆς δυνάμεως μεταδεδωκός.",
        "translation": {
          "lemma": "Everything that is produced by secondary things is also produced, in greater measure, by the prior and more causal things from which the secondary things too were produced.",
          "text": "For if the secondary has its whole essence from what is prior to it, its power of producing also comes from there (for productive powers are in producers in accordance with their essence, and fill out their essence); and if it obtained the power of producing from the cause set above it, then it has from that cause its being a cause of the things it causes, measured from there by its power of giving hypostasis.\n\nAnd if this is so, the things that proceed from it are caused things because of what is prior to it. For to make the one a cause is also to make the other a caused thing; and if this is so, the caused thing too is made what it is from there. That it is so from there in greater measure is plain.\n\nFor if it gave the secondary the cause of producing, then it had this cause primarily, and for that reason it generated the secondary as well, the secondary having received from there its power of generating.\n\nAnd if the one became productive by participation, while the other is productive by imparting and primarily, then that one is the cause in greater measure — the one that imparted the generative power to another, to what comes next after it.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(1) A. νζ.",
          "(2) Adjeci καὶ ex A. Edit. παραγόμενον, ἀπὸ τ. πρ.",
          "(3) A. πρακτικαί. perperam, ut saepius.",
          "(4) Abest τὴν a cod. MS.",
          "(5) Secutus sum codicem A. Edit. τῷ δευτέρῳ τοῦ παράγειν αὐτῷ.",
          "(6) Ita A. Edit. γεννᾷ.",
          "(7) Lectio codicis A. Edit. μετά.",
          "(8) A. ἄλλῳ. Edit. ἄλλο. Sed illud jam conjecerat Portus."
        ],
        "flags": [
          "Numbered νς΄ in Creuzer's edition."
        ],
        "notes": "Creuzer's note (1) records that codex A numbers this proposition νζ΄ (57) — a one-off numbering divergence in the manuscript, not in Creuzer's text. Note (8) confirms Portus had already conjectured ἄλλῳ, which is why Creuzer's facing Latin is a reworking of Portus rather than an independent version.\n\nοὐσία is rendered 'essence' throughout the Greek units, to keep 'being' for τὸ ὄν and 'substance' for Latin substantia as the glossary requires. ὑποστατικὴ δύναμις is rendered 'power of giving hypostasis', holding the glossary's 'hypostasis' for the ὑπόστασις family rather than the smoother 'constitutive power'. In the last movement of the proof, ἐκεῖθεν λαβόν may attach either to the first cause or to the secondary; the English takes it of the secondary, which is how the argument runs."
      },
      {
        "id": "el.57",
        "locator": {
          "prop": 57,
          "creuzer_page": 90,
          "dodds_prop": null
        },
        "lemma": "Πᾶν αἴτιον καὶ πρὸ τοῦ αἰτιατοῦ ἐνεργεῖ, καὶ μετ᾽ αὐτὸ πλειόνων ἐστὶν ὑποστατικόν.",
        "text": "ᾗ γάρ ἐστιν αἴτιον, τελειότερόν ἐστι καὶ δυνατώτερον τοῦ μετ᾽ αὐτό· καὶ εἰ τοῦτο, πλειόνων αἴτιον.\n\nΔυνάμεως γὰρ μείζονος πλείω παράγειν· ἴσης δὲ τὰ ἴσα, καὶ τῆς ἐλάσσονος ἐλάσσω. Καὶ ἡ μὲν τὰ μείζονα ἐν τοῖς ὁμοίοις δυναμένη δύναμις καὶ τὰ ἐλάσσονα δύναται· ἡ δὲ τὰ ἐλάσσονα δυναμένη οὐκ ἐξ ἀνάγκης τὰ μείζω δυνήσεται.\n\nΕἰ οὖν δυνατώτερον τὸ αἴτιον, πλειόνων ἐστὶ παρακτικόν. ἀλλὰ μὴν ὅσα δύναται τὸ αἰτιατόν, μειζόνως ἐκεῖνο δύναται. Πᾶν γὰρ τὸ ὑπὸ τῶν δευτέρων παραγόμενον ὑπὸ τῶν προτέρων καὶ αἰτιωτέρων παράγεται μειζόνως.\n\nΣυνυφίστησιν ἄρα αὐτῷ πάντα, ὅσα πέφυκε παράγειν· εἰ δὲ καὶ αὐτὸ πρότερον παράγει, δῆλον δήπουθεν, ὅτι πρὸ αὐτοῦ ἐνεργεῖ κατὰ τὴν παρακτικὴν αὐτοῦ ἐνέργειαν. ἅπαν ἄρα αἴτιον καὶ πρὸ τοῦ αἰτιατοῦ ἐνεργεῖ, καὶ σὺν αὐτῷ, καὶ μετ᾽ αὐτὸ ἄλλα ὑφίστησιν. ἐκ δὴ τούτων φανερόν, ὅτι ὅσων μὲν αἰτία ψυχή, καὶ νοῦς αἴτιος.\n\nΟὐχ ὅσων δὲ νοῦς, καὶ ψυχὴ αἰτία· ἀλλὰ καὶ πρὸ ψυχῆς ἐνεργεῖ. Καὶ ἃ δίδωσι ψυχὴ τοῖς δευτέροις, δίδωσι καὶ νοῦς μειζόνως. Καὶ μηκέτι ψυχῆς ἐνεργούσης νοῦς ἐλλάμπει τὰς ἑαυτοῦ δόσεις, οἷς μὴ δέδωκε ψυχὴ ἑαυτήν. Καὶ γὰρ τὸ ἄψυχον, καθόσον εἴδους μετέσχε, νοῦ μετέχει καὶ τῆς τοῦ νοῦ ποιήσεως.",
        "translation": {
          "lemma": "Every cause both acts before the thing it causes and, after that thing, gives hypostasis to more things.",
          "text": "For in so far as it is a cause, it is more complete and more powerful than what comes after it; and if so, it is the cause of more things.\n\nFor it belongs to a greater power to produce more, to an equal power to produce equal things, and to a lesser power to produce less. And the power that is capable of the greater things among things of like kind is capable of the lesser as well, while the power capable of the lesser will not necessarily be capable of the greater.\n\nIf, then, the cause is more powerful, it is productive of more things. And indeed, whatever the thing it causes is capable of, the cause is capable of in greater measure. For everything that is produced by secondary things is produced in greater measure by the prior and more causal things.\n\nIt therefore gives hypostasis, along with itself, to all that it is of a nature to produce; and if it also produces that thing first, it is surely plain that it acts before it, in accordance with its own productive activity. Every cause, therefore, acts before the thing it causes, and together with it, and after it gives hypostasis to other things. From this it is evident that of whatever soul is the cause, intellect is a cause as well.\n\nBut soul is not the cause of everything intellect causes; intellect acts before soul as well. And what soul gives to secondary things, intellect gives too, in greater measure. And when soul is no longer acting, intellect still irradiates its own gifts upon the things to which soul has not given itself. For even a soulless thing, in so far as it has participated in form, participates in intellect and in intellect's making.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(1) A. νη.",
          "(2) εἰ adjeci ex A. hac sententia: »et si hoc locum habet.«",
          "(3) Edit. ἡ μὲν μείζονα. Ego articulum adjeci ex cod. A.",
          "(4) A. μὴν καὶ ὅσα.",
          "(5) A. μετ᾽ αὐτό· ἄλλα.",
          "(6) Exhibui lectionem codicis A. In editione deest τοῖς ante δευτέροις et νοῦς ante μειζόνως. Hoc in paraphrasi sua jam expresserat Portus.",
          "(7) A. μετέσχε. Tum τῆς τοῦ νοῦ. Hoc recepi. Argumentum quod attinet cf. Proclum in Platonis Theolog. I. 13 p. 35. II. 4. cum Scholio p. 89 sq. et III. 7. p. 131 sq. ubi, Parmenidis, Platonis, Plotini, aliorum sententiae examinantur."
        ],
        "flags": [
          "Numbered νζ΄ in Creuzer's edition."
        ],
        "notes": "This proposition restates El. 56 verbatim inside its own proof (Πᾶν γὰρ τὸ ὑπὸ τῶν δευτέρων παραγόμενον ὑπὸ τῶν προτέρων καὶ αἰτιωτέρων παράγεται μειζόνως) — which is why Aquinas cites 56 and 57 together as the source of LdC 1. Creuzer's note (1) again records codex A one number ahead (νη΄ = 58); the same +1 divergence stands at El. 56, so it is a running feature of codex A here, not an isolated slip.\n\nThe sentence Creuzer prints inside this proof is El. 56's own lemma, and the English repeats El. 56's English word for word so that the self-citation is visible on the page. ἐλλάμπειν is rendered 'irradiate' here and at El. 70."
      },
      {
        "id": "el.70",
        "locator": {
          "prop": 70,
          "creuzer_page": "108-110",
          "dodds_prop": null
        },
        "lemma": "Πᾶν τὸ ὁλικώτερον ἐν τοῖς ἀρχηγικοῖς, καὶ πρὸ τῶν μερικῶν εἰς τὰ μετέχοντα ἐλλάμπει· καὶ δευτέρας ἐκείνων ἀπολείπει τι μετασχόν.",
        "text": "Καὶ γὰρ ἄρχεται πρὸ τοῦ μετ᾽ αὐτὸ τῆς ἐνεργείας τῆς εἰς τὰ δεύτερα, καὶ σὺν τῇ ἐκείνου παρουσίᾳ πάρεστι. καὶ ἐκείνου μηκέτι ἐνεργοῦντος ἔτι πάρεστι καὶ ἐνεργεῖ τὸ αἰτιώτερον· καὶ οὐκ ἐν διαφόροις μόνοις ὑποκειμένοις, ἀλλὰ καὶ ἐν ἑκάστῳ τῶν ποτὲ μετεχόντων. Δεῖ γὰρ (εἰ τύχοι) γενέσθαι πρῶτον ὄν, εἶτα ζῷον, εἶτα ἄνθρωπον.\n\nΚαὶ ἄνθρωπος οὐκ ἔτι ἔστιν ἀπολιπούσης τῆς λογικῆς δυνάμεως· ζῷον δ᾽ ἔστιν ἔμπνεον καὶ αἰσθανόμενον· καὶ τοῦ ζῆν πάλιν ἀπολιπόντος μένει τὸ ὄν· εἰ γάρ, ὅταν μὴ ζῇ, τὸ εἶναι πάρεστι· καὶ γὰρ ἐπὶ πάντων ὡσαύτως.\n\nΑἴτιον δέ, ὅτι δραστικώτερον ὑπάρχον τὸ αἰτιώτερον, πρότερον εἰς τὸ μετέχον ἐνεργεῖ. Τὸ γὰρ αὐτὸ ὑπὸ τοῦ δυνατωτέρου προτέρου πάσχει· καὶ τοῦ δευτέρου πάλιν ἐνεργοῦντος κἀκεῖνο συνεργεῖ. Διότι πᾶν, ὅπερ ἂν ποιῇ τὸ δεύτερον, συναπογεννᾷ τοῦτο καὶ τὸ αἰτιώτερον.\n\nΚαὶ ἀπολιπόντος ἐκείνου τοῦτο ἔτι πάρεστιν. ἡ γὰρ τοῦ δυνατωτέρου μετάδοσις, δρῶσα μειζόνως, ὑστέρα τὸ μετασχὸν ἀπολείπει. Καὶ γὰρ διὰ τῆς τοῦ δευτέρου μεταδόσεως τὴν ἑαυτῆς ἔλλαμψιν ἐδυνάμωσεν.",
        "translation": {
          "lemma": "Everything that is more universal among the originative principles irradiates the things that participate in it before the more particular principles do; and it leaves what has participated later than they do.",
          "text": "For it begins its activity toward secondary things before that which comes after it does, and it is present along with that thing's presence; and when that thing is no longer acting, the more causal is still present and still acts. And this not only in different subjects, but in each single one of the things that participate at any time. For a thing must (to take an example) first come to be being, then a living thing, then a human being.\n\nAnd when the rational power has departed it is no longer a human being, though it is a living thing, breathing and perceiving; and when life in turn has departed, being remains: for when it does not live, to be is still present. It is the same in every case.\n\nThe reason is that the more causal, being more effective, acts upon the participant first. For the same thing is acted upon first by the more powerful; and when the secondary in its turn acts, the more causal works along with it, because whatever the secondary makes, the more causal joins in generating it.\n\nAnd when the secondary has departed, the more causal is still present. For the imparting of the more powerful, since it acts in greater measure, leaves what has participated later. Indeed it was through the imparting of the secondary that it strengthened its own irradiation.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(4) A. ἀρχηγικοῖς et hoc recepi. Edit. ἀρχηγοῖς. Dionys. Areopag. de divinn. nomm. V. 5 p. 691: Πάντων οὖν εἰκότως τῶν ἄλλων ἀρχηγικώτερον, ὡς ὢν ὁ θεός κτλ. qui totus locus cum nostro conferri debet.",
          "(5) A. δεύτερον ἐκεῖνο »et posterius illud« non male. Sed tamen vulgatam mutare nolui, quoniam philosophus hoc perspicuitati tribuere potuit, ut accusativum feminini generis usurparet. Intelligendum autem est αἰτίας vel ἐλλάμψεις.",
          "(6) A. ἐκείνη μηκέτι ἐνεργοῖτο.",
          "(7) A. μόνον. non male.",
          "(8) Ed. οὐκ ἔστιν, ἀπολειπούσης. Sed et antecedentia et sequentia favent lectioni Argentinae; quam praestiti."
        ],
        "flags": [
          "Numbered ο΄ in Creuzer's edition.",
          "The apparatus for this proposition's continuation on p.110 has not yet been transcribed."
        ],
        "notes": "THE key ancestor for LdC 1. The being/living/human sequence here (Δεῖ γὰρ (εἰ τύχοι) γενέσθαι πρῶτον ὄν, εἶτα ζῷον, εἶτα ἄνθρωπον ... ἀπολιπούσης τῆς λογικῆς δυνάμεως) is what LdC 1 develops as 'oportet ut sit res esse in primis, deinde uiuum, postea homo ... quando remoues uirtutem rationalem ab homine, non remanet homo, et remanet uiuum, spirans, sensibile'. Bardenhewer adds 70 to Thomas's 56+57 precisely for this. Bardenhewer quotes the lemma as πρὸ τῶν μεριστῶν; the printed text reads πρὸ τῶν μερικῶν, which is followed here. Creuzer's note (4) cross-refers Dionysius, De divinis nominibus V.5 — a ready-made bridge to a later thread.\n\n(a) The lemma's last clause as Creuzer prints it — καὶ δευτέρας ἐκείνων ἀπολείπει τι μετασχόν — will not construe; the English follows the sense the proof's own closing sentence supplies (ὑστέρα τὸ μετασχὸν ἀπολείπει), 'and it leaves what has participated later than they do', and the Greek is left exactly as printed. (b) The English holds the LdC 1 chain word for word: ὄν / esse = 'being', ζῷον / uiuum = 'a living thing', ἄνθρωπος / homo = 'a human being', λογικὴ δύναμις / uirtus rationalis = 'the rational power'. ζῷον is therefore 'a living thing' and not 'an animal' here, because LdC 1 uses uiuum for this member of the sequence and keeps animal for a separate step of its own argument. (c) εἰ γάρ, ὅταν μὴ ζῇ, τὸ εἶναι πάρεστι is printed without an apodosis; rendered as the flat statement the argument needs."
      },
      {
        "id": "el.87",
        "locator": {
          "prop": 87,
          "creuzer_page": 132,
          "dodds_prop": null
        },
        "lemma": "Πᾶν μὲν τὸ αἰώνιον ὄν ἐστιν, οὐ πᾶν δὲ τὸ ὂν αἰώνιον.",
        "text": "καὶ γὰρ τοῖς γεννητοῖς ὑπάρχει πως τοῦ ὄντος μέθεξις, καθ᾽ ὅσον οὐκ ἔστι ταῦτα τὸ μηδαμῶς ὄν. εἰ δὲ μή ἐστι τὸ γινόμενον οὐδαμῶς ὄν, ἔστι πως ὄν. Τὸ δὲ αἰώνιον οὐδαμῇ τοῖς γεννητοῖς ὑπάρχει, καὶ μάλισθ᾽ ὅσα μηδὲ τῆς κατὰ χρόνον τὸν ὅλον ἀϊδιότητος μετείληφεν. ἀλλὰ μὴν πᾶν τὸ αἰώνιον ἀεί ἐστι.\n\nΜετέχει γὰρ αἰῶνος, ὃς τὸ ἀεί τι εἶναι δίδωσιν, ὑφ᾽ ὧν ἂν μετέχηται. Τὸ ἄρα ὂν ὑπὸ πλειόνων μετέχεται, ἢ ὁ αἰών. ἐπέκεινα ἄρα τοῦ αἰῶνος τὸ ὄν. οἷς μὲν γὰρ τοῦ αἰῶνος μέτεστι, καὶ τοῦ ὄντος· οἷς δὲ τοῦ ὄντος, οὐ πᾶσι καὶ αἰῶνος.",
        "translation": {
          "lemma": "Everything eternal is being, but not every being is eternal.",
          "text": "For even things that come to be have in some way a participation in being, in so far as they are not what is in no way being; and if what comes to be is not in no way being, then it is in some way being. But the eternal belongs in no way to things that come to be, and least of all to those that have not even shared in everlastingness through the whole of time. And indeed everything eternal always is.\n\nFor it participates in eternity, which gives always to be to whatever participates in it. Being, then, is participated in by more things than eternity is. Being, therefore, is beyond eternity. For the things that have a share in eternity have a share in being as well; but not all the things that have a share in being have a share in eternity too.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(5) A. πη.",
          "(6) A. καὶ ὄν ἐστιν.",
          "(7) Ita A. Edit. τοῖς. Sed illud jam conjecisse videtur Portus. Ad argumentum cf. Porphyrii Sententt. cap. 27 p. 229.",
          "(8) A. μάλιστα ὅσα.",
          "(9) Abest τι a cod A. commode. Schw.",
          "(10) Ita A. Ab edit. abest τό.",
          "(11) Ita cod A. Edit: οἷς μὲν γὰρ αἰῶνος."
        ],
        "flags": [
          "Numbered πζ΄ in Creuzer's edition."
        ],
        "notes": "Source of LdC 2's proof that the first cause stands above eternity. Bardenhewer: 'Der Beweis für die Stellung der ersten Ursache vor und über der Ewigkeit ... findet sich in dem Lehrbuche § 87.' The operative clause is ἐπέκεινα ἄρα τοῦ αἰῶνος τὸ ὄν. Creuzer's note (4) on the facing proposition gathers the whole doxography for this argument (Plato Phileb.; Arist. Metaph. X.10; Plotinus; Porphyry Sent. 33 and 36; Proclus Theol. Plat. II.1).\n\nDeliberate glossary departure. The glossary fixes ἀΐδιος as 'eternal', but this proposition turns on Proclus's distinction between αἰών / αἰώνιος (timeless eternity) and ἀϊδιότης (perpetuity through the whole of time). 'Eternal' and 'eternity' are therefore reserved here for the αἰών family, and ἀϊδιότης is rendered 'everlastingness' — the glossary's own reading for Latin sempiternus. Collapsing the two would destroy the argument that being is beyond eternity, which is the sentence LdC 2 is built on."
      },
      {
        "id": "el.88",
        "locator": {
          "prop": 88,
          "creuzer_page": 134,
          "dodds_prop": null
        },
        "lemma": "Πᾶν τὸ ὄντως ὂν ἢ πρὸ αἰῶνός ἐστιν, ἢ ἐν τῷ αἰῶνι, ἢ μετέχον αἰῶνος.",
        "text": "Ὅτι μὲν γάρ ἐστι πρὸ αἰῶνος, δέδεικται. ἀλλὰ μὴν καὶ ἐν τῷ αἰῶνι. ὁ γὰρ αἰὼν τὸ ἀεὶ μετὰ τοῦ ὄντος ἔχει καὶ τὸ μετέχον αἰῶνος. τὸ γὰρ αἰώνιον πᾶν μεθέξει καὶ τοῦ ἀεὶ καὶ τοῦ ὄντος. τοῦτο μὲν κατὰ μέθεξιν ἄμφω ἔχει, καὶ τὸ ἀεὶ καὶ τὸ ὄν. ὁ δὲ αἰὼν τὸ μὲν ἀεὶ πρώτως, τὸ δὲ ὂν κατὰ μέθεξιν· τὸ δὲ ὂν αὐτὸ πρώτως ὄν ἐστιν.",
        "translation": {
          "lemma": "Everything that is truly being is either before eternity, or in eternity, or participating in eternity.",
          "text": "That there is what is before eternity has been shown. But there is also what is in eternity, for eternity holds the always together with being; and there is what participates in eternity. For everything eternal will participate both in the always and in being. This last has both by participation, both the always and being; eternity has the always primarily and being by participation; and being itself is being primarily.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(1) A. πθ. et pergit πᾶν τὸ ὄντως bene. In Edit. erat: πάντως τὸ ὄντως ὄν.",
          "(2) Abest τό a. cod. A.",
          "(3) In editione inter αἰῶνος et τοῦτο μὲν est lacunae signum: ***. Ego lacunam explevi ex cod. A.",
          "(4) A. πρῶτον. Malo quaerere quam decernere, an extrema ita sint accipienda: »Quod vero est ens ipsum, primo est ens.«"
        ],
        "flags": [
          "Numbered πη΄ in Creuzer's edition."
        ],
        "notes": "Thomas's cited source for LdC 2 (the threefold placing of true being relative to eternity). Creuzer's note (3) records that the printed edition had a lacuna sign *** here which he filled from codex A — so this sentence is Creuzer's supplement, and any English must not present it as uncontested.\n\nEditorial supplement, do not read as uncontested text. Creuzer's note (3) states that the printed edition carried a lacuna sign (***) between αἰῶνος and τοῦτο μὲν and that he filled it from codex A. On the text as printed, that locates the supplement exactly at the sentence 'τὸ γὰρ αἰώνιον πᾶν μεθέξει καὶ τοῦ ἀεὶ καὶ τοῦ ὄντος' — rendered here as 'For everything eternal will participate both in the always and in being.' The English translates it because Creuzer's text carries it, but it is Creuzer's supplement from a single manuscript, not transmitted text. Creuzer's note (1) further records that the edition read πάντως τὸ ὄντως ὄν in the lemma, where A gives πᾶν τὸ ὄντως, which is what he prints and what is translated. αἰών is 'eternity' and αἰώνιος 'eternal' here, as at El. 87."
      },
      {
        "id": "el.89",
        "locator": {
          "prop": 89,
          "creuzer_page": 134,
          "dodds_prop": null
        },
        "lemma": "Πᾶν τὸ ὄντως ὂν ἐκ πέρατός ἐστι καὶ ἀπείρου.",
        "text": "εἰ γὰρ ἀπειροδύναμόν ἐστι, δῆλον ὅτι ἄπειρόν ἐστι, καὶ ταύτῃ ἐκ τοῦ ἀπείρου ὑφέστηκεν. εἰ δὲ ἀμερὲς καὶ ἑνοειδές, ταύτῃ πέρατος μετείληφε. τὸ γὰρ ἑνὸς μετασχὸν πεπέρασται. ἀλλὰ μὴν ἀμερὲς ἅμα καὶ ἀπειροδύναμόν ἐστιν. ἐκ πέρατος ἄρα ἐστὶ καὶ ἀπείρου πᾶν τὸ ὄντως ὄν.",
        "translation": {
          "lemma": "Everything that is truly being is composed of limit and the unlimited.",
          "text": "For if it is of unlimited power, it is clear that it is unlimited, and in that respect it has its hypostasis from the unlimited. And if it is without parts and of the form of unity, in that respect it has shared in limit; for what has participated in unity is limited. But it is at once without parts and of unlimited power. Everything that is truly being, therefore, is composed of limit and the unlimited.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(5) A. ϛ.",
          "(6) A. ὄντως recte, ut extr. capite. Schw. Ego restitui. In editione erat: πᾶν τὸ πρώτως ὄν.",
          "(7) Ita cod. A. Editio: ἀμερὲς ἄρα καί.",
          "(8) Abest ἐστὶ a cod. A."
        ],
        "flags": [
          "Numbered πθ΄ in Creuzer's edition."
        ],
        "notes": "Bardenhewer cites this for LdC 4: 'Vgl. § 89 ... bei Thomas zu § 4 unseres Buches: Omne entis ens ex fine est et infinito.' Thomas's 86th thesis (Omne entis ens infinitum est) belongs with it.\n\nπέρας / ἄπειρον are rendered 'limit' / 'the unlimited'. The Latin Aquinas quotes for this thesis — 'Omne entis ens ex fine est et infinito' — renders them finis and infinitum, so an English reader comparing the two benches should expect 'end' and 'infinite' on the Latin side of an LdC 4 crux page; the divergence is the medieval translator's, not this edition's. ἑνοειδές is 'of the form of unity', holding the glossary's 'unity' for τὸ ἕν as predicate."
      },
      {
        "id": "el.123",
        "locator": {
          "prop": 123,
          "creuzer_page": "182-184",
          "dodds_prop": null
        },
        "lemma": "Πᾶν τὸ θεῖον αὐτὸ μὲν διὰ τὴν ὑπερούσιον ἕνωσιν ἄρρητόν ἐστι καὶ ἄγνωστον πᾶσι τοῖς δευτέροις· ἀπὸ δὲ τῶν μετεχόντων ληπτόν ἐστι καὶ γνωστόν.",
        "text": "Διὸ μόνον τὸ πρῶτον παντελῶς ἄγνωστον, ἅτε ἀμέθεκτον ὄν. Πᾶσα γὰρ ἡ διὰ λόγου γνῶσις τῶν ὄντων ἐστί, καὶ ἐν τοῖς οὖσιν ἔχει τὸ τῆς ἀληθείας καταληπτικόν. Καὶ γὰρ νοημάτων ἐφάπτεται, καὶ ἐν νοήσεσιν ὑφέστηκεν· οἱ δὲ θεοὶ πάντων εἰσὶν ἐπέκεινα τῶν ὄντων.\n\nΟὔτε οὖν δοξαστὸν τὸ θεῖον, οὔτε διανοητόν, οὔτε νοητόν. Πᾶν γὰρ τὸ ὄν, ἢ αἰσθητόν ἐστι, καὶ διὰ τοῦτο δοξαστόν, ἢ ὄντως ὄν, καὶ διὰ τοῦτο νοητόν, ἢ μεταξὺ τούτων, ὂν ἅμα καὶ γεννητόν, καὶ διὰ τοῦτο διανοητόν. Εἰ οὖν οἱ θεοὶ ὑπερούσιοι καὶ πρὸ τῶν ὄντων ὑφεστήκασιν, οὔτε δόξα ἔστιν αὐτῶν, οὔτε ἐπιστήμη καὶ διάνοια, οὔτε νόησις. Ἀλλ᾽ ἀπὸ τῶν ἐξηρτημένων, οἷαί πέρ εἰσιν αὐτῶν αἱ ἰδιότητες, γνωρίζονται, καὶ τοῦτο ἀναγκαίως. Κατὰ γὰρ τὰς τῶν μετεχομένων ἰδιότητας καὶ αἱ τῶν μετεχόντων συνδιαιροῦνται διαφορότητες.\n\nΚαὶ οὔτε πᾶν μετέχει παντὸς (οὐ γάρ ἐστι σύνταξις τῶν πάντῃ ἀνομοίων) οὔτε τὸ τυχὸν τοῦ τυχόντος μετέχει, ἀλλὰ τὸ συγγενὲς ἑκάστῳ συνῆπται, καὶ ἀφ᾽ ἑκάστου πρόεισιν.",
        "translation": {
          "lemma": "Everything divine is in itself, because of its unification beyond essence, ineffable and unknowable to all secondary things; but from the things that participate in it, it is apprehensible and knowable.",
          "text": "Therefore only the first is wholly unknowable, since it is unparticipated. For all knowledge that comes through reason is of beings, and it has its power of apprehending truth in the beings. For it lays hold of objects of thought and has its hypostasis in acts of thinking; but the gods are beyond all beings.\n\nThe divine, then, is not an object of opinion, nor of discursive thought, nor of intellection. For every being is either perceptible, and for that reason an object of opinion; or truly being, and for that reason an object of intellection; or between these, at once being and generated, and for that reason an object of discursive thought. If, then, the gods are beyond essence and have their hypostasis before beings, there is no opinion of them, nor knowledge and discursive thought, nor intellection. But they are known from the things that depend on them, according to what their distinctive properties are; and this necessarily. For it is according to the distinctive properties of the things participated that the differences of the things participating are divided along with them.\n\nAnd neither does everything participate in everything (for there is no ordering together of things wholly unlike), nor does any chance thing participate in any chance thing; rather, what is akin to each is joined to it and proceeds from it.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(2) Ad sequentia confer Plotinum p. 741 sq.; Porphyrii Sententt. cap. XXVI. p. 229. et Proclum in Platonis Theolog. V. 28 p. 309, qui Platonis Philebum laudat. Tu vide p. 64 p. 220 ed. Stallbaum. et adde Olympiodorum in Alcib. cap. 15 p. 133 et quae ibi ex Damascio apposuimus.",
          "(3) A. ἄγνωστον.",
          "(4) A. non habet ἡ.",
          "(5) A. οὐσίας.",
          "(6) A. ἢ διά. male. Schw. Proxime antecedens διανοητὸν addatur Lexicis. Ceterum cf. quae de his vocibus posui in annot. ad Proclum in Alcib. cap. 22 p. 71. Ad faciliorem intelligentiam consule insuper Athenaeum VIII. p. 338 B. C. p. 246 ed. Schwgh.",
          "(7) A. ἡ διάνοια.",
          "(8) A. ἀλλὰ ἀπό."
        ],
        "flags": [
          "Numbered ρκγ΄ in Creuzer's edition."
        ],
        "notes": "Source of LdC 5 (the first cause above every name, knowable only through its effect). Two readings Bardenhewer disputes are confirmed here as Creuzer's text with codex A against him: Creuzer prints τὸ τῆς ἀληθείας καταληπτικόν where Bardenhewer would read τῆς οὐσίας (Creuzer's note 5 records A's οὐσίας), and Creuzer prints καὶ διάνοια where Bardenhewer would read ἡ διάνοια (note 7). Both are edition-level variants, flagged in the apparatus rather than silently chosen.\n\nTwo edition-level variants translated AS PRINTED, not emended. (a) Creuzer prints ἐν τοῖς οὖσιν ἔχει τὸ τῆς ἀληθείας καταληπτικόν, rendered 'it has its power of apprehending truth in the beings'; codex A reads τῆς οὐσίας (Creuzer's note 5), which would give 'of essence' and is the reading Bardenhewer prefers. The English follows Creuzer. (b) Creuzer prints οὔτε ἐπιστήμη καὶ διάνοια, rendered 'nor knowledge and discursive thought'; Bardenhewer would read ἡ διάνοια (Creuzer's note 7). Neither variant is silently adopted. ὑπερούσιος is 'beyond essence', holding οὐσία = 'essence' across the Greek units."
      },
      {
        "id": "el.138",
        "locator": {
          "prop": 138,
          "creuzer_page": "204-206",
          "dodds_prop": null
        },
        "lemma": "Πάντων τῶν μετεχόντων τῆς θείας ἰδιότητος, ἐκθεουμένων, πρώτιστόν ἐστι καὶ ἀκρότατον τὸ ὄν.",
        "text": "Εἰ γὰρ καὶ τοῦ νοῦ καὶ τῆς ζωῆς ἐπέκεινα τὸ ὄν, ὡς δέδεικται, εἴπερ πλείστων τοῦτο, μετὰ τὸ ἕν, αἴτιον, ἀκρότατον ἂν εἴη τὸ ὄν· τούτων μὲν γὰρ ἑνικώτερον, καὶ διὰ τοῦτο πάντως σεμνότερον. ἄλλο δὲ πρὸ αὐτοῦ οὐκ ἔστι πλὴν τοῦ ἑνός. πρὸ γὰρ τοῦ ἑνιαίου πλήθους τί ἄλλο, ἢ τὸ ἕν; πλῆθος δὲ ἑνιαῖον τὸ ὄν, ὡς ἐκ πέρατος ὂν καὶ ἀπείρου· καὶ ὅλως πρὸ τῆς οὐσίας τὸ ὑπερούσιον ὄν. ἐπεὶ καὶ ἐν ταῖς εἰς τὰ δεύτερα ἐλλάμψεσι μόνον τὸ ἓν ἐπέκεινα φθάνει τοῦ ὄντος· τὸ δὲ ὂν εὐθὺς κατὰ τὸ ἕν. Τὸ γὰρ δυνάμει ὄν, οὔπω δὲ ὄν, ἕν ἐστι κατὰ τὴν αὐτοῦ φύσιν· καὶ τὸ μετὰ τοῦτο ἤδη ἐνεργείᾳ ὄν. Καὶ ἐν ταῖς ἀρχαῖς ἄρα τοῦ ὄντος ἐπέκεινα εὐθὺς τὸ μὴ ὄν, ὡς κρεῖττον τοῦ ὄντος, καὶ ἕν.",
        "translation": {
          "lemma": "Of all the things that participate in the divine distinctive property and are thereby made gods, being is the very first and the highest.",
          "text": "For if being is beyond both intellect and life, as has been shown, then, since it is the cause of the most things after the One, being would be the highest; for it is more unitary than these, and for that reason in every way more venerable. And there is nothing else before it except the One. For what else is before a unified manifold but the One? And being is a unified manifold, since it is composed of limit and the unlimited; and in general what is beyond essence is before essence. For in the irradiations into secondary things as well, the One alone reaches beyond being, while being comes immediately after the One. For what is potentially being, but not yet being, is one according to its own nature; and what comes after this is already being in actuality. And so among the principles too, immediately beyond being stands not-being, as better than being, and one.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [],
        "flags": [
          "Numbered ρλη΄ in Creuzer's edition.",
          "Three more apparatus notes for this proposition, on pp.204 and 206, have not yet been transcribed."
        ],
        "notes": "The source of LdC 4, prima rerum creatarum est esse. Bardenhewer's text prints ἐνθεουμένων; the printed page reads ἐκθεουμένων, which is followed here (it is also the sense the argument needs). Pairs with El. 89 (ἐκ πέρατός ἐστι καὶ ἀπείρου), which this proposition restates and which Thomas cites at the same place.\n\n(a) The English follows ἐκθεουμένων ('are made gods'), not Bardenhewer's printed ἐνθεουμένων. (b) πλῆθος is 'manifold' throughout, matching the register's own model sentence. (c) καὶ ὅλως πρὸ τῆς οὐσίας τὸ ὑπερούσιον ὄν is genuinely ambiguous: ὄν may be the copula-participle ('what is beyond essence is before essence') or the substantive ('the being that is beyond essence is before essence'). The English takes the first, which is what the surrounding argument about the One and being requires; the second is defensible. (d) The clause ὡς ἐκ πέρατος ὂν καὶ ἀπείρου repeats El. 89's lemma, and the English repeats El. 89's English so the pairing Aquinas makes at LdC 4 is visible."
      },
      {
        "id": "el.171",
        "locator": {
          "prop": 171,
          "creuzer_page": 254,
          "dodds_prop": null
        },
        "lemma": "Πᾶς νοῦς ἀμέριστός ἐστιν οὐσία.",
        "text": "εἰ γὰρ ἀμεγέθης καὶ ἀσώματος καὶ ἀκίνητος, ἀμέριστόν ἐστι. πᾶν γὰρ τὸ ὁπωσοῦν μεριστόν, ἢ κατὰ μέγεθος, ἢ κατὰ πλῆθος, ἢ κατὰ τὰς ἐνεργείας ἐστὶ μεριστὸν ἐν χρόνῳ φερομένας· ὁ δὲ νοῦς κατὰ πάντα αἰώνιος, καὶ ἐπέκεινα σωμάτων, καὶ ἥνωται τὸ ἐν αὐτῷ πλῆθος. Ἀμέριστος ἄρα ἐστίν.\n\nὍτι μὲν οὖν ἀσώματος ὁ νοῦς, ἡ πρὸς ἑαυτὸν ἐπιστροφὴ δηλοῖ. τῶν γὰρ σωμάτων οὐδὲν πρὸς ἑαυτὸ ἐπιστρέφεται. Ὅτι δὲ αἰώνιος ἡ τῆς ἐνεργείας ταυτότης πρὸς τὴν οὐσίαν· οὕτω γὰρ δέδεικται πρότερον. Ὅτι δὲ ἥνωται τὸ πλῆθος, ἡ πρὸς τὰς ἑνάδας τὰς θείας τοῦ νοεροῦ πλήθους συνέχεια.\n\nΑἱ μὲν γάρ εἰσι πρῶτον πλῆθος· οἱ δὲ νόες μετ᾽ ἐκείνας.",
        "translation": {
          "lemma": "Every intellect is an undivided essence.",
          "text": "For if it is without magnitude, and incorporeal, and unmoved, it is undivided. For everything that is divided in any way at all is divided either according to magnitude, or according to multiplicity, or according to its activities as these are borne along in time; but intellect is in every respect eternal, and beyond bodies, and the manifold in it is unified. It is therefore undivided.\n\nThat intellect is incorporeal is shown by its reversion upon itself, for no body reverts upon itself. That it is eternal is shown by the identity of its activity with its essence, for this has been shown earlier. That its manifold is unified is shown by the continuity of the intellectual manifold with the divine henads.\n\nFor the henads are the first manifold, and the intellects come after them.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(5) A. ρο.",
          "(6) In editione lacuna: καὶ ἀσώματον *** ἄν [l. πᾶν Portus] ὁπωσοῦν. Eam explevi ex cod. A. quocum facit Patricius.",
          "(7) A. ἢ κατὰ πλ. ἢ κατὰ μεγ.",
          "(8) An φαινομένας? Schw. Ego in vulgata acquiesco, cum propter cap. 170 ubi de intellectu ipso dicitur: εἰ γὰρ μεταβήσεται, tum quia Plotinus p. 583 A. de idea ita: ἆρα οὐκ εἶδος πανταχοῦ τοῦτο, ἧκον δὲ ἐπὶ γινόμενον κτλ. Nec Patricii codex aliam lectionem offerre videtur, quando Taylorus ita vertit: »or an account of energies, which are borne along with the flux of time.«",
          "(9) A. καὶ γίνεται. — Ad rem cf. Plotinum p. 325 sqq."
        ],
        "flags": [
          "Numbered ροα΄ in Creuzer's edition."
        ],
        "notes": "Source of LdC 6 (Bardenhewer: '§ 6 deckt sich mit § 171 des Lehrbuches'). Creuzer's note (6) records that the printed edition had a lacuna here which he filled from codex A — as at El. 88, so the supplement must not be presented as uncontested. Note (8) quotes THOMAS TAYLOR'S 1816 English directly ('or an account of energies, which are borne along with the flux of time'), which means Creuzer's apparatus is itself a witness to the Taylor reception and can be cited on that margin.\n\n(a) Editorial supplement, do not read as uncontested text: Creuzer's note (6) reports the printed edition as reading 'καὶ ἀσώματον *** ἄν ὁπωσοῦν' and says he filled the gap from codex A. On the text as it now stands the supplement runs across the words rendered 'and unmoved, it is undivided. For everything that is divided in any way at all', and πᾶν itself ('everything') is Portus's conjecture for the edition's ἄν. Three editorial hands are therefore in that clause; the English translates it because Creuzer prints it, and the crux page says whose it is. (b) πλῆθος is 'manifold' where it names a thing (the manifold in intellect, the first manifold) but 'multiplicity' in the phrase κατὰ πλῆθος, where it names a respect of division alongside magnitude — a departure from the wording used at El. 138, made for readability. (c) νοερός is 'intellectual' here and at El. 173."
      },
      {
        "id": "el.173",
        "locator": {
          "prop": 173,
          "creuzer_page": "256-258",
          "dodds_prop": null
        },
        "lemma": "Πᾶς νοῦς νοερός ἐστι, καὶ τὰ πρὸ αὐτοῦ, καὶ τὰ μετ᾽ αὐτόν.",
        "text": "τὰ μὲν γάρ ἐστι κατ᾽ αἰτίαν, ὅσα μετ᾽ αὐτόν· τὰ δὲ κατὰ μέθεξιν, ὅσα πρὸ αὐτοῦ. νοῦς δὲ ὁ αὐτός ἐστι καὶ νοερὰν ἔλαχεν οὐσίαν. κατὰ τὴν ἑαυτοῦ ἄρα ὕπαρξιν ἀφορίζει πάντα καὶ ἃ κατ᾽ αἰτίαν ἐστίν, ὡς τὰ κατὰ μέθεξιν. Καὶ γὰρ ἕκαστον, ὡς πέφυκεν, οὕτω μετέχει τῶν κρειττόνων, ἀλλ᾽ οὐχ ὡς ἐκεῖνα ἐκεῖνά ἐστιν.\n\nἪ γὰρ ἂν ὡσαύτως ὑπὸ πάντων μετείχετο. μετέχει δὲ ἄλλα ἄλλως. κατὰ τὴν ἰδιότητα ἄρα τῶν μετεχόντων καὶ δύναμιν αἱ μεθέξεις. Νοερῶς ἄρα ἐν τῷ νῷ τὰ πρὸ αὐτοῦ. ἀλλὰ μὴν καὶ τὰ μετ᾽ αὐτὸν νοερῶς ἐστιν. οὐ γὰρ ἐκ τῶν ἀποτελεσμάτων ἐστίν, οὐδὲ ἐκεῖνα ἔχει ἐν ἑαυτῷ, ἀλλὰ τὰς αἰτίας τὰς ἐκείνων. ἔστι δὲ πάντων τῷ εἶναι αἴτιος.\n\nΤὸ δὲ εἶναι αὐτοῦ νοερόν, καὶ τὰ αἴτια ἄρα νοερῶς ἔχει τῶν πάντων· ὥστε πάντα νοερῶς ἔχει πᾶς νοῦς, καὶ τὰ πρὸ αὐτοῦ, καὶ τὰ μετ᾽ αὐτόν· ὡς οὖν τὰ νοητὰ νοερῶς ἔχει πᾶς νοῦς, οὕτω καὶ τὰ αἰσθητὰ νοερῶς.",
        "translation": {
          "lemma": "Every intellect is intellectual, both the things before it and the things after it.",
          "text": "For the things after it are in it according to cause, and the things before it according to participation. But intellect is one and the same, and has obtained an intellectual essence. According to its own existence, therefore, it defines all things, both what is in it according to cause and what is in it according to participation. For each thing participates in its superiors as its own nature allows, and not as those superiors are what they are.\n\nOtherwise it would be participated in the same way by all things. But different things participate differently. The participations, therefore, follow the distinctive property and the power of the things participating. Intellectually, then, the things before it are in intellect; and the things after it are there intellectually as well. For intellect does not derive from its effects, nor does it hold those effects in itself, but their causes; and it is the cause of all things by its being.\n\nAnd its being is intellectual; therefore it holds the causes of all things intellectually, so that every intellect holds all things intellectually, both the things before it and the things after it. As, then, every intellect holds intelligible things intellectually, so it holds perceptible things intellectually too.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(7) [p.256] In Ed. ad h. l. haec adnotavit Aemilius Portus: »In ipsis capitum numeris videtur erratum. Nam hic deberet esse caput 173. et tamen cum praecedente capite ista conjunguntur, quae in Graeco textu manu scripto Π rubrica scriptum habent, novi principii signum, ut ex superioribus et sequentibus manifeste patet.«",
          "(2) [p.258] Abest alterum ἐκεῖνα a cod. A. Ego in ejusmodi sententia nil mutaverim. Cf. Porti translationem. Taylorus eleganter ita: »adapted to participate, and not according to their subsistence.«",
          "(6) [p.258] A. μεθέξεις νοερῶς ἐν νῷ. Proxima: ἀλλὰ μὴν — νοερῶς ἐστιν ita vertit Taylor: »But intellect is likewise intellectually the things posterior to itself.« Supplet igitur cogitando ad ἐστὶν vocem νοῦς, rectius quam Portus, qui demum ad verba οὐδὲ ἐκεῖνο ἔχει ἐν ἑαυτῷ in parenthesi adjecit vocem mens.",
          "(9) [p.258] Cod. A. νοερῶς ἐστι πᾶς νοῦς, καί. Ego vocem νοῦς recepi in textum, quoniam Patricius quoque legisse videtur."
        ],
        "flags": [
          "Numbered ρογ΄ in Creuzer's edition."
        ],
        "notes": "Source of LdC 7, and the single richest apparatus of the twelve. Creuzer here quotes BOTH Aemilius Portus's own note (on the chapter numbering) and Thomas Taylor's 1816 English twice — so this page alone is evidence for the Portus 1618 and Taylor 1816 witnesses and can be cited on both reception margins.\n\nThe lemma is translated exactly as printed, without smoothing the difficulty that then plays out at LdC 7. Creuzer's lemma prints the adjective νοερός: Πᾶς νοῦς νοερός ἐστι, καὶ τὰ πρὸ αὐτοῦ, καὶ τὰ μετ᾽ αὐτόν, and the English renders that, awkwardness and all: 'Every intellect is intellectual, both the things before it and the things after it.' The body of the same proof uses the adverb νοερῶς six times, and the medieval Latin tradition read the adverb too — Aquinas's intellectualiter. On the adverb the lemma would run 'Every intellect is intellectually the things before it and the things after it', which is also how Taylor renders the parallel clause that Creuzer quotes in his own note ('But intellect is likewise intellectually the things posterior to itself'). Nothing is emended here: the lemma stands as printed and the divergence is the point of the LdC 7 crux page. Creuzer also prints, at this proposition, Portus's note that the chapter numbering itself is in error at this place."
      },
      {
        "id": "el.180",
        "locator": {
          "prop": 180,
          "creuzer_page": 270,
          "dodds_prop": null
        },
        "lemma": "Πᾶς νοῦς ὅλος ἐστίν, ὡς ἐκ μερῶν ὑποστὰς ἕκαστος, καὶ ἥνωται τοῖς ἄλλοις, καὶ διακέκριται ἀπ᾽ αὐτῶν.",
        "text": "Ἀλλ᾽ ὁ μὲν ἀμέθεκτος νοῦς ἁπλῶς ὅλος, ὡς τὰ μέρη πάντα ὁλικῶς ἔχων ἐν ἑαυτῷ, τῶν δὲ μερικῶν ἕκαστος, ὡς ἐν μέρει τὸ ὅλον ἔχει.\n\nΚαὶ οὕτω πάντα ἐστὶ μερικῶς· εἰ γὰρ καθ᾽ ἓν πάντα, τὸ δὲ καθ᾽ ἓν οὐδὲν ἄλλο ἐστίν, ἢ μερικῶς, τὸ ἄρα ὅλον οὕτως ἐστὶν ἐν ἑκάστῳ τούτων μερικῶς, καθ᾽ ἕν τι τῶν μερικῶν, ἐπικρατοῦν ἐν τοῖς πᾶσιν, ἀφοριζόμενον.",
        "translation": {
          "lemma": "Every intellect is a whole, in that each has its hypostasis out of parts, and is unified with the others, and is distinguished from them.",
          "text": "But the unparticipated intellect is a whole without qualification, since it holds all the parts in itself in the manner of a whole; whereas each of the particular intellects holds the whole in a part.\n\nAnd in this way it is all things particularly. For if it is all things singly, and to be singly is nothing other than to be particularly, then the whole is present in each of these in that way, particularly — according to some one of the particular characters, which prevails among them all and marks it off.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(4) Edit. et A. ροθ."
        ],
        "flags": [
          "Numbered ρπ΄ in Creuzer's edition."
        ],
        "notes": "Bardenhewer cites this for the closing sentences of LdC 8: 'Zu den Schluss-Sätzen vergleiche man These 180.' LdC 8 has no direct source in the Elements (see el.12), so 180 and 12 are comparanda rather than ancestors — the LdC 8 crux says so on its face rather than presenting either as the source.\n\nκαθ᾽ ἕν in the second movement is ambiguous between 'in a single respect' and 'one by one'; the English takes it as 'singly', which is what the equation with μερικῶς ('in a particular way') requires. ἀμέθεκτος is 'unparticipated' per the glossary.\n\nWhere the proposition ends and its proof begins is set at the end of the first sentence, as for every unit here. Creuzer prints proposition and proof running on, and at this unit the second sentence ('But the unparticipated intellect is a whole without qualification …') could be read as part of the enunciation; it is placed in the proof because it distinguishes the two kinds of intellect rather than stating the proposition's own claim."
      },
      {
        "id": "el.201",
        "locator": {
          "prop": 201,
          "creuzer_page": 300,
          "dodds_prop": null
        },
        "lemma": "Πᾶσαι αἱ θεῖαι ψυχαὶ τριπλᾶς ἔχουσιν ἐνεργείας· τὰς μὲν ὡς ψυχαί, τὰς δὲ ὡς νοῦν ὑποδεξάμεναι θεῖον, τὰς δὲ ὡς θεῶν ἐξηρτημέναι.",
        "text": "Καὶ προνοοῦσι μὲν τῶν ὅλων ὡς θεοί, γινώσκουσι δὲ τὰ πάντα κατὰ τὴν νοερὰν ζωήν, κινοῦσι δὲ τὰ σώματα κατὰ τὴν αὐτοκίνητον ὕπαρξιν. Διότι γὰρ ψυχικῶς μετέχουσι τῶν ὑπερκειμένων, καὶ εἰσὶν οὐ ψυχαὶ ἁπλῶς, ἀλλὰ θεῖαι ψυχαί, τὴν ἀνάλογον τοῖς θεοῖς ἐν τῷ ψυχικῷ πλάτει προςησάμεναι τάξιν, ἐνεργοῦσιν οὐ ψυχικῶς μόνον, ἀλλὰ καὶ θείως, τὴν ἀκρότητα τῆς ἑαυτῶν οὐσίας ἔνθεον λαχοῦσαι, καὶ διότι νοερὰν ὑπόστασιν ἔχουσι, δι᾽ ἣν καὶ ὑπεστρωμέναι ταῖς νοεραῖς οὐσίαις τυγχάνουσιν. ἐνεργοῦσιν οὖν οὐ θείως μόνον, ἀλλὰ καὶ νοερῶς· τὴν μὲν κατὰ τὸ ἓν τὸ ἐν αὐταῖς· τὴν δὲ κατὰ τὸν νοῦν ἱδρύσασαι ἐνέργειαν. τρίτη δὲ αὐταῖς πάρεστιν ἡ κατὰ τὴν ἰδίαν ὕπαρξιν ἐνέργεια, κινητικὴ μὲν ὑπάρχουσα τῶν φύσει ἑτεροκινήτων, ζωοποιὸς δὲ τῶν ἐπείσακτον ἐχόντων τὴν ζωήν. Πάσης γὰρ ψυχῆς τοῦτό ἐστι τὸ ἴδιον ἐνέργημα· τὰ δὲ ἄλλα κατὰ μέθεξιν, ὡς τὸ νοεῖν καὶ προνοεῖν.",
        "translation": {
          "lemma": "All divine souls have threefold activities: some as souls, some as having received a divine intellect, and some as depending on gods.",
          "text": "And they exercise providence over wholes as gods, they know all things according to their intellectual life, and they move bodies according to their self-moved existence. For because they participate in the things set above them in the manner of soul, and are not souls without qualification but divine souls, having taken on within the breadth of soul the rank that corresponds to the gods, they act not only in the manner of soul but also divinely, having obtained the summit of their own essence as god-filled; and because they have an intellectual hypostasis, by which they are also spread out beneath the intellectual essences, they act, therefore, not only divinely but also intellectually, having established the one activity according to the one within them and the other according to intellect. And a third activity belongs to them, the one according to their own existence, which moves the things that are by nature moved by another and gives life to the things that have their life brought in from outside. For this is the proper work of every soul, while the rest — thinking and exercising providence — belong to it by participation.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "(2) Edit. et A. σ΄. Hujusmodi locorum fontem in Platonis libris supra indicavimus. Vid. v. c. Phaedr. p. 246 sq. p. 40 sq. Bekker. Ex hoc scriptorum genere cf. Plotin. p. 551 sq. Jamblich. in Stobaei Eclogg. I. 52. p. 886 sqq. et p. 1056 sqq. Heer. Proclum in Platon. Theolog. IV. 4. 5. p. 186 sqq.",
          "(3) A. ὅλην οἱ θεοί.",
          "(4) In Cod. A. desunt verba κινοῦσι δὲ τὰ πάντα κατὰ τὴν νοερὰν ζωήν, nec immerito, ut videtur. Schw. Nec agnoscunt Patricius Taylorusque. Propterea ejeci.",
          "(5) Edit. φυσικῶς. Nec aliter cod. A. Sed Taylor, haud dubie Patricio duce, ψυχικῶς. Quod recepi, commotus maxime his, quae leguntur initio capitis 185: Πᾶσαι μὲν αἱ θεῖαι ψυχαὶ θεοί εἰσι ψυχικῶς."
        ],
        "flags": [
          "Numbered σα΄ in Creuzer's edition."
        ],
        "notes": "Source of LdC 3 (Bardenhewer: '§ 3 geht zurück auf § 201 des Lehrbuches'). Bardenhewer's own caution applies to this very page: 'Bei Creuzer p. 300, und nach ihm bei Engelhardt S. 257, sind hier die Sätze unrichtig abgetheilt' — he judges Creuzer's SENTENCE DIVISION here to be wrong. Since the LdC 3 crux turns on the threefold division of activities, the paragraphing is presented as Creuzer's editorial act, not as the text's own. Note (5) again shows Creuzer adopting TAYLOR's reading (ψυχικῶς) against both the edition and codex A.\n\nThe paragraphing itself is Creuzer's, not the text's own. Bardenhewer states that on this very page 'sind hier die Sätze unrichtig abgetheilt': Creuzer's division of the sentences here is, in his judgement, wrong, and LdC 3 turns on how the threefold division of activities is cut. The English follows Creuzer's text and Creuzer's division exactly, and claims nothing for it. Two further editorial acts stand on the same page: Creuzer's note (4) records that he EJECTED the clause κινοῦσι δὲ τὰ πάντα κατὰ τὴν νοερὰν ζωήν, absent from codex A, so a clause has been removed from what is translated here; and his note (5) records that he printed ψυχικῶς, Taylor's reading, against both the printed edition and codex A, which read φυσικῶς. ψυχικῶς is rendered 'in the manner of soul' to keep 'soul' visible for the ψυχή family."
      }
    ],
    "syrianus-in-metaphysica-kroll-1902": [
      {
        "id": "syr.120.3",
        "locator": {
          "page.line": "120.3-31",
          "aristotle": "M.5 1080a2, 1080a4"
        },
        "text": "Ἐν δὲ … κινῆσον. Δεῖ μὲν ἀεὶ τὰς ὅλας ποιήσεις τῶν θείων εἰδῶν ἐνεργείᾳ εἶναι (καὶ διὰ ταύτην τὴν αἰτίαν οὐδέποτε εἶδος ὅλον ἐκλείπειν τὸν κόσμον δυνήσεται· ἀπειροδυνάμου γὰρ ὄντος τοῦ αἰτίου διὰ τὴν ἁπλότητα αὐτοῦ καὶ τὴν ἀμέρειαν ἀνάγκη μὴ διαλείπειν τὰ ἀποτελέσματα)· τὸ δὲ μερικὸν οὐκ ἂν μετάσχοι τῆς ἰδέας, εἰ μὴ ὕλην ἔχοι [ἢ] πρὸς τὴν μετάληψιν αὐτῆς ἐπιτηδείαν. ἡ τοίνυν προπαρασκευὴ τῶν ἐν κινήσει φερομένων ὑλικῶν αἰτίων τὸν ὧν οὐκ ἄνευ λόγον ἐπέχει. Καὶ πολλὰ … εἴδη. Εἴδη μὲν δημιουργικὰ τῶν μήτε ὄντων ἐν τῇ φύσει μήτε ὑπὸ τῆς φύσεως δημιουργουμένων οὐκ ἀπελίμπανον οἱ ἄνδρες· καὶ τοῦτό γε ὀρθῶς ἱστορεῖ, ὅτι τῶν τεχνητῶν εἴδη οὐκ ᾤοντο εἶναι νοερὰ καὶ θεῖα· λόγους δὲ παραδειγματικωτέρους τῶν ἀποτελεσμάτων τεχνικοὺς οὐκ ἐκείνοις ἤρεσκε μόνοις ἐνυπάρχειν ἐν τῇ ψυχῇ τῶν τεχνιτῶν, ἀλλὰ καὶ αὐτῷ Ἀριστοτέλει πολλαχοῦ δεδογμένον ἐστίν. ὃ καὶ μάλιστα δίκαιον ἂν εἴη λέγειν τοὺς τῶν εἰδῶν φίλους πρὸς αὐτόν· πῶς γὰρ τὰ τεχνητὰ διὰ παραδειγμάτων ἐπιτελεῖσθαι συγχωρῶν καὶ ἐν τούτοις οὐκ ἀποδοκιμάζων τὴν παραδειγματικὴν αἰτίαν τὰ τῆς φύσεως ἔργα, ἃ δὴ μιμεῖται καὶ ἡ τέχνη, ἀσκόπως ἐπιτελεῖσθαί φησι πρὸς οὐδὲν ὡρισμένον αἴτιον ἀναφερομένης τῆς φυσικῆς ποιήσεως; καίτοι γε ἐνιαχοῦ λέγει καὶ αὐτὸς τὴν φύσιν τοῦ εἴδους ἐφίεσθαι, ἀλλὰ τὸν λόγον οὐ διαρθροῖ· ποίου γὰρ εἴδους; πότερον τοῦ ἐν κινήσει φερομένου καὶ ἐνύλου; ἀλλὰ τοῦτο οὔ πω πεποίηκε καὶ δεύτερόν ἐστι τῆς φύσεως καὶ τῷ ἀνειδέῳ καὶ ἀμόρφῳ συμπλέκεται· καὶ ἄτοπον τὴν φύσιν τοῦ τε μηδέπω ὄντος ἐρᾶν καὶ τοῦ μεθ’ ἑαυτὴν καὶ τοῦ στερήσει συναναφερομένου καὶ διὰ τοῦτο ἀκαλλοῦς γιγνομένου καὶ ἀνεράστου. εἰ δὲ τοῦ χωριστοῦ, ἵνα καὶ τοῦ ἀληθινοῦ καὶ τοῦ πρὸ αὐτῆς καὶ θείου κατὰ τὸ ἀληθὲς εἴδους ἔχῃ τὸν ἔρωτα, πᾶσα ἀνάγκη τοῦτο νοερὸν εἶναι καὶ ἄυλον καὶ ἀεὶ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχειν, ἵνα καὶ τῆς φύσεως ὅ τε ἔρως ἄσβεστος ᾖ καὶ ἀνέκλειπτος ἡ ποίησις.",
        "translation": {
          "text": "'In the Phaedo … to set them moving.' The universal makings of the divine Forms must always be in act — and for this reason no Form can ever wholly fail the cosmos, for since the cause is of unlimited power, through its simplicity and its partlessness, its effects cannot lapse. But the particular could not participate in the Idea unless it had matter fit to receive it. The preparation made by the material causes that are borne along in motion, then, holds the place of the 'that without which not'.\n\n'And many … Forms.' Those men did not posit demiurgic Forms of the things that neither are in nature nor are crafted by nature; and he reports this rightly, that they did not think there were intellectual and divine Forms of things made by art. But that more paradigmatic rational forms of the products, belonging to the arts, are present in the soul of craftsmen was not their view alone; Aristotle himself holds it in many places. And this is what the friends of the Forms would be most justified in saying to him: how can he grant that things made by art are brought to completion through patterns, and not reject the paradigmatic cause in their case, and yet say that the works of nature — which art itself imitates — are brought to completion without aim, as though nature's making were referred to no determinate cause?\n\nYet in some places he himself says that nature aims at form; but he does not articulate the account. At which form? At the form borne along in motion and enmattered? But that form nature has not yet made, and it is secondary to nature and entangled with what is formless and shapeless; and it is absurd that nature should love what does not yet exist, what comes after itself, what is carried along with privation and is for that reason without beauty and unlovable. But if at the separate form — so that nature's love may be for the true form, prior to it and truly divine — then this form must of necessity be intellectual and immaterial and always the same and in the same state, so that nature's love may be unquenched and its making unfailing.",
          "translator": "Wroot Press",
          "date": "2026-09",
          "status": "draft"
        },
        "apparatus": [
          "[Kroll p.120, l.3] The lemma is referred to Arist. p. 1080a2; the transcription garbles the reference as '1080.12'.",
          "[Kroll p.120, l.8] [ἢ]: Bagolini deletes; Kroll prints the bracket (and would not read σχοίη).",
          "[Kroll p.120, l.9] ὧν Kalbfleisch: τῶν C.",
          "[Kroll p.120, l.15] ἤρεσκε as printed; the transcription omits it, leaving the clause without a verb.",
          "[Kroll p.120, l.16] τεχνητῶν C (for τεχνιτῶν); τῷ after αὐτῷ added by Usener.",
          "[Kroll p.120, l.17] The vertical stroke in the transcription is Kroll's marker of the Berlin Aristotle page (vol. IV, 901a), not part of the text; removed.",
          "[Kroll p.120, l.24] πεποίηκε: Kroll suggests one would expect πέφηνε or the like. The English follows the printed text.",
          "[Kroll p.120, l.25] συμπλέκεται as printed; the transcription reads συμπέκεται.",
          "[Kroll p.120, ll.26-27] Kroll queries συναναφυρομένου. l.29 τοῦτον C.",
          "[Kroll p.120, ll.7, 17] ἂν as printed; the transcription has ἄν."
        ],
        "flags": [
          "Greek collated line by line against the Kroll plate (CAG VI.1, p. 120, leaf n141) 2026-09-29."
        ],
        "notes": "Syrianus comments on Metaphysics M.5, the doublet of A.9 991b3-5; the lemmata are abbreviated as Kroll prints them and quoted in single quotes in the English. The Forms are capitalised where Syrianus means the divine, separate Forms, and lowercase for the form 'borne along in motion and enmattered', which is the distinction his answer turns on. ἐπιτηδεία, 'fit', is matter's fitness to receive the Idea (glossary, ἐπιτηδειότης). 'That without which not' is Plato's phrase for the necessary condition as opposed to the cause (Phaedo 99b). λόγοι are 'rational forms' and ἔρως is 'love' (glossary); ἀμόρφῳ is 'shapeless' (glossary, ἄμορφος)."
      }
    ]
  },
  "cruxes": [
    {
      "id": "ldc.1",
      "title": "Liber de causis, proposition 1",
      "incipit": "Omnis causa primaria plus est influens super causatum suum quam causa uniuersalis secunda",
      "centre": {
        "witness": "liber-de-causis-bardenhewer-1882",
        "unit": "ldc.1"
      },
      "margins": {
        "ancestor": [
          {
            "witness": "proclus-elements-creuzer-1822",
            "units": [
              "el.56",
              "el.57"
            ],
            "edge": "paraphrase",
            "role": "source",
            "note": "Thomas names these two propositions as the source of this section, and Bardenhewer's table follows him: 'Es entsprechen unserm § 1, wie Thomas angibt, die §§ 56 und 57 des Lehrbuches.' Propositions are given in Creuzer's numbering."
          },
          {
            "witness": "proclus-elements-creuzer-1822",
            "units": [
              "el.70"
            ],
            "edge": "paraphrase",
            "role": "compare",
            "note": "Bardenhewer adds this one on his own account — 'Vgl. indessen auch noch § 70' — because El. 70, not 56 or 57, carries the being / living / human example that this section actually develops."
          },
          {
            "witness": "kalam-fi-mahd-al-khair-bardenhewer-1882",
            "units": [
              "kalam.1"
            ],
            "edge": "translation",
            "note": "The Arabic through which the Greek reached the Latin. Node only per ruling 6: no Arabic text is carried in the pilot."
          }
        ],
        "descendant": [
          {
            "witness": "aquinas-super-ldc-parma",
            "units": [
              "lect.1"
            ],
            "edge": "commentary",
            "role": "source",
            "note": "Aquinas's Lectio I, plate-verified. His lemma is not Bardenhewer's text — the two translation branches diverge in five places in this proposition alone — and the lemma is shown as he prints it rather than harmonised."
          },
          {
            "witness": "albert-de-causis-borgnet-1891",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "lib. II, tract. I, cap. V (Borgnet vol. 10)",
            "note": "Albert does not gloss the Liber de causis lemma by lemma; he argues its positions in his own order and his own words. Cap. V restates this proposition's thesis almost verbatim in its title. Node only per ruling 9: the block is lightly-cleaned OCR, not plate-verified."
          }
        ],
        "reception": [
          {
            "witness": "taylor-elements-1816",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 56, 57, 70 (Theology of Plato vol. 2, 1816)",
            "note": "Taylor's English Elements is appended to volume 2 of his Theology of Plato (1816). Its scan OCRs badly and it has not been extracted, so it stands as a node. It is not only a later English version: Creuzer's own apparatus quotes and weighs Taylor, and at El. 201 adopts his reading against both the printed edition and codex A."
          },
          {
            "witness": "proclus-elements-portus-1618",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 56, 57, 70 (Hamburg 1618)",
            "note": "Portus's Latin Elements is printed in the 1618 Hamburg volume (confirmed from its preface) but has not yet been located within the scan, so it stands as a node. Creuzer's facing Latin is a reworking of Portus and may never be quoted as his."
          },
          {
            "witness": "moerbeke-elementatio-theologica",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 56, 57, 70",
            "note": "William of Moerbeke's Latin Elements (1268) is the version the Latin west read beside the Liber de causis, and is what let Aquinas identify the source. Node only per ruling 6: no public-domain edition of it exists."
          }
        ],
        "refutation": [],
        "parallel": []
      },
      "absences": [],
      "gaps": [
        "Aquinas's Lectio I is the only descendant carrying text; its English is a first draft. Albert stands as a node until his page is checked."
      ],
      "threads": [
        "proclus-to-aquinas"
      ],
      "editorial": {
        "headnote": "The proposition the whole book is built on, and the one place where the chain is visible end to end: two propositions of Proclus, an Arabic excerptor, a Latin translator, and two thirteenth-century readers, one of whom worked out what he was reading. Bardenhewer's concordance is followed exactly, including where it corrects Thomas.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/ldc.1/"
    },
    {
      "id": "ldc.8",
      "title": "Liber de causis, proposition 8",
      "incipit": "Omnis intelligentiae fixio et essentia eius est per bonitatem puram quae est causa prima",
      "centre": {
        "witness": "liber-de-causis-bardenhewer-1882",
        "unit": "ldc.8"
      },
      "margins": {
        "ancestor": [
          {
            "witness": "kalam-fi-mahd-al-khair-bardenhewer-1882",
            "units": [
              "kalam.8"
            ],
            "edge": "translation",
            "note": "The Arabic parent of this section exists even though its Greek source does not: what is missing above is Proclus, not the transmission. Node only per ruling 6."
          }
        ],
        "descendant": [
          {
            "witness": "aquinas-super-ldc-parma",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "lectio IX (Parma vol. 21)",
            "note": "Aquinas's Lectio IX expounds this section — his lectio numbering runs one ahead of Bardenhewer's §§ from Lectio VI on, because his Lectio IV and V divide what Bardenhewer prints as a single § 4. His text spells the transliterated Arabic term 'ylcachim' where Bardenhewer prints 'helyatin'. Node only per ruling 9: this lectio is OCR, not plate-verified."
          }
        ],
        "reception": [
          {
            "witness": "taylor-elements-1816",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 12, 180 (Theology of Plato vol. 2, 1816)",
            "note": "Taylor's English Elements is appended to volume 2 of his Theology of Plato (1816). Its scan OCRs badly and it has not been extracted, so it stands as a node. It is not only a later English version: Creuzer's own apparatus quotes and weighs Taylor, and at El. 201 adopts his reading against both the printed edition and codex A."
          },
          {
            "witness": "proclus-elements-portus-1618",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 12, 180 (Hamburg 1618)",
            "note": "Portus's Latin Elements is printed in the 1618 Hamburg volume (confirmed from its preface) but has not yet been located within the scan, so it stands as a node. Creuzer's facing Latin is a reworking of Portus and may never be quoted as his."
          },
          {
            "witness": "moerbeke-elementatio-theologica",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 12, 180",
            "note": "William of Moerbeke's Latin Elements (1268) is the version the Latin west read beside the Liber de causis, and is what let Aquinas identify the source. Node only per ruling 6: no public-domain edition of it exists."
          }
        ],
        "refutation": [],
        "parallel": [
          {
            "witness": "proclus-elements-creuzer-1822",
            "units": [
              "el.12"
            ],
            "edge": "comparandum",
            "role": "compare",
            "note": "Not a source. Thomas sets this proposition beside the section's FIRST SENTENCE only (Bardenhewer: 'Zu dem ersten Satze vergleicht Thomas die 12. These des Lehrbuches'), which is why it is printed beside the text and not above it."
          },
          {
            "witness": "proclus-elements-creuzer-1822",
            "units": [
              "el.180"
            ],
            "edge": "comparandum",
            "role": "compare",
            "note": "Thomas's second comparandum, adduced for the section's account of how an intelligence knows singly what is above and below it. Again a parallel of Thomas's making, not a source of the Latin."
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "witness": "proclus-elements-creuzer-1822",
          "status": "absent",
          "statement": "This section has no source in the Elements of Theology. Bardenhewer says so flatly: '§ 8 findet sich in dieser Fassung in dem Lehrbuche nicht. Es ist ein kurzer Abriss des ganzen Systems unseres Buches.' The two propositions Thomas adduces here — El. 12 and El. 180 — are comparisons of his own, and stand in the side column rather than above the text. The place above the text is left empty on purpose: it is a finding, not a gap in the work done.",
          "authority": "Bardenhewer 1882, pp. 15–25 (the section-by-section concordance)"
        },
        {
          "relation": "descendant",
          "witness": "albert-de-causis-borgnet-1891",
          "status": "unresearched",
          "statement": "No block of Albert's De causis et processu universitatis has been located for this section. Albert restructures the material rather than glossing it lemma by lemma, so a parallel may exist that a lemma-by-lemma search would not find; this has not been searched for further.",
          "authority": "Albert's blocks located so far correspond to sections 1, 3 and 5 only."
        }
      ],
      "gaps": [
        "No Albert block has been located for this section. The volume's own index rerum points at Liber II, tract. II, cap. IV ('Causa prima regit res creatas omnes') as a promising lead; it has not been followed, and nothing is claimed here on the strength of it.",
        "helyatin (Arabic hayūlā, matter) is left exactly as the Latin transliterates it. Bardenhewer spends pp. 247–274 on the word's textual history; no English equivalent has been imposed."
      ],
      "threads": [
        "proclus-to-aquinas"
      ],
      "editorial": {
        "headnote": "The section that breaks the pattern. Everything else in the pilot was quarried from a proposition of Proclus; this one was not — it is the Arabic writer's own summary of the system he had been excerpting. The page is built to say that, rather than to fill the space above the text with the nearest available parallel.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/ldc.8/"
    },
    {
      "id": "ldc.2",
      "title": "Liber de causis, proposition 2",
      "incipit": "Omne esse superius aut est superius aeternitate et ante ipsam aut est cum aeternitate aut est post aeternitatem et supra tempus.",
      "centre": {
        "witness": "liber-de-causis-bardenhewer-1882",
        "unit": "ldc.2"
      },
      "margins": {
        "ancestor": [
          {
            "witness": "proclus-elements-creuzer-1822",
            "units": [
              "el.88"
            ],
            "edge": "paraphrase",
            "role": "source",
            "note": "Thomas cites this proposition as the source, and Bardenhewer's table follows him."
          },
          {
            "witness": "proclus-elements-creuzer-1822",
            "units": [
              "el.87"
            ],
            "edge": "paraphrase",
            "role": "compare",
            "note": "Bardenhewer supplies this on his own account as the source of the proof that being stands above eternity; its lemma ('Everything eternal is being, but not every being is eternal') is what this section's own opening distinction paraphrases."
          },
          {
            "witness": "kalam-fi-mahd-al-khair-bardenhewer-1882",
            "units": [
              "kalam.2"
            ],
            "edge": "translation",
            "note": "The Arabic through which the Greek reached the Latin. Node only per ruling 6: no Arabic text is carried in the pilot."
          }
        ],
        "descendant": [
          {
            "witness": "aquinas-super-ldc-parma",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "lectio II (Parma vol. 21)",
            "note": "Aquinas's Lectio II corresponds 1:1 to Bardenhewer's § 2 — the offset in his numbering does not begin until Lectio VI. Its rubric and lemma were spot-verified against the plate (the same leaf, n732, that carries the end of Lectio I), but the commentary body was not, so it stands as a node per ruling 9."
          }
        ],
        "reception": [
          {
            "witness": "taylor-elements-1816",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 87, 88 (Theology of Plato vol. 2, 1816)",
            "note": "Taylor's English Elements is appended to volume 2 of his Theology of Plato (1816). Its scan OCRs badly and it has not been extracted, so it stands as a node. It is not only a later English version: Creuzer's own apparatus quotes and weighs Taylor, and at El. 201 adopts his reading against both the printed edition and codex A."
          },
          {
            "witness": "proclus-elements-portus-1618",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 87, 88 (Hamburg 1618)",
            "note": "Portus's Latin Elements is printed in the 1618 Hamburg volume (confirmed from its preface) but has not yet been located within the scan, so it stands as a node. Creuzer's facing Latin is a reworking of Portus and may never be quoted as his."
          },
          {
            "witness": "moerbeke-elementatio-theologica",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 87, 88",
            "note": "William of Moerbeke's Latin Elements (1268) is the version the Latin west read beside the Liber de causis, and is what let Aquinas identify the source. Node only per ruling 6: no public-domain edition of it exists."
          }
        ],
        "refutation": [],
        "parallel": []
      },
      "absences": [
        {
          "relation": "descendant",
          "witness": "albert-de-causis-borgnet-1891",
          "status": "unresearched",
          "statement": "No block of Albert's De causis et processu universitatis has been located for this section. Albert restructures the material rather than glossing it lemma by lemma, so a parallel may exist that a lemma-by-lemma search would not find; this has not been searched for further.",
          "authority": "Albert's blocks located so far correspond to sections 1, 3 and 5 only."
        }
      ],
      "gaps": [
        "No Albert block has been located for this section. A search covered the aeternitas/intelligentia/anima triad this section argues and found nothing in Liber II, Tractatus I; Caput II's fourfold-causes framework touches it only as generally as it touches §§1, 3, and 4, and was not assigned here for that reason.",
        "Bardenhewer also notes that El. 190 ('every soul is intermediate between the undivided and the divided') answers this section better than Thomas's own citation of El. 88 does, and that Thomas passed over it — 'auffallender Weise unbeachtet laesst.' El. 190 is not among the pilot's thirteen seeded Proclus units, so the point is recorded here rather than as a margin entry."
      ],
      "threads": [
        "proclus-to-aquinas"
      ],
      "editorial": {
        "headnote": "Thomas names El. 88 as this section's source, but Bardenhewer quietly improves on him: the proof that being stands above eternity is really El. 87's, and a still closer answer, El. 190, sits in the Lehrbuch unused by either commentator. The section is a case of the concordance correcting the tradition it is tracing, not just recording it.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/ldc.2/"
    },
    {
      "id": "ldc.3",
      "title": "Liber de causis, proposition 3",
      "incipit": "Omnis anima nobilis habet tres operationes.",
      "centre": {
        "witness": "liber-de-causis-bardenhewer-1882",
        "unit": "ldc.3"
      },
      "margins": {
        "ancestor": [
          {
            "witness": "proclus-elements-creuzer-1822",
            "units": [
              "el.201"
            ],
            "edge": "paraphrase",
            "role": "source",
            "note": "'§ 3 geht zurueck auf § 201 des Lehrbuches' — Bardenhewer's table names this proposition as the sole source, with a warning that Creuzer divides the sentences wrongly at this very place (Creuzer p.300)."
          },
          {
            "witness": "kalam-fi-mahd-al-khair-bardenhewer-1882",
            "units": [
              "kalam.3"
            ],
            "edge": "translation",
            "note": "The Arabic through which the Greek reached the Latin. Node only per ruling 6: no Arabic text is carried in the pilot."
          }
        ],
        "descendant": [
          {
            "witness": "aquinas-super-ldc-parma",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "lectio III (Parma vol. 21)",
            "note": "Aquinas's Lectio III corresponds 1:1 to Bardenhewer's § 3. Node only per ruling 9: this lectio is OCR, not plate-verified."
          },
          {
            "witness": "albert-de-causis-borgnet-1891",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "lib. II, tract. I, capita VIII-XII (Borgnet vol. 10)",
            "note": "Located via the volume's own back-of-book index rerum. Medium confidence: the chapter-numeral headings for Capita VIII-XI did not OCR cleanly, so the block boundary is approximate. Node only per ruling 9: lightly-cleaned OCR, not plate-verified."
          }
        ],
        "reception": [
          {
            "witness": "taylor-elements-1816",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 201 (Theology of Plato vol. 2, 1816)",
            "note": "Taylor's English Elements is appended to volume 2 of his Theology of Plato (1816). Its scan OCRs badly and it has not been extracted, so it stands as a node. It is not only a later English version: Creuzer's own apparatus quotes and weighs Taylor, and at El. 201 adopts his reading against both the printed edition and codex A."
          },
          {
            "witness": "proclus-elements-portus-1618",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 201 (Hamburg 1618)",
            "note": "Portus's Latin Elements is printed in the 1618 Hamburg volume (confirmed from its preface) but has not yet been located within the scan, so it stands as a node. Creuzer's facing Latin is a reworking of Portus and may never be quoted as his."
          },
          {
            "witness": "moerbeke-elementatio-theologica",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 201",
            "note": "William of Moerbeke's Latin Elements (1268) is the version the Latin west read beside the Liber de causis, and is what let Aquinas identify the source. Node only per ruling 6: no public-domain edition of it exists."
          }
        ],
        "refutation": [],
        "parallel": []
      },
      "absences": [],
      "gaps": [
        "Bardenhewer's own warning that Creuzer mis-divides the sentences of El. 201 at exactly the point this section depends on is not represented as its own margin entry — it is a caution about the Proclus witness's text, not a second source, and belongs in this headnote rather than in the apparatus of a section it does not centre on."
      ],
      "threads": [
        "proclus-to-aquinas"
      ],
      "editorial": {
        "headnote": "The cleanest single-source section in the pilot outside § 1: one proposition, El. 201, named without qualification, and Bardenhewer's only caveat is about how Creuzer punctuates it rather than about the ancestry itself. El. 201 is also where Creuzer's own apparatus prefers Taylor's English reading over the printed Latin and codex A — the same proposition draws two independent corrections from two different editors.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/ldc.3/"
    },
    {
      "id": "ldc.4",
      "title": "Liber de causis, proposition 4",
      "incipit": "Prima rerum creatarum est esse, et non est ante ipsum creatum aliud.",
      "centre": {
        "witness": "liber-de-causis-bardenhewer-1882",
        "unit": "ldc.4"
      },
      "margins": {
        "ancestor": [
          {
            "witness": "proclus-elements-creuzer-1822",
            "units": [
              "el.138"
            ],
            "edge": "paraphrase",
            "role": "source",
            "note": "'Vgl. das Lehrbuch § 138' — Bardenhewer's table names this proposition ('being is the very first and the highest') as the source of the section's opening claim."
          },
          {
            "witness": "proclus-elements-creuzer-1822",
            "units": [
              "el.70",
              "el.87"
            ],
            "edge": "paraphrase",
            "role": "compare",
            "note": "Bardenhewer cross-refers these two propositions, already cited at §§ 1 and 2 respectively, as bearing on the same argument rather than naming a second source."
          },
          {
            "witness": "kalam-fi-mahd-al-khair-bardenhewer-1882",
            "units": [
              "kalam.4"
            ],
            "edge": "translation",
            "note": "The Arabic through which the Greek reached the Latin. Node only per ruling 6: no Arabic text is carried in the pilot."
          }
        ],
        "descendant": [
          {
            "witness": "aquinas-super-ldc-parma",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "lectiones IV–V (Parma vol. 21)",
            "note": "Aquinas's Lectio IV covers only the first half of this section ('Prima rerum creatarum est esse ... ipsum recipit multiplicitatem'), and Lectio V picks up the second half (the anima material) — the exact sentence Bardenhewer prints as one continuous paragraph. Node only per ruling 9: neither lectio is plate-verified."
          }
        ],
        "reception": [
          {
            "witness": "taylor-elements-1816",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 70, 87, 89, 138 (Theology of Plato vol. 2, 1816)",
            "note": "Taylor's English Elements is appended to volume 2 of his Theology of Plato (1816). Its scan OCRs badly and it has not been extracted, so it stands as a node. It is not only a later English version: Creuzer's own apparatus quotes and weighs Taylor, and at El. 201 adopts his reading against both the printed edition and codex A."
          },
          {
            "witness": "proclus-elements-portus-1618",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 70, 87, 89, 138 (Hamburg 1618)",
            "note": "Portus's Latin Elements is printed in the 1618 Hamburg volume (confirmed from its preface) but has not yet been located within the scan, so it stands as a node. Creuzer's facing Latin is a reworking of Portus and may never be quoted as his."
          },
          {
            "witness": "moerbeke-elementatio-theologica",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 70, 87, 89, 138",
            "note": "William of Moerbeke's Latin Elements (1268) is the version the Latin west read beside the Liber de causis, and is what let Aquinas identify the source. Node only per ruling 6: no public-domain edition of it exists."
          }
        ],
        "refutation": [],
        "parallel": [
          {
            "witness": "proclus-elements-creuzer-1822",
            "units": [
              "el.89"
            ],
            "edge": "comparandum",
            "role": "compare",
            "note": "Thomas quotes this proposition in his own words at this point in his commentary ('Omne entis ens ex fine est et infinito') alongside El. 86 (not among the pilot's seeded units), as support rather than as the section's source — the same use he makes of comparanda at § 8."
          }
        ]
      },
      "absences": [
        {
          "relation": "descendant",
          "witness": "albert-de-causis-borgnet-1891",
          "status": "unresearched",
          "statement": "No block of Albert's De causis et processu universitatis has been located for this section. Albert restructures the material rather than glossing it lemma by lemma, so a parallel may exist that a lemma-by-lemma search would not find; this has not been searched for further.",
          "authority": "Albert's blocks located so far correspond to sections 1, 3 and 5 only."
        }
      ],
      "gaps": [
        "El. 86, which Thomas also quotes here ('Omne entis ens infinitum est'), is not among the pilot's thirteen seeded Proclus units and so is named in this note rather than carried as a margin entry.",
        "No Albert block has been located for this section's own material specifically. Caput II of Liber II, Tractatus I (extracted, see ldc.1's Albert margin) sketches the fourfold framework spanning §§1-4 in general terms, but it restates none of this section's own argument closely enough to be assigned here rather than to §§1-3, so it is left unassigned per section rather than attached to all four."
      ],
      "threads": [
        "proclus-to-aquinas"
      ],
      "editorial": {
        "headnote": "The longest section in the pilot, and the one where Aquinas's own lectio division cuts across Bardenhewer's: Lectiones IV and V together cover the ground Bardenhewer prints as a single §4, which is also where his lectio numbering starts running one ahead of Bardenhewer's for the rest of the book. Thomas reads two further Elements propositions into his commentary here (El. 89 and El. 86) as his own comparanda, alongside Bardenhewer's own cross-references back to §§1-2 — a section that carries both kinds of second citation the pilot distinguishes.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/ldc.4/"
    },
    {
      "id": "ldc.5",
      "title": "Liber de causis, proposition 5",
      "incipit": "Causa prima superior est omni narratione: et non deficiunt linguae a narratione eius nisi propter narrationem esse ipsius, quoniam ipsa est supra omnem causam, et non narratur nisi per causas secundas quae inluminantur a lumine causae primae.",
      "centre": {
        "witness": "liber-de-causis-bardenhewer-1882",
        "unit": "ldc.5"
      },
      "margins": {
        "ancestor": [
          {
            "witness": "proclus-elements-creuzer-1822",
            "units": [
              "el.123"
            ],
            "edge": "paraphrase",
            "role": "source",
            "note": "'Es entspricht im Allgemeinen § 123 des Lehrbuches' — Bardenhewer's table names this proposition as the section's source, with no further qualification."
          },
          {
            "witness": "kalam-fi-mahd-al-khair-bardenhewer-1882",
            "units": [
              "kalam.5"
            ],
            "edge": "translation",
            "note": "The Arabic through which the Greek reached the Latin. Node only per ruling 6: no Arabic text is carried in the pilot."
          }
        ],
        "descendant": [
          {
            "witness": "aquinas-super-ldc-parma",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "lectio VI (Parma vol. 21)",
            "note": "From this lectio on, Aquinas's own numbering runs one ahead of Bardenhewer's §§, because Lectiones IV and V together cover Bardenhewer's § 4: Lectio VI expounds § 5. Node only per ruling 9: this lectio is OCR, not plate-verified."
          },
          {
            "witness": "albert-de-causis-borgnet-1891",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "lib. II, tract. I, capita XXIV-XXV (Borgnet vol. 10)",
            "note": "High confidence: Caput XXV opens with a near-paraphrase-quotation of this section's opening sentence. Node only per ruling 9: lightly-cleaned OCR, not plate-verified."
          }
        ],
        "reception": [
          {
            "witness": "taylor-elements-1816",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 123 (Theology of Plato vol. 2, 1816)",
            "note": "Taylor's English Elements is appended to volume 2 of his Theology of Plato (1816). Its scan OCRs badly and it has not been extracted, so it stands as a node. It is not only a later English version: Creuzer's own apparatus quotes and weighs Taylor, and at El. 201 adopts his reading against both the printed edition and codex A."
          },
          {
            "witness": "proclus-elements-portus-1618",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 123 (Hamburg 1618)",
            "note": "Portus's Latin Elements is printed in the 1618 Hamburg volume (confirmed from its preface) but has not yet been located within the scan, so it stands as a node. Creuzer's facing Latin is a reworking of Portus and may never be quoted as his."
          },
          {
            "witness": "moerbeke-elementatio-theologica",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 123",
            "note": "William of Moerbeke's Latin Elements (1268) is the version the Latin west read beside the Liber de causis, and is what let Aquinas identify the source. Node only per ruling 6: no public-domain edition of it exists."
          }
        ],
        "refutation": [],
        "parallel": []
      },
      "absences": [],
      "gaps": [],
      "threads": [
        "proclus-to-aquinas"
      ],
      "editorial": {
        "headnote": "A single-source section — El. 123 named without qualification, 'im Allgemeinen' — but the Latin translator was working with material the Arabic itself calls hard to render: LdC 5's own text turns twice on the difficulty of describing the first cause at all, a difficulty flagged as genuinely obscure rather than smoothed over. This is also the first section with a located Albert parallel since § 1: Capita XXIV-XXV of Liber II, Tractatus I open with a near-paraphrase of this section's opening sentence.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/ldc.5/"
    },
    {
      "id": "ldc.6",
      "title": "Liber de causis, proposition 6",
      "incipit": "Intelligentia est substantia quae non diuiditur.",
      "centre": {
        "witness": "liber-de-causis-bardenhewer-1882",
        "unit": "ldc.6"
      },
      "margins": {
        "ancestor": [
          {
            "witness": "proclus-elements-creuzer-1822",
            "units": [
              "el.171"
            ],
            "edge": "paraphrase",
            "role": "source",
            "note": "'§ 6 deckt sich mit § 171 des Lehrbuches' — Bardenhewer's table names this proposition as the section's source."
          },
          {
            "witness": "kalam-fi-mahd-al-khair-bardenhewer-1882",
            "units": [
              "kalam.6"
            ],
            "edge": "translation",
            "note": "The Arabic through which the Greek reached the Latin. Node only per ruling 6: no Arabic text is carried in the pilot."
          }
        ],
        "descendant": [
          {
            "witness": "aquinas-super-ldc-parma",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "lectio VII (Parma vol. 21)",
            "note": "Aquinas's Lectio VII expounds this section, one ahead of Bardenhewer's § 6 in his own numbering (see § 5). Node only per ruling 9: this lectio is OCR, not plate-verified."
          }
        ],
        "reception": [
          {
            "witness": "taylor-elements-1816",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 171 (Theology of Plato vol. 2, 1816)",
            "note": "Taylor's English Elements is appended to volume 2 of his Theology of Plato (1816). Its scan OCRs badly and it has not been extracted, so it stands as a node. It is not only a later English version: Creuzer's own apparatus quotes and weighs Taylor, and at El. 201 adopts his reading against both the printed edition and codex A."
          },
          {
            "witness": "proclus-elements-portus-1618",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 171 (Hamburg 1618)",
            "note": "Portus's Latin Elements is printed in the 1618 Hamburg volume (confirmed from its preface) but has not yet been located within the scan, so it stands as a node. Creuzer's facing Latin is a reworking of Portus and may never be quoted as his."
          },
          {
            "witness": "moerbeke-elementatio-theologica",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 171",
            "note": "William of Moerbeke's Latin Elements (1268) is the version the Latin west read beside the Liber de causis, and is what let Aquinas identify the source. Node only per ruling 6: no public-domain edition of it exists."
          }
        ],
        "refutation": [],
        "parallel": []
      },
      "absences": [
        {
          "relation": "descendant",
          "witness": "albert-de-causis-borgnet-1891",
          "status": "unresearched",
          "statement": "No block of Albert's De causis et processu universitatis has been located for this section. Albert restructures the material rather than glossing it lemma by lemma, so a parallel may exist that a lemma-by-lemma search would not find; this has not been searched for further.",
          "authority": "Albert's blocks located so far correspond to sections 1, 3 and 5 only."
        }
      ],
      "gaps": [
        "Bardenhewer's compare list for this section (El. 15, 16, 169) is Creuzer's and his own internal cross-referencing within the proof, none of which is among the pilot's thirteen seeded Proclus units, so it is not carried as a margin entry.",
        "No Albert block has been located for this section — a search of Liber II, Tractatus I for 'intelligentia est substantia quae non dividitur' found nothing, and it is left honestly unacquired rather than attached to a nearby chapter on the strength of proximity."
      ],
      "threads": [
        "proclus-to-aquinas"
      ],
      "editorial": {
        "headnote": "Bardenhewer's own vocabulary check is the interesting fact here, not a variant reading: the Latin's substantia and El. 171's Greek οὐσία are kept apart across both benches on purpose (the glossary's rule holds 'substance' for the Latin, 'essence' for the Greek), so the two lemmata never read as verbal twins even though the proposition is a near-exact match. The section's plate note also records a heading easy for a mechanical splitter to miss, since '§ 6.' sits mid-page with no surrounding whitespace — worth knowing before trusting any automated section boundary drawn from this stretch of the scan.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/ldc.6/"
    },
    {
      "id": "ldc.7",
      "title": "Liber de causis, proposition 7",
      "incipit": "Omnis intelligentia scit quod est supra se et quod est sub se: uerumtamen scit quod est sub se, quoniam est causa ei, et scit quod est supra se, quoniam adquirit ab eo bonitates.",
      "centre": {
        "witness": "liber-de-causis-bardenhewer-1882",
        "unit": "ldc.7"
      },
      "margins": {
        "ancestor": [
          {
            "witness": "proclus-elements-creuzer-1822",
            "units": [
              "el.173"
            ],
            "edge": "paraphrase",
            "role": "source",
            "note": "'Nicht weniger genau entspricht § 7 dem § 173 des Lehrbuches' — Bardenhewer's table names this proposition as the source. Thomas quotes it as 'Omnis intellectus intellectualiter est et quae ante ipsum et quae post ipsum', which is what resolves the νοερός/νοερῶς crux in the Creuzer lemma."
          },
          {
            "witness": "kalam-fi-mahd-al-khair-bardenhewer-1882",
            "units": [
              "kalam.7"
            ],
            "edge": "translation",
            "note": "The Arabic through which the Greek reached the Latin. Node only per ruling 6: no Arabic text is carried in the pilot."
          }
        ],
        "descendant": [
          {
            "witness": "aquinas-super-ldc-parma",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "lectio VIII (Parma vol. 21)",
            "note": "Aquinas's Lectio VIII expounds this section, one ahead of Bardenhewer's § 7 in his own numbering (see § 5). Node only per ruling 9: this lectio is OCR, not plate-verified."
          }
        ],
        "reception": [
          {
            "witness": "taylor-elements-1816",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 173 (Theology of Plato vol. 2, 1816)",
            "note": "Taylor's English Elements is appended to volume 2 of his Theology of Plato (1816). Its scan OCRs badly and it has not been extracted, so it stands as a node. It is not only a later English version: Creuzer's own apparatus quotes and weighs Taylor, and at El. 201 adopts his reading against both the printed edition and codex A."
          },
          {
            "witness": "proclus-elements-portus-1618",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 173 (Hamburg 1618)",
            "note": "Portus's Latin Elements is printed in the 1618 Hamburg volume (confirmed from its preface) but has not yet been located within the scan, so it stands as a node. Creuzer's facing Latin is a reworking of Portus and may never be quoted as his."
          },
          {
            "witness": "moerbeke-elementatio-theologica",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "props. 173",
            "note": "William of Moerbeke's Latin Elements (1268) is the version the Latin west read beside the Liber de causis, and is what let Aquinas identify the source. Node only per ruling 6: no public-domain edition of it exists."
          }
        ],
        "refutation": [],
        "parallel": []
      },
      "absences": [
        {
          "relation": "descendant",
          "witness": "albert-de-causis-borgnet-1891",
          "status": "unresearched",
          "statement": "No block of Albert's De causis et processu universitatis has been located for this section. Albert restructures the material rather than glossing it lemma by lemma, so a parallel may exist that a lemma-by-lemma search would not find; this has not been searched for further.",
          "authority": "Albert's blocks located so far correspond to sections 1, 3 and 5 only."
        }
      ],
      "gaps": [
        "No Albert block has been located for this section — a search of Liber II, Tractatus I for the 'intelligentia scit quod est supra/sub se' material found nothing, and it is left honestly unacquired."
      ],
      "threads": [
        "proclus-to-aquinas"
      ],
      "editorial": {
        "headnote": "The section where the νοερός/νοερῶς crux is resolved: Creuzer's Greek lemma at El. 173 prints the adjective form, but Aquinas's own quotation of the same proposition reads intellectualiter — the adverb — which is what confirms Aquinas read νοερῶς rather than the variant the printed Greek shows. The Latin's supra/sub also stand where the Greek has πρό/μετά ('before'/'after'), a further place where the two languages' own words are kept apart rather than harmonised.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/ldc.7/"
    },
    {
      "id": "enn.1.6.1",
      "title": "Ennead I.6 [1], On Beauty, chapter 1",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.1.6.1"
      },
      "incipit": "Τὸ καλόν ἐστι μὲν ἐν ὄψει πλεῖστον…",
      "margins": {
        "descendant": [
          {
            "witness": "augustine-confessiones-vii-pl32",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "Confessiones VII.10, 17 (PL 32)",
            "note": "Augustine reads the ascent of I.6 back into his own; the Latin is on disk but is not yet placed chapter by chapter."
          },
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to I.6",
            "note": "Ficino is the whole Latin West’s Plotinus; his argumentum to this treatise is the descendant that matters, and it waits on plate work in incunable type."
          },
          {
            "witness": "marius-victorinus-adversus-arium-pl8",
            "units": [],
            "edge": "silent",
            "node_only": true,
            "locator": "Adversus Arium (PL 8)",
            "note": "The carrier by whom Plotinian language reached Augustine’s Latin."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6, vol. 1 (1917)"
          },
          {
            "witness": "taylor-concerning-the-beautiful-1787",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Concerning the Beautiful, London 1787"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6 [1], Guthrie 1918"
          }
        ],
        "parallel": [
          {
            "witness": "porphyry-sententiae-mommert-1907",
            "units": [],
            "edge": "paraphrase",
            "node_only": true,
            "locator": "Sententiae, on beauty and intellect (Mommert 1907)"
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "The ancestor of this chapter is Plato — the ascent of the Symposium and the Phaedrus — and Plato is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the source is out of scope, not because it is unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        },
        {
          "relation": "descendant",
          "witness": "augustine-confessiones-vii-pl32",
          "status": "unresearched",
          "statement": "Which sentences of Confessiones VII answer to which chapter of I.6 has not been worked out here; the margin names the passage without claiming the alignment.",
          "authority": null
        }
      ],
      "threads": [
        "plotinus-to-ficino",
        "plotinus-to-augustine"
      ],
      "editorial": {
        "headnote": "The treatise Porphyry put first in his edition, and the first Plotinus wrote. The chapter asks what makes a body beautiful and dismantles the answer everyone gave — that beauty is the commensurability of parts — with the cases that answer cannot hold: the light of the sun, gold, a single note, the same face beautiful one day and not the next.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.1.6.1/"
    },
    {
      "id": "enn.1.6.9",
      "title": "Ennead I.6 [1], On Beauty, chapter 9",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.1.6.9"
      },
      "incipit": "τί οὖν ἐκείνη ἡ ἔνδον βλέπει;",
      "margins": {
        "descendant": [
          {
            "witness": "augustine-confessiones-vii-pl32",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "Confessiones VII.10, 17 (PL 32)"
          },
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492"
          },
          {
            "witness": "marius-victorinus-hymni-pl8",
            "units": [],
            "edge": "silent",
            "node_only": true,
            "locator": "Hymni (PL 8)"
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6, vol. 1 (1917)"
          },
          {
            "witness": "taylor-concerning-the-beautiful-1787",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Concerning the Beautiful, London 1787"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6 [1], Guthrie 1918"
          }
        ],
        "parallel": [
          {
            "witness": "porphyry-sententiae-mommert-1907",
            "units": [],
            "edge": "paraphrase",
            "node_only": true,
            "locator": "Sententiae, on likeness and purification"
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "As at chapter 1: the ancestor is Plato, who is outside this library by design.",
          "authority": "Editorial scope: the library begins at Plotinus."
        }
      ],
      "threads": [
        "plotinus-to-ficino",
        "plotinus-to-augustine"
      ],
      "editorial": {
        "headnote": "The end of the treatise, and the most quoted page Plotinus wrote: cut away at yourself as a sculptor cuts at a statue; the eye must become sunlike to see the sun, and the soul beautiful to see the beautiful. The chapter closes by setting the good beyond the beautiful — and then, in its last clause, hesitating about that very order.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.1.6.9/"
    },
    {
      "id": "enn.1.6.2",
      "title": "Ennead I.6 [1], On Beauty, chapter 2",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.1.6.2"
      },
      "incipit": "πάλιν οὖν ἀναλαβόντες λέγωμεν, τί δῆτά…",
      "margins": {
        "descendant": [
          {
            "witness": "augustine-confessiones-vii-pl32",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "Confessiones VII.10, 17 (PL 32)",
            "note": "Augustine reads the ascent of I.6 back into his own; the Latin is on disk but is not yet placed chapter by chapter."
          },
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to I.6",
            "note": "Ficino is the whole Latin West’s Plotinus; his argumentum to this treatise is the descendant that matters, and it waits on plate work in incunable type."
          },
          {
            "witness": "marius-victorinus-adversus-arium-pl8",
            "units": [],
            "edge": "silent",
            "node_only": true,
            "locator": "Adversus Arium (PL 8)",
            "note": "The carrier by whom Plotinian language reached Augustine’s Latin."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6, vol. 1 (1917)"
          },
          {
            "witness": "taylor-concerning-the-beautiful-1787",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Concerning the Beautiful, London 1787"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6 [1], Guthrie 1918"
          }
        ],
        "parallel": [
          {
            "witness": "porphyry-sententiae-mommert-1907",
            "units": [],
            "edge": "paraphrase",
            "node_only": true,
            "locator": "Sententiae, on beauty and intellect (Mommert 1907)"
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "The ancestor of this chapter is the Phaedrus on the soul recognising what it once saw, and Plato is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the source is out of scope, not because it is unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        },
        {
          "relation": "descendant",
          "witness": "augustine-confessiones-vii-pl32",
          "status": "unresearched",
          "statement": "Which sentences of Confessiones VII answer to which chapter of I.6 has not been worked out here; the margin names the passage without claiming the alignment.",
          "authority": null
        }
      ],
      "threads": [
        "plotinus-to-ficino",
        "plotinus-to-augustine"
      ],
      "editorial": {
        "headnote": "Plotinus's own answer to chapter 1: a body is beautiful when form masters matter and brings many parts to one. The soul knows it at a glance because it recognises its own kind — and the chapter ends with the house and the single stone, beauty given to the whole and to the simple alike.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.1.6.2/"
    },
    {
      "id": "enn.1.6.3",
      "title": "Ennead I.6 [1], On Beauty, chapter 3",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.1.6.3"
      },
      "incipit": "γινώσκει δὲ αὐτὸ ἡ ἐπ’ αὐτὸ…",
      "margins": {
        "descendant": [
          {
            "witness": "augustine-confessiones-vii-pl32",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "Confessiones VII.10, 17 (PL 32)",
            "note": "Augustine reads the ascent of I.6 back into his own; the Latin is on disk but is not yet placed chapter by chapter."
          },
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to I.6",
            "note": "Ficino is the whole Latin West’s Plotinus; his argumentum to this treatise is the descendant that matters, and it waits on plate work in incunable type."
          },
          {
            "witness": "marius-victorinus-adversus-arium-pl8",
            "units": [],
            "edge": "silent",
            "node_only": true,
            "locator": "Adversus Arium (PL 8)",
            "note": "The carrier by whom Plotinian language reached Augustine’s Latin."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6, vol. 1 (1917)"
          },
          {
            "witness": "taylor-concerning-the-beautiful-1787",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Concerning the Beautiful, London 1787"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6 [1], Guthrie 1918"
          }
        ],
        "parallel": [
          {
            "witness": "porphyry-sententiae-mommert-1907",
            "units": [],
            "edge": "paraphrase",
            "node_only": true,
            "locator": "Sententiae, on beauty and intellect (Mommert 1907)"
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "The ancestor of this chapter is the Phaedrus and the Timaeus on fire and form, and Plato is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the source is out of scope, not because it is unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        },
        {
          "relation": "descendant",
          "witness": "augustine-confessiones-vii-pl32",
          "status": "unresearched",
          "statement": "Which sentences of Confessiones VII answer to which chapter of I.6 has not been worked out here; the margin names the passage without claiming the alignment.",
          "authority": null
        }
      ],
      "threads": [
        "plotinus-to-ficino",
        "plotinus-to-augustine"
      ],
      "editorial": {
        "headnote": "How the soul judges beauty, by holding the thing against a form it already has, as against a rule. Then the hard cases of chapter 1 are answered one by one: colour and fire are beautiful as light and form, and music as the unseen harmony that makes the heard one.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.1.6.3/"
    },
    {
      "id": "enn.1.6.4",
      "title": "Ennead I.6 [1], On Beauty, chapter 4",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.1.6.4"
      },
      "incipit": "περὶ δὲ τῶν προσωτέρω καλῶν, ἃ…",
      "margins": {
        "descendant": [
          {
            "witness": "augustine-confessiones-vii-pl32",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "Confessiones VII.10, 17 (PL 32)",
            "note": "Augustine reads the ascent of I.6 back into his own; the Latin is on disk but is not yet placed chapter by chapter."
          },
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to I.6",
            "note": "Ficino is the whole Latin West’s Plotinus; his argumentum to this treatise is the descendant that matters, and it waits on plate work in incunable type."
          },
          {
            "witness": "marius-victorinus-adversus-arium-pl8",
            "units": [],
            "edge": "silent",
            "node_only": true,
            "locator": "Adversus Arium (PL 8)",
            "note": "The carrier by whom Plotinian language reached Augustine’s Latin."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6, vol. 1 (1917)"
          },
          {
            "witness": "taylor-concerning-the-beautiful-1787",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Concerning the Beautiful, London 1787"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6 [1], Guthrie 1918"
          }
        ],
        "parallel": [
          {
            "witness": "porphyry-sententiae-mommert-1907",
            "units": [],
            "edge": "paraphrase",
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          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "The ancestor of this chapter is the Symposium's ascent from bodies to pursuits and knowledge, and Plato is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the source is out of scope, not because it is unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        },
        {
          "relation": "descendant",
          "witness": "augustine-confessiones-vii-pl32",
          "status": "unresearched",
          "statement": "Which sentences of Confessiones VII answer to which chapter of I.6 has not been worked out here; the margin names the passage without claiming the alignment.",
          "authority": null
        }
      ],
      "threads": [
        "plotinus-to-ficino",
        "plotinus-to-augustine"
      ],
      "editorial": {
        "headnote": "The turn from sense to soul. Only those who have seen can speak of what they saw, as the blind cannot be told of colour; and the experience of beauty is named — wonder, sweet astonishment, longing, love — the same at every level, only stronger higher up.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.1.6.4/"
    },
    {
      "id": "enn.1.6.5",
      "title": "Ennead I.6 [1], On Beauty, chapter 5",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.1.6.5"
      },
      "incipit": "τῷ δὴ καὶ περὶ τὰ ἐν…",
      "margins": {
        "descendant": [
          {
            "witness": "augustine-confessiones-vii-pl32",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "Confessiones VII.10, 17 (PL 32)",
            "note": "Augustine reads the ascent of I.6 back into his own; the Latin is on disk but is not yet placed chapter by chapter."
          },
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to I.6",
            "note": "Ficino is the whole Latin West’s Plotinus; his argumentum to this treatise is the descendant that matters, and it waits on plate work in incunable type."
          },
          {
            "witness": "marius-victorinus-adversus-arium-pl8",
            "units": [],
            "edge": "silent",
            "node_only": true,
            "locator": "Adversus Arium (PL 8)",
            "note": "The carrier by whom Plotinian language reached Augustine’s Latin."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6, vol. 1 (1917)"
          },
          {
            "witness": "taylor-concerning-the-beautiful-1787",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Concerning the Beautiful, London 1787"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6 [1], Guthrie 1918"
          }
        ],
        "parallel": [
          {
            "witness": "porphyry-sententiae-mommert-1907",
            "units": [],
            "edge": "paraphrase",
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          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "The ancestor of this chapter is the Phaedo on the soul dragged down by the body, and Plato is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the source is out of scope, not because it is unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        },
        {
          "relation": "descendant",
          "witness": "augustine-confessiones-vii-pl32",
          "status": "unresearched",
          "statement": "Which sentences of Confessiones VII answer to which chapter of I.6 has not been worked out here; the margin names the passage without claiming the alignment.",
          "authority": null
        }
      ],
      "threads": [
        "plotinus-to-ficino",
        "plotinus-to-augustine"
      ],
      "editorial": {
        "headnote": "The chapter asks what lovers of virtue love, and answers by its opposite. It is the fullest portrait of the ugly soul in the Enneads — licentious, unjust, smeared with the mire it has plunged into — and its ugliness is something added from outside, to be washed away like earth from gold.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.1.6.5/"
    },
    {
      "id": "enn.1.6.6",
      "title": "Ennead I.6 [1], On Beauty, chapter 6",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.1.6.6"
      },
      "incipit": "ἔστι γὰρ δή, ὡς ὁ παλαιὸς…",
      "margins": {
        "descendant": [
          {
            "witness": "augustine-confessiones-vii-pl32",
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            "edge": "commentary",
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            "locator": "Confessiones VII.10, 17 (PL 32)",
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          },
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to I.6",
            "note": "Ficino is the whole Latin West’s Plotinus; his argumentum to this treatise is the descendant that matters, and it waits on plate work in incunable type."
          },
          {
            "witness": "marius-victorinus-adversus-arium-pl8",
            "units": [],
            "edge": "silent",
            "node_only": true,
            "locator": "Adversus Arium (PL 8)",
            "note": "The carrier by whom Plotinian language reached Augustine’s Latin."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6, vol. 1 (1917)"
          },
          {
            "witness": "taylor-concerning-the-beautiful-1787",
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            "edge": "translation",
            "node_only": true,
            "locator": "Concerning the Beautiful, London 1787"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6 [1], Guthrie 1918"
          }
        ],
        "parallel": [
          {
            "witness": "porphyry-sententiae-mommert-1907",
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          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "The ancestor of this chapter is the Phaedo on virtue as purification and the uninitiated lying in mire, and the Theaetetus on becoming like god, and Plato is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the source is out of scope, not because it is unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        },
        {
          "relation": "descendant",
          "witness": "augustine-confessiones-vii-pl32",
          "status": "unresearched",
          "statement": "Which sentences of Confessiones VII answer to which chapter of I.6 has not been worked out here; the margin names the passage without claiming the alignment.",
          "authority": null
        }
      ],
      "threads": [
        "plotinus-to-ficino",
        "plotinus-to-augustine"
      ],
      "editorial": {
        "headnote": "Every virtue is a purification: self-control, courage, greatness of soul and wisdom each redefined as the soul's turning from body. The purified soul becomes form and rational form, and the chapter sets out the whole order at once — the good, which is loveliness; intellect; soul; and bodies made beautiful by soul.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.1.6.6/"
    },
    {
      "id": "enn.1.6.7",
      "title": "Ennead I.6 [1], On Beauty, chapter 7",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.1.6.7"
      },
      "incipit": "ἀναβατέον οὖν πάλιν ἐπὶ τὸ ἀγαθόν…",
      "margins": {
        "descendant": [
          {
            "witness": "augustine-confessiones-vii-pl32",
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            "edge": "commentary",
            "node_only": true,
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            "note": "Augustine reads the ascent of I.6 back into his own; the Latin is on disk but is not yet placed chapter by chapter."
          },
          {
            "witness": "ficino-plotini-opera-1492",
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            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to I.6",
            "note": "Ficino is the whole Latin West’s Plotinus; his argumentum to this treatise is the descendant that matters, and it waits on plate work in incunable type."
          },
          {
            "witness": "marius-victorinus-adversus-arium-pl8",
            "units": [],
            "edge": "silent",
            "node_only": true,
            "locator": "Adversus Arium (PL 8)",
            "note": "The carrier by whom Plotinian language reached Augustine’s Latin."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
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            "node_only": true,
            "locator": "Ennead I.6, vol. 1 (1917)"
          },
          {
            "witness": "taylor-concerning-the-beautiful-1787",
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            "node_only": true,
            "locator": "Concerning the Beautiful, London 1787"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
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            "node_only": true,
            "locator": "Ennead I.6 [1], Guthrie 1918"
          }
        ],
        "parallel": [
          {
            "witness": "porphyry-sententiae-mommert-1907",
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          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "The ancestor of this chapter is the Symposium's vision of the beautiful itself, 'itself by itself, pure', and Plato is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the source is out of scope, not because it is unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        },
        {
          "relation": "descendant",
          "witness": "augustine-confessiones-vii-pl32",
          "status": "unresearched",
          "statement": "Which sentences of Confessiones VII answer to which chapter of I.6 has not been worked out here; the margin names the passage without claiming the alignment.",
          "authority": null
        }
      ],
      "threads": [
        "plotinus-to-ficino",
        "plotinus-to-augustine"
      ],
      "editorial": {
        "headnote": "The ascent to the good, told as an initiation: the climber strips off what was put on in coming down, as worshippers leave their clothes before entering the sanctuary. The beautiful itself, unmixed, makes its lovers beautiful — and the one who misses this, not wealth or kingship, is the unfortunate one.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.1.6.7/"
    },
    {
      "id": "enn.1.6.8",
      "title": "Ennead I.6 [1], On Beauty, chapter 8",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.1.6.8"
      },
      "incipit": "τίς οὖν ὁ τρόπος; τίς μηχανή…",
      "margins": {
        "descendant": [
          {
            "witness": "augustine-de-civitate-dei-viii-x-pl41",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "De civitate Dei IX.17 (PL 41)",
            "note": "Augustine quotes this chapter's flight to the fatherland, naming Plotinus; the Latin is not yet placed beside it."
          },
          {
            "witness": "augustine-confessiones-vii-pl32",
            "units": [],
            "edge": "commentary",
            "node_only": true,
            "locator": "Confessiones VII.10, 17 (PL 32)",
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          },
          {
            "witness": "ficino-plotini-opera-1492",
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            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to I.6",
            "note": "Ficino is the whole Latin West’s Plotinus; his argumentum to this treatise is the descendant that matters, and it waits on plate work in incunable type."
          },
          {
            "witness": "marius-victorinus-adversus-arium-pl8",
            "units": [],
            "edge": "silent",
            "node_only": true,
            "locator": "Adversus Arium (PL 8)",
            "note": "The carrier by whom Plotinian language reached Augustine’s Latin."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6, vol. 1 (1917)"
          },
          {
            "witness": "taylor-concerning-the-beautiful-1787",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Concerning the Beautiful, London 1787"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead I.6 [1], Guthrie 1918"
          }
        ],
        "parallel": [
          {
            "witness": "porphyry-sententiae-mommert-1907",
            "units": [],
            "edge": "paraphrase",
            "node_only": true,
            "locator": "Sententiae, on beauty and intellect (Mommert 1907)"
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "The ancestor of this chapter is Homer's Odysseus and Plato's flight from here to there in the Theaetetus, and Plato is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the source is out of scope, not because it is unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        },
        {
          "relation": "descendant",
          "witness": "augustine-confessiones-vii-pl32",
          "status": "unresearched",
          "statement": "Which sentences of Confessiones VII answer to which chapter of I.6 has not been worked out here; the margin names the passage without claiming the alignment.",
          "authority": null
        }
      ],
      "threads": [
        "plotinus-to-ficino",
        "plotinus-to-augustine"
      ],
      "editorial": {
        "headnote": "How to get there. Not on foot, not by ship: Narcissus seizing an image on the water drowns, Odysseus leaves Circe and Calypso for his fatherland. The chapter ends by closing the eyes and waking another sight — the one everyone has and few use. Augustine quotes its flight to the fatherland by name.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.1.6.8/"
    },
    {
      "id": "enn.3.8.1",
      "title": "Ennead III.8 [30], On Nature and Contemplation and the One, chapter 1",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.3.8.1"
      },
      "incipit": "Παίζοντες δὴ τὴν πρώτην πρὶν ἐπιχειρεῖν σπουδάζειν…",
      "margins": {
        "descendant": [
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to III.8",
            "note": "Ficino's Latin and argumentum carried this treatise's account of nature to the Renaissance; it waits on plate work in incunable type."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead III.8, vol. 2 (1921)"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead III.8 [30], Guthrie 1918"
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "Behind this chapter stand Plato's craftsman of the Timaeus and Aristotle's nature that makes without deliberating (Physics II.8), and both are deliberately outside this library, which begins with Plotinus. The place above the text is empty because the sources are out of scope, not because they are unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        }
      ],
      "threads": [
        "forms-and-generation"
      ],
      "editorial": {
        "headnote": "The thirtieth treatise Plotinus wrote, and the first part of the long work Porphyry cut into four (III.8, V.8, V.5, II.9). It opens as a game — suppose everything, down to plants and the earth, aims at contemplation — and the next three chapters make the game serious: nature makes without hands or levers, nature is itself a rational form, and what it makes is what it contemplates.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.3.8.1/"
    },
    {
      "id": "enn.3.8.2",
      "title": "Ennead III.8 [30], On Nature and Contemplation and the One, chapter 2",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.3.8.2"
      },
      "incipit": "ὅτι μὲν οὖν οὔτε χεῖρες ἐνταῦθα οὔτε πόδες…",
      "margins": {
        "descendant": [
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to III.8",
            "note": "Ficino's Latin and argumentum carried this treatise's account of nature to the Renaissance; it waits on plate work in incunable type."
          },
          {
            "witness": "aquinas-st-ia-parma-1852",
            "units": [
              "st.1.65.4"
            ],
            "edge": "refutation",
            "node_only": false,
            "locator": "Summa Theologiae I q.65 a.4, Respondeo and ad 2 (Parma vol. 1, pp. 257-258)",
            "note": "Aquinas rejects both the separated Forms and Avicenna's giver of forms: what comes to be is the composite, and bodily forms are drawn out of matter by composite agents. The seminal reasons he keeps are the rational forms of this chapter under Augustine's name."
          },
          {
            "witness": "avicenna-opera-venice-1508",
            "units": [],
            "edge": "silent",
            "node_only": true,
            "locator": "Liber de philosophia prima IX (Venice 1508): the giver of forms",
            "note": "Forms flow into prepared matter from a separate intelligence, as from a craftsman's mind — the view Aquinas names in the next margin."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead III.8, vol. 2 (1921)"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead III.8 [30], Guthrie 1918"
          }
        ],
        "critic": [
          {
            "witness": "aristotle-metaphysica-ross-1924",
            "units": [
              "met.1.9.991a8"
            ],
            "edge": "refutation",
            "node_only": false,
            "locator": "Metaphysics A.9, 991a8-b9 (Ross 1924)",
            "note": "Aristotle's case that separated Forms cause no motion and so no coming to be: a house comes to be with no Form of house. Plotinus's answer in this chapter is that what makes in nature is not a separated Form but a rational form that remains while it gives form to matter."
          }
        ],
        "parallel": [
          {
            "witness": "syrianus-in-metaphysica-kroll-1902",
            "units": [
              "syr.120.3"
            ],
            "edge": "refutation",
            "node_only": false,
            "locator": "In Metaphysica, on M.5 1080a2-4 (Kroll p. 120, ll. 3-31)",
            "note": "The school's reply to the objection in the next margin, on Aristotle's own repetition of it: matter must be fit to receive the Idea, the craftsman already works from rational forms, and nature can only love a form that is separate and intellectual."
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "Behind this chapter stand Aristotle's nature that makes without deliberating (Physics II.8) and the Stoics' craftsmanlike nature. Neither is in this library, which begins with Plotinus; Aristotle enters only as the objector, beside the text. The place above the text is empty because the sources are out of scope, not because they are unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        }
      ],
      "threads": [
        "forms-and-generation"
      ],
      "editorial": {
        "headnote": "Nature makes without hands, feet, or levers, and the wax-modeller is the wrong model for it. The chapter's claim is that what makes in nature is a rational form that remains while it gives form to matter: nature is a form, not a compound of matter and form, and the last rational form, the one in the visible shape, is already dead.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.3.8.2/"
    },
    {
      "id": "enn.3.8.3",
      "title": "Ennead III.8 [30], On Nature and Contemplation and the One, chapter 3",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.3.8.3"
      },
      "incipit": "πῶς οὖν ποιῶν καὶ οὕτως ποιῶν θεωρίας τινὸς ἂν ἐφάπτοιτο;…",
      "margins": {
        "descendant": [
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to III.8",
            "note": "Ficino's Latin and argumentum carried this treatise's account of nature to the Renaissance; it waits on plate work in incunable type."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead III.8, vol. 2 (1921)"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead III.8 [30], Guthrie 1918"
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "Behind this chapter stands Aristotle's account of contemplation as the highest activity, and Aristotle is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the source is out of scope, not because it is unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        }
      ],
      "threads": [
        "forms-and-generation"
      ],
      "editorial": {
        "headnote": "Making turns out to be contemplation. A rational form is not an action, so if nature is a rational form it is contemplation, and it makes by being what it is. Nature does not reason or inquire, since to inquire is not yet to have, and nature has.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.3.8.3/"
    },
    {
      "id": "enn.3.8.4",
      "title": "Ennead III.8 [30], On Nature and Contemplation and the One, chapter 4",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.3.8.4"
      },
      "incipit": "καὶ εἴ τις δὲ αὐτὴν ἔροιτο τίνος ἕνεκα ποιεῖ…",
      "margins": {
        "descendant": [
          {
            "witness": "proclus-elements-creuzer-1822",
            "units": [
              "el.56",
              "el.57"
            ],
            "edge": "silent",
            "node_only": false,
            "locator": "Elements of Theology, props. 56-57 (Creuzer 1822)",
            "note": "Nature's 'greater rational forms' that beget without acting become Proclus's axioms: what the secondary produces, the prior produces more, and every cause acts before its effect and beyond it. The Liber de causis opens with the same doctrine (prop. 1)."
          },
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to III.8",
            "note": "Ficino's Latin and argumentum carried this treatise's account of nature to the Renaissance; it waits on plate work in incunable type."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead III.8, vol. 2 (1921)"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead III.8 [30], Guthrie 1918"
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "Behind this chapter stand Plato's lovers of spectacle (Republic V 475d) and his craftsman of the Timaeus, and Plato is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the source is out of scope, not because it is unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        }
      ],
      "threads": [
        "forms-and-generation"
      ],
      "editorial": {
        "headnote": "Nature speaks. Asked why it makes, it says it is silent, that what comes to be is its spectacle, and that the lines of bodies fall out of it as it contemplates, as a geometer draws. Its contemplation is dim, like sleep compared with waking, and human action is the same weakness: a shadow of contemplation for those who cannot see with intellect.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.3.8.4/"
    },
    {
      "id": "enn.4.3.22",
      "title": "Ennead IV.3 [27], Problems of Soul I, chapter 22",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.4.3.22"
      },
      "incipit": "ἆρ’ οὖν οὕτω φατέον, ὅταν ψυχὴ σώματι παρῇ…",
      "margins": {
        "descendant": [
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to IV.3",
            "note": "Ficino's Latin carried this treatise to the Renaissance; it waits on plate work in incunable type."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead IV.3, vol. 3 (1924)"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead IV.3 [27], Guthrie 1918"
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "Behind this chapter stands Plato's world-soul, which holds the body of the universe within it (Timaeus 36d-e), and Plato is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the source is out of scope, not because it is unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        }
      ],
      "threads": [
        "forms-and-generation"
      ],
      "editorial": {
        "headnote": "How is soul present to body? As light is present to air: throughout, mixed with nothing, the air in the light rather than the light in the air. Soul is present to the body only in the powers the body needs, and for their activities it is present to one part in one way and to another in another.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.4.3.22/"
    },
    {
      "id": "enn.4.3.23",
      "title": "Ennead IV.3 [27], Problems of Soul I, chapter 23",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.4.3.23"
      },
      "incipit": "τοῦ σώματος πεφωτισμένου τοῦ ἐμψύχου ὑπὸ τῆς ψυχῆς…",
      "margins": {
        "descendant": [
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to IV.3",
            "note": "Ficino's Latin carried this treatise to the Renaissance; it waits on plate work in incunable type."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead IV.3, vol. 3 (1924)"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead IV.3 [27], Guthrie 1918"
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "Behind this chapter stands Plato's placing of the parts of soul in the head, the liver, and the heart (Timaeus 69c-72d), and Plato is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the source is out of scope, not because it is unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        }
      ],
      "threads": [
        "forms-and-generation"
      ],
      "editorial": {
        "headnote": "Each part of the lit body receives soul differently, 'according to the fitness of the instrument for its work'. The eye gets sight and the whole body gets touch, and the powers are placed where their instruments begin: reason in the head, desire in the liver, spiritedness in the heart. The receiver's fitness decides what it receives.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.4.3.23/"
    },
    {
      "id": "enn.6.7.11",
      "title": "Ennead VI.7 [38], How the Multitude of Forms Came to Be, and on the Good, chapter 11",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.6.7.11"
      },
      "incipit": "λέγεται δὲ οὐδ’ ὁ οὐρανός…",
      "margins": {
        "descendant": [
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to VI.7",
            "note": "Ficino's Latin carried this treatise to the Renaissance; it waits on plate work in incunable type."
          },
          {
            "witness": "theology-of-aristotle-dieterici-1882",
            "units": [],
            "edge": "paraphrase",
            "node_only": true,
            "locator": "The Theology of Aristotle (Arabic, ed. Dieterici 1882), which paraphrases parts of Enn. VI.7; the place answering this chapter is not yet located",
            "note": "The Arabic paraphrase through which Plotinus's intelligible world reached Islamic and then Latin philosophy under Aristotle's name."
          },
          {
            "witness": "aquinas-st-ia-parma-1852",
            "units": [
              "st.1.115.1"
            ],
            "edge": "refutation",
            "node_only": false,
            "locator": "Summa Theologiae I q.115 a.1, Respondeo (Parma vol. 1, p. 439)",
            "note": "Plotinus: fire is made by a soul able to make fire, not by rubbing. Aquinas: this fire is made by this fire, by contact, and only a separate form of fire would cause all burning."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead VI.7, vol. 5 (1930)"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead VI.7 [38], Guthrie 1918"
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "Behind this chapter stand Plato's soul in each of the elements (Laws X 899b) and the intelligible living being of the Timaeus, and Plato is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the sources are out of scope, not because they are unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        }
      ],
      "threads": [
        "forms-and-generation"
      ],
      "editorial": {
        "headnote": "Are there plants, earth, and fire in the intelligible world? The plant here is 'a rational form set in life', and it comes from a first plant; stones and mountains grow by 'an ensouled rational form crafting from within'. Fire is not made by friction but by a soul able to make fire. This is the thread's clearest statement of the rational forms in nature and the Forms they come from.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.6.7.11/"
    },
    {
      "id": "enn.6.7.12",
      "title": "Ennead VI.7 [38], How the Multitude of Forms Came to Be, and on the Good, chapter 12",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.6.7.12"
      },
      "incipit": "ἀλλὰ πάλιν ὧδε λέγωμεν…",
      "margins": {
        "descendant": [
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to VI.7",
            "note": "Ficino's Latin carried this treatise to the Renaissance; it waits on plate work in incunable type."
          },
          {
            "witness": "theology-of-aristotle-dieterici-1882",
            "units": [],
            "edge": "paraphrase",
            "node_only": true,
            "locator": "The Theology of Aristotle (Arabic, ed. Dieterici 1882), which paraphrases parts of Enn. VI.7; the place answering this chapter is not yet located",
            "note": "The Arabic paraphrase through which Plotinus's intelligible world reached Islamic and then Latin philosophy under Aristotle's name."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead VI.7, vol. 5 (1930)"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead VI.7 [38], Guthrie 1918"
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "Behind this chapter stands the intelligible living being that is the pattern of the universe (Timaeus 30c-31b), and Plato is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the source is out of scope, not because it is unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        }
      ],
      "threads": [
        "forms-and-generation"
      ],
      "editorial": {
        "headnote": "The intelligible world is a whole living being, with its own heaven, earth, sea, and air, and every kind of living being in them, 'filled with life and as it were boiling'. To ask where living beings come from is to ask where life comes from.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.6.7.12/"
    },
    {
      "id": "enn.6.7.13",
      "title": "Ennead VI.7 [38], How the Multitude of Forms Came to Be, and on the Good, chapter 13",
      "centre": {
        "witness": "plotinus-enneads-volkmann-1883",
        "unit": "enn.6.7.13"
      },
      "incipit": "ἔστι γὰρ οὔτε νοῦς ἁπλοῦν…",
      "margins": {
        "descendant": [
          {
            "witness": "ficino-plotini-opera-1492",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Plotini opera, Florence 1492, with the argumentum to VI.7",
            "note": "Ficino's Latin carried this treatise to the Renaissance; it waits on plate work in incunable type."
          },
          {
            "witness": "theology-of-aristotle-dieterici-1882",
            "units": [],
            "edge": "paraphrase",
            "node_only": true,
            "locator": "The Theology of Aristotle (Arabic, ed. Dieterici 1882), which paraphrases parts of Enn. VI.7; the place answering this chapter is not yet located",
            "note": "The Arabic paraphrase through which Plotinus's intelligible world reached Islamic and then Latin philosophy under Aristotle's name."
          }
        ],
        "reception": [
          {
            "witness": "mackenna-enneads-1917",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead VI.7, vol. 5 (1930)"
          },
          {
            "witness": "guthrie-plotinos-complete-works-1918",
            "units": [],
            "edge": "translation",
            "node_only": true,
            "locator": "Ennead VI.7 [38], Guthrie 1918"
          }
        ]
      },
      "absences": [
        {
          "relation": "ancestor",
          "status": "out-of-scope",
          "statement": "Behind this chapter stand Plato's plain of truth (Phaedrus 248b) and the kinds same and other (Sophist 254d-255e), and Plato is deliberately outside this library, which begins with Plotinus. The place above the text is empty because the sources are out of scope, not because they are unknown.",
          "authority": "Editorial scope: the fourteen names of the landing chain begin at Plotinus."
        }
      ],
      "threads": [
        "forms-and-generation"
      ],
      "editorial": {
        "headnote": "Intellect is not simple. It is an activity that 'wanders every wandering' in the plain of truth and remains where it is: always another after another, the same and other at once. The Forms, on this account, are not static patterns but a living intellect.",
        "status": "draft"
      },
      "url": "https://neoplatonism.org/crux/enn.6.7.13/"
    }
  ],
  "threads": [
    {
      "id": "proclus-to-aquinas",
      "name": "Proclus to Aquinas",
      "summary": "A fifth-century Athenian textbook is excerpted in ninth-century Baghdad, translated into Latin in twelfth-century Toledo under Aristotle's name, and expounded in Paris by Albert and by Thomas — who, with Moerbeke's Latin Proclus in front of him, works out what the book actually is.",
      "status": "published",
      "edges": [
        {
          "from": {
            "witness": "proclus-elements-creuzer-1822",
            "unit": "el.56"
          },
          "to": {
            "witness": "kalam-fi-mahd-al-khair-bardenhewer-1882",
            "unit": "kalam.1"
          },
          "type": "paraphrase",
          "crux": "ldc.1",
          "note": "The Arabic writer excerpts propositions of the Elements and rewrites them. Thomas names El. 56 and 57 behind the first section; Bardenhewer adds El. 70, which carries its example."
        },
        {
          "from": {
            "witness": "kalam-fi-mahd-al-khair-bardenhewer-1882",
            "unit": "kalam.1"
          },
          "to": {
            "witness": "liber-de-causis-bardenhewer-1882",
            "unit": "ldc.1"
          },
          "type": "translation",
          "crux": "ldc.1",
          "note": "Translated from the Arabic in the twelfth century and circulated in the Latin schools as Aristotle's, under the title Liber de expositione bonitatis purae."
        },
        {
          "from": {
            "witness": "liber-de-causis-bardenhewer-1882",
            "unit": "ldc.1"
          },
          "to": {
            "witness": "albert-de-causis-borgnet-1891"
          },
          "type": "commentary",
          "crux": "ldc.1",
          "note": "Albert argues the book's positions in his own order rather than glossing it lemma by lemma."
        },
        {
          "from": {
            "witness": "liber-de-causis-bardenhewer-1882",
            "unit": "ldc.1"
          },
          "to": {
            "witness": "aquinas-super-ldc-parma",
            "unit": "lect.1"
          },
          "type": "commentary",
          "crux": "ldc.1",
          "note": "Thomas expounds it lemma by lemma, and in the proem to Lectio I says where it came from."
        },
        {
          "from": {
            "witness": "aquinas-super-ldc-parma",
            "unit": "lect.1"
          },
          "to": {
            "witness": "aquinas-st-ia-q44-45"
          },
          "type": "silent",
          "crux": null,
          "note": "The doctrine of the first cause's priority in creation returns in the Summa without the Liber de causis being named. Not yet built as a crux."
        }
      ],
      "colophon": {
        "witness": "aquinas-super-ldc-parma",
        "unit": "lect.1",
        "locator": "Super Librum de causis, proem to lectio I (Parma vol. 21, p. 718)",
        "latin": "Et in graeco quidem invenitur, scilicet traditus liber Proculi Platonici, continens ducentas et novem propositiones, qui intitulatur Elevatio theologica. In arabico vero invenitur hic liber, qui apud latinos de Causis dicitur, quem constat de arabico esse translatum, et in graeco penitus non haberi. Unde videtur ab aliquo philosophorum arabum ex praedicto libro Proculi excerptus; praesertim quia omnia quae in hoc libro continentur, multo plenius et diffusius continentur in illo.",
        "english": "And in Greek there is found, handed down, a book of Proclus the Platonist containing two hundred and nine propositions, entitled the Elevation of theology. But in Arabic there is found this book, which among the Latins is called On Causes, which is agreed to have been translated from the Arabic and not to exist in Greek at all. So it seems to have been excerpted out of the aforesaid book of Proclus by one of the Arab philosophers, especially because everything contained in this book is contained much more fully and at greater length in that one.",
        "note": "Quoted exactly as Parma prints it and verified on the plate: 'Proculi' for Proclus, 'ducentas et novem' where the Elements has two hundred and eleven propositions, and 'Elevatio theologica' for Elementatio theologica. A former owner of the copy has pencilled '2 Elementatio' at the foot of the page. Thomas could say this because he had Moerbeke's Latin Proclus, finished in 1268, on the desk beside him.",
        "translation_status": "draft"
      },
      "url": "https://neoplatonism.org/thread/proclus-to-aquinas/"
    },
    {
      "id": "plotinus-to-ficino",
      "name": "Plotinus to Ficino",
      "status": "published",
      "summary": "The Enneads to Ficino's 1492 Latin and his argumenta, to the Theologia Platonica, to Pico.",
      "edges": [
        {
          "from": {
            "witness": "plotinus-enneads-volkmann-1883",
            "unit": "enn.1.6.1"
          },
          "to": {
            "witness": "ficino-plotini-opera-1492"
          },
          "type": "translation",
          "crux": "enn.1.6.1",
          "note": "Ficino's 1492 Latin is how the Latin West read this treatise; his argumentum precedes it."
        },
        {
          "from": {
            "witness": "plotinus-enneads-volkmann-1883",
            "unit": "enn.1.6.9"
          },
          "to": {
            "witness": "ficino-plotini-opera-1492"
          },
          "type": "translation",
          "crux": "enn.1.6.9",
          "note": null
        },
        {
          "from": {
            "witness": "ficino-plotini-opera-1492"
          },
          "to": {
            "witness": "ficino-theologia-platonica-1482"
          },
          "type": "silent",
          "crux": null,
          "note": "Ficino's own theology takes up what he had just translated."
        }
      ],
      "url": "https://neoplatonism.org/thread/plotinus-to-ficino/"
    },
    {
      "id": "proclus-to-cusanus",
      "name": "Proclus to Cusanus",
      "status": "seeded",
      "summary": "Proclus to Dionysius, to Eriugena's Latin Dionysius and the Periphyseon, to De docta ignorantia.",
      "edges": [
        {
          "from": {
            "witness": "proclus-elements-creuzer-1822"
          },
          "to": {
            "witness": "pseudo-dionysius-corpus-dionysiacum-pg3"
          },
          "type": "silent",
          "crux": null,
          "note": null
        }
      ],
      "url": null
    },
    {
      "id": "plotinus-to-augustine",
      "name": "Plotinus to Augustine",
      "status": "published",
      "summary": "Enneads I.6, V.1, IV.3 to the Confessions VII and City of God X, with Marius Victorinus as carrier.",
      "edges": [
        {
          "from": {
            "witness": "plotinus-enneads-volkmann-1883",
            "unit": "enn.1.6.1"
          },
          "to": {
            "witness": "marius-victorinus-adversus-arium-pl8"
          },
          "type": "silent",
          "crux": "enn.1.6.1",
          "note": "Victorinus is the carrier: the Latin in which Plotinian language reached Augustine."
        },
        {
          "from": {
            "witness": "marius-victorinus-adversus-arium-pl8"
          },
          "to": {
            "witness": "augustine-confessiones-vii-pl32"
          },
          "type": "silent",
          "crux": null,
          "note": "The libri Platonicorum of Confessiones VII."
        },
        {
          "from": {
            "witness": "plotinus-enneads-volkmann-1883",
            "unit": "enn.1.6.9"
          },
          "to": {
            "witness": "augustine-confessiones-vii-pl32"
          },
          "type": "paraphrase",
          "crux": "enn.1.6.9",
          "note": "The ascent of Conf. VII.10 and 17 answers to the ascent of this chapter."
        },
        {
          "from": {
            "witness": "plotinus-enneads-volkmann-1883",
            "unit": "enn.1.6.8"
          },
          "to": {
            "witness": "augustine-de-civitate-dei-viii-x-pl41"
          },
          "type": "commentary",
          "crux": "enn.1.6.8",
          "note": "City of God IX.17 quotes this chapter's flight to the dear fatherland and names Plotinus as its author."
        }
      ],
      "url": "https://neoplatonism.org/thread/plotinus-to-augustine/"
    },
    {
      "id": "plotinus-in-arabic",
      "name": "Plotinus in Arabic",
      "status": "seeded",
      "summary": "Enneads IV–VI to the Theology of Aristotle. Nodes only.",
      "edges": [
        {
          "from": {
            "witness": "plotinus-enneads-volkmann-1883"
          },
          "to": {
            "witness": "theology-of-aristotle-dieterici-1882"
          },
          "type": "paraphrase",
          "crux": null,
          "note": null
        }
      ],
      "url": null
    },
    {
      "id": "proclus-against-philoponus",
      "name": "Proclus against Philoponus",
      "status": "seeded",
      "summary": "The eternity of the world, and Philoponus's De aeternitate mundi contra Proclum. A refutation edge.",
      "edges": [
        {
          "from": {
            "witness": "proclus-elements-creuzer-1822"
          },
          "to": {
            "witness": "philoponus-de-aeternitate-mundi-rabe-1899"
          },
          "type": "refutation",
          "crux": null,
          "note": null
        }
      ],
      "url": null
    },
    {
      "id": "plato-in-athens",
      "name": "Plato in Athens",
      "status": "seeded",
      "summary": "Timaeus and Parmenides through Syrianus and Proclus to Damascius, and the school's own quarrels.",
      "edges": [
        {
          "from": {
            "witness": "syrianus-in-metaphysica-kroll-1902"
          },
          "to": {
            "witness": "proclus-elements-creuzer-1822"
          },
          "type": "commentary",
          "crux": null,
          "note": null
        }
      ],
      "url": null
    },
    {
      "id": "forms-and-generation",
      "name": "Forms and generation",
      "status": "published",
      "summary": "How the eternal Forms in intellect differ from the rational forms (λόγοι) at work in nature, and which of them makes a body. From Plato's Phaedo and Parmenides and Aristotle's objection that separated Forms cannot explain generation, through Syrianus and Plotinus's nature that makes by contemplating, to Proclus on which things have Forms, Avicenna's giver of forms, and Aquinas's rejection of it.",
      "edges": [
        {
          "from": {
            "witness": "aristotle-metaphysica-ross-1924",
            "unit": "met.1.9.991a8"
          },
          "to": {
            "witness": "plotinus-enneads-volkmann-1883",
            "unit": "enn.3.8.2"
          },
          "type": "refutation",
          "crux": "enn.3.8.2",
          "note": "The objection Plotinus's nature answers: separated Forms cannot explain generation."
        },
        {
          "from": {
            "witness": "aristotle-metaphysica-ross-1924",
            "unit": "met.1.9.991a8"
          },
          "to": {
            "witness": "syrianus-in-metaphysica-kroll-1902",
            "unit": "syr.120.3"
          },
          "type": "commentary",
          "crux": "enn.3.8.2",
          "note": "Syrianus answers the objection where Aristotle repeats it, at M.5 1079b12-1080a8."
        },
        {
          "from": {
            "witness": "plotinus-enneads-volkmann-1883",
            "unit": "enn.3.8.4"
          },
          "to": {
            "witness": "proclus-elements-creuzer-1822",
            "unit": "el.56"
          },
          "type": "silent",
          "crux": "enn.3.8.4",
          "note": "Elements 56-57, on what the prior causes give beyond the secondary; the Liber de causis takes up the same doctrine in its first proposition."
        },
        {
          "from": {
            "witness": "plotinus-enneads-volkmann-1883"
          },
          "to": {
            "witness": "proclus-in-parmenidem-cousin-1864"
          },
          "type": "comparandum",
          "crux": null,
          "note": "In Parmenidem III, on which things have Forms, including the things art makes."
        },
        {
          "from": {
            "witness": "plotinus-enneads-volkmann-1883"
          },
          "to": {
            "witness": "proclus-in-euclidem-friedlein-1873"
          },
          "type": "comparandum",
          "crux": null,
          "note": "The prologue, on mathematicals as intermediates rather than natural causes."
        },
        {
          "from": {
            "witness": "plotinus-enneads-volkmann-1883",
            "unit": "enn.3.8.2"
          },
          "to": {
            "witness": "plotinus-enneads-volkmann-1883",
            "unit": "enn.6.7.11"
          },
          "type": "comparandum",
          "crux": "enn.6.7.11",
          "note": "The rational form that makes in nature (III.8) has a living first plant and a first earth before it (VI.7): the two tiers, Forms and rational forms, in Plotinus's own words."
        },
        {
          "from": {
            "witness": "plotinus-enneads-volkmann-1883",
            "unit": "enn.6.7.11"
          },
          "to": {
            "witness": "plotinus-enneads-volkmann-1883",
            "unit": "enn.6.7.13"
          },
          "type": "comparandum",
          "crux": "enn.6.7.13",
          "note": "The Forms are not static patterns but a living intellect that 'wanders every wandering' and remains."
        },
        {
          "from": {
            "witness": "plotinus-enneads-volkmann-1883",
            "unit": "enn.4.3.23"
          },
          "to": {
            "witness": "syrianus-in-metaphysica-kroll-1902",
            "unit": "syr.120.3"
          },
          "type": "comparandum",
          "crux": "enn.4.3.23",
          "note": "Fitness (ἐπιτηδειότης): the instrument's fitness decides which power of soul it receives, as matter's fitness decides whether it can receive the Idea. The tradition's word for the point where a receiver meets what it receives."
        },
        {
          "from": {
            "witness": "avicenna-opera-venice-1508"
          },
          "to": {
            "witness": "aquinas-st-ia-parma-1852",
            "unit": "st.1.65.4"
          },
          "type": "refutation",
          "crux": "enn.3.8.2",
          "note": "Aquinas names Avicenna's forms-in-the-intelligences and answers with Aristotle: what comes to be is the composite."
        },
        {
          "from": {
            "witness": "plotinus-enneads-volkmann-1883",
            "unit": "enn.6.7.11"
          },
          "to": {
            "witness": "aquinas-st-ia-parma-1852",
            "unit": "st.1.115.1"
          },
          "type": "refutation",
          "crux": "enn.6.7.11",
          "note": "Fire made by a fire-making soul (Plotinus) against fire made by fire through contact (Aquinas)."
        }
      ],
      "url": "https://neoplatonism.org/thread/forms-and-generation/"
    }
  ]
}