Here, turning myself to Demetrius, I asked him
what were the words which the wooers of Penelope spake
in Homer, when they saw Ulysses handling his bow. And
Demetrius having put me in mind of them, I said: It
came into my thoughts to say as much of this wonderful
[p. 30]
man. He was indeed ‘ an observer and a cunning thief’
of opinions and discourses, and a person conversant in all
sorts of learning, being a Greek born, and perfectly well
skilled in the studies of his country. For this number of
worlds shows us that he was neither an Indian nor an
Egyptian; but his father was a Dorian Greek of the country of Sicily, named Petron, born in the city of Himera,
who wrote a little book on this subject, which I indeed
never saw, nor can tell whether it be extant. But Hippys,
a native of Rhegium, mentioned by Phanias the Eresian,
tells us, it was the doctrine of Petron that there were a
hundred and eighty-three worlds, tacked to one another in
their first principle; but he does not explain to us what
this phrase means, nor does he offer any reason to prove
this. It is certain, says Demetrius, that Plato himself,
bringing no argument to evince this point, does hereby
overthrow this opinion. Yet, says Heracleon, we have
heard you grammarians say that Homer was the first
author of this opinion, as having divided the universe
into five worlds, heaven, water, air, earth, and that which
he calls Olympus; of which he leaveth two to be common,—the earth to all beneath, and Olympus to all above,
—but the three in the midst between them he attributes
unto three several Gods. In the, like manner Plato, assigning unto the principal parts of the universe the first
forms and most excellent figures of the bodies, calls them
five worlds,—those of the earth, water, air, and fire, and
finally, of that which comprehended all the others, which
he calls Dodecaedron (which is to say, with twelve bases),
which, amply extending, is of easy motion and capacity,
its form and figure being very fit and proper for the revolutions and motions of the souls. What need is there then,
cried Demetrius, of bringing in good old Homer? For
we have had fables enough already. But Plato is far from
calling the different elements five worlds; for even where
[p. 31]
he disputes against those who assert an infinite number of
worlds, he affirms, there is only one created of God and
satisfying him, consisting of the entire corporeal Nature,
perfect, endued with self-sufficiency, and wanting nothing; and therefore we may well think it strange that the
truth which he spake should occasion the extravagancy of
others. For had he not maintained the world's unity, he
would in some sort have given a foundation to those who
affirm an infinite number of worlds; but that he asserted
precisely five, this is marvellously strange and far from all
probability, unless you can (says he, turning himself to
me) clear this point. How! (said I) are you then resolved
to drop here your first dispute about oracles, and to take
up another of no less difficulty? Not so, replied Demetrius; yet we must take cognizance of this, which does, as
it were, hold out its hand to us, though we shall not remain long upon it, but treat of it by the way, and soon
return to our first discourse.
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