The philosophical and mathematical commentaries of Proclus on the first book of Euclid's elements (Vol. 1 of 2) : $b To which are added, A history of the restoration of Platonic theology, by the latter Platonists: And a translation from the Greek of Proclus's Theological elementsProclus
Philosophy
The philosophical and mathematical commentaries of Proclus on the first book of Euclid's elements (Vol. 1 of 2) : $b To which are added, A history of the restoration of Platonic theology, by the latter Platonists: And a translation from the Greek of Proclus's Theological elements
Proclus
Euclid. Elements; Platonists
[105] Intellections are universally correspondent to their objects,
and participate of evidence or the contrary, in proportion as their
subjects are lucid or obscure. Hence, Porphyry, in his sentences,
justly observes, that “we do not understand in a similar manner with
all the powers of the soul, but according to the particular essence
of each. For with the intellect we understand intellectually; and
with the soul, rationally: our knowledge of plants is according to a
seminal conception; our understanding of bodies is imaginative; and our
intellection of the divinely solitary principle of the universe, who is
above all things, is in a manner superior to intellectual perception,
and by a super-essential energy.” Ἀφορμαὶ πρὸς τὰ Νοητὰ, (10.) So that,
in consequence of this reasoning, the speculations of geometry are then
most true, when most abstracted from sensible and material natures.
[106] See Plutarch, in the life of Marcellus.
[107] In lib. i. de Cælo, tex. 22. et lib. i. Meteo. cap. 3. Aristotle
was called demoniacal by the Platonic philosophers, in consequence of
the encomium bestowed on him by his master, Plato, “That he was the
dæmon of nature.” Indeed, his great knowledge in things subject to
the dominion of nature, well deserved this encomium; and the epithet
_divine_, has been universally ascribed to Plato, from his
profound knowledge of the intelligible world.
[108] Εἰς νοῦν, is wanting in the original, but is supplied by the
excellent translation of Barocius.
[109] Ἀλόγων, in the printed Greek, which Fabricius, in his Bibliotheca
Græca, vol. i. page 385, is of opinion, should be read ἀναλόγων; but
I have rendered the word according to the translation of Barocius,
who is likely to have obtained the true reading, from the variety of
manuscripts which he consulted.
[110] The quadrature of the Lunula is as follows.
[Illustration]
Let A B C be a right-angled triangle, and B A C a semi-circle on the
diameter B C: B N A a semi-circle described on the diameter A B; A M
C a semi-circle described on the diameter A C. Then the semi-circle B
A C is equal to the semi-circle B N A, and A M C together: (because
circles are to each other as the squares of their diameters, 31, 6.)
If, therefore, you take away the two spaces B A, A C common on both
sides, there will remain the two lunulas B N A, A M C, bounded on both
sides with circular lines, equal to the right-angled triangle B A C.
And if the line B A, be equal to the line A C, and you let fall a
perpendicular to the hypotenuse B C, the triangle B A O will be equal
to the lunular space B N A, and the triangle C O A will be equal to
the lunula C M A. Those who are curious, may see a long account of an
attempt of Hippocrates to square the circle, by the invention of the
lunulas, in Simplicius on Aristotle’s Physics, lib. i.
[111] So Barocius reads, but Fabricius Μεδμᾶιος.
Public-domain text, read in full here on John Shaqi.
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