Movement Time cannot be- whether a definite act of moving is meant or a united total made up of all such acts- since movement, in either sense, takes place in Time. And, of course, if there is any movement not in Time, the identification with Time becomes all the less tenable. In a word, Movement must be distinct from the medium in which it takes place. And, with all that has been said or is still said, one consideration is decisive: Movement can come to rest, can be intermittent; Time is continuous. We will be told that the Movement of the All is continuous . But, if the reference is to the Circuit of the heavenly system the time taken in the return path is not that of the outgoing movement; the one is twice as long as the other: this Movement of the All proceeds, therefore, by two different degrees; the rate of the entire journey is not that of the first half. Further, the fact that we hear of the Movement of the outermost sphere being the swiftest confirms our theory. Obviously, it is the swiftest of movements by taking the lesser time to traverse the greater space the very greatest- all other moving things are slower by taking a longer time to traverse a mere segment of the same extension: in other words, Time is not this movement. And, if Time is not even the movement of the Kosmic Sphere much less is it the sphere itself though that has been identified with Time on the ground of its being in motion. Is it, then, some phenomenon or connection of Movement? Let us, tentatively, suppose it to be extent, or duration, of Movement. Now, to begin with, Movement, even continuous, has no unchanging extent , since, even in space, it may be faster or slower; there must, therefore, be some unit of standard outside it, by which these differences are measurable, and this outside standard would more properly be called Time. And failing such a measure, which extent would be Time, that of the fast or of the slow- or rather which of them all, since these speed-differences are limitless? Is it the extent of the subordinate Movement ? Again, this gives us no unit since the movement is infinitely variable; we would have, thus, not Time but Times. The extent of the Movement of the All, then? The Celestial Circuit may, no doubt, be thought of in terms of quantity. It answers to measure- in two ways. First there is space; the movement is commensurate with the area it passes through, and this area is its extent. But this gives us, still, space only, not Time. Secondly, the circuit, considered apart from distance traversed, has the extent of its continuity, of its tendency not to stop but to proceed indefinitely: but this is merely amplitude of Movement; search it, tell its vastness, and, still, Time has no more appeared, no more enters into the matter, than when one certifies a high pitch of heat; all we have discovered is Motion in ceaseless succession, like water flowing ceaselessly, motion and extent of motion. Succession or repetition gives us Number- dyad, triad, etc.- and the extent traversed is a matter of Magnitude; thus we have Quantity of Movement- in the form of number, dyad, triad, decade, or in the form of extent apprehended in what we may call the amount of the Movement: but, the idea of Time we have not. That definite Quantity is merely something occurring within Time, for, otherwise Time is not everywhere but is something belonging to Movement which thus would be its substratum or basic-stuff: once more, then, we would be making Time identical with Movement; for the extent of Movement is not something outside it but is simply its continuousness, and we need not halt upon the difference between the momentary and the continuous, which is simply one of manner and degree. The extended movement and its extent are not Time; they are in Time. Those that explain Time as extent of Movement must mean not the extent of the movement itself but something which determines its extension, something with which the movement keeps pace in its course. But what this something is, we are not told; yet it is, clearly, Time, that in which all Movement proceeds. This is what our discussion has aimed at from the first: "What, essentially, is Time?" It comes to this: we ask "What is Time?" and we are answered, "Time is the extension of Movement in Time!" On the one hand Time is said to be an extension apart from and outside that of Movement; and we are left to guess what this extension may be: on the other hand, it is represented as the extension of Movement; and this leaves the difficulty what to make of the extension of Rest- though one thing may continue as long in repose as another in motion, so that we are obliged to think of one thing Time that covers both Rest and Movements, and, therefore, stands distinct from either. What then is this thing of extension? To what order of beings does it belong? It obviously is not spatial, for place, too, is something outside it.

Timaeus: that the “wanderings“ of these bodies, which are hard to calculate and of wondrous complexity, constitute Time. Nevertheless, it is still...

Now Time’s distinguished on the Earth by quality of air, by variation of its heat and cold; in Heaven by the returnings of the stars to the same...

On which account it shall not stop at any time, nor shall it be destroyed; for that its very self is palisaded round about, and bound together as it w...

Timaeus: for, because of their simultaneous progress in two opposite directions, the motion of the Same, which is the swiftest of all motions,...

The following statement from a modern text book may serve to point to the difference between the conception of Pure Duration, and Time: "Pure...

Timaeus: and the other is a forward motion due to its being dominated by the revolution of the Same and Similar; but in respect of the other five...

So that it comes to pass, that both Eternity’s stability becometh moved, and Time’s mobility becometh stable. So may we ever hold that God Himself is ...

Timaeus: the description, though but subsidiary, would prove a heavier task than the main argument which it subserves. Later on, perhaps, at our...

The term "periodicity" so often employed in connection with the subject of Rhythm, means "state of occurring or recurring at fixed intervals of...

If space is, therefore, to be thought, [it should] not, [then, be thought as] God, but space. If God is also to be thought, [He should] not [be...

The Principle of Rhythm The Principle of Rhythm manifests that universal regular swing or time-beat which is apparent in all the manifested world, fro...

Of this I'll give thee here on earth an instance, which the eye can see. Regard the animals down here - a man, for instance, swimming! The water...

Timaeus: and had learnt their appointed duties; then they kept revolving around the circuit of the Other, which is transverse and passes through the...

Night follows day; and day night. The pendulum swings from Summer to Winter, and then back again. The corpuscles, atoms, molecules, and all masses of...

You say, therefore, “ that according to many of the Egyptians, that which is in our power depends on the motion of the stars .” What the truth,...

Hence, too, the errant spheres, being moved contrarily to the inerrant one, are moved by one another by mutual contrariety, [and also] by the spable...

No, he replied, such an idea would be ridiculous. And will not a true astronomer have the same feeling when he looks at the movements of the stars? Wi...

Timaeus: the copy, on the other hand, is through all time, continually having existed, existing, and being about to exist. Wherefore, as a...

For the instant or innate wheel of the stars and planets is no otherwise than as the birth of the seventh spirit of nature, before the time of the wor...