Time, we are told, is the number outside Movement and measuring it, like the tens applied to the reckoning of the horses and cows but not inherent in them: we are not told what this Number is; yet, applied or not, it must, like that decade, have some nature of its own.
Or "it is that which accompanies a Movement and measures it by its successive stages"; but we are still left asking what this thing recording the stages may be.
In any case, once a thing- whether by point or standard or any other means- measures succession, it must measure according to time:
this number appraising movement degree by degree must, therefore, if it is to serve as a measure at all, be something dependent upon time and in contact with it: for, either, degree is spatial, merely- the beginning and end of the Stadium, for example- or in the only alternative, it is a pure matter of Time: the succession of early and late is stage of Time, Time ending upon a certain Now or Time beginning from a Now.
Time, therefore, is something other than the mere number measuring Movement, whether Movement in general or any particular tract of Movement.
Further: Why should the mere presence of a number give us Time-a number measuring or measured; for the same number may be either-if Time is not given us by the fact of Movement itself, the Movement which inevitably contains in itself a succession of stages? To make the number essential to Time is like saying that magnitude has not its full quantity unless we can estimate that quantity.
Again, if Time is, admittedly, endless, how can number apply to it?
Are we to take some portion of Time and find its numerical statement? That simply means that Time existed before number was applied to it.
We may, therefore, very well think that it existed before the Soul or Mind that estimates it- if, indeed, it is not to be thought to take its origin from the Soul- for no measurement by anything is necessary to its existence; measured or not, it has the full extent of its being.
And suppose it to be true that the Soul is the appraiser, using Magnitude as the measuring standard, how does this help us to the conception of Time?
10.Time, again, has been described as some sort of a sequence upon Movement, but we learn nothing from this, nothing is said, until we know what it is that produces this sequential thing: probably the cause and not the result would turn out to be Time.
And, admitting such a thing, there would still remain the question whether it came into being before the movement, with it, or after it; and, whether we say before or with or after, we are speaking of order in Time: and thus our definition is "Time is a sequence upon movement in Time!"Enough: Our main purpose is to show what Time is, not to refute false definition.To traverse point by point the many opinions of our many predecessors would mean a history rather than an identification; we have treated the various theories as fully as is possible in a cursory review: and, notice, that which makes Time the Measure of the All-Movement is refuted by our entire discussion and, especially, by the observations upon the Measurement of Movement in general, for all the argument- except, of course, that from irregularity- applies to the All as much as to particular Movement.
We are, thus, at the stage where we are to state what Time really is.
11.To this end we must go back to the state we affirmed of Eternity, unwavering Life, undivided totality, limitless, knowing no divagation, at rest in unity and intent upon it.Time was not yet:
or at least it did not exist for the Eternal Beings, though its being was implicit in the Idea and Principle of progressive derivation.
But from the Divine Beings thus at rest within themselves, how did this Time first emerge?
We can scarcely call upon the Muses to recount its origin since they were not in existence then- perhaps not even if they had been.
The engendered thing, Time, itself, can best tell us how it rose and became manifest; something thus its story would run:
Time at first- in reality before that "first" was produced by desire of succession- Time lay, self-concentrated, at rest within the Authentic Existent: it was not yet Time; it was merged in the Authentic and motionless with it.But there was an active principle there, one set on governing itself and realizing itself [= the All-Soul], and it chose to aim at something more than its present:
it stirred from its rest, and Time stirred with it.And we, stirring to a ceaseless succession, to a next, to the discrimination of identity and the establishment of ever-new difference, traversed a portion of the outgoing path and produced an image of Eternity, produced Time.
For the Soul contained an unquiet faculty, always desirous of translating elsewhere what it saw in the Authentic Realm, and it could not bear to retain within itself all the dense fullness of its possession.
A Seed is at rest; the nature-principle within, uncoiling outwards, makes way towards what seems to it a large life; but by that partition it loses; it was a unity self-gathered, and now, in going forth from itself, it fritters its unity away; it advances into a weaker greatness.It is so with this faculty of the Soul, when it produces the Kosmos known to sense- the mimic of the Divine Sphere, moving not in the very movement of the Divine but in its similitude, in an effort to reproduce that of the Divine.To bring this Kosmos into being, the Soul first laid aside its eternity and clothed itself with Time; this world of its fashioning it then gave over to be a servant to Time, making it at every point a thing of Time, setting all its progressions within the bournes of Time.For the Kosmos moves only in Soul- the only Space within the range of the All open to it to move in- and therefore its Movement has always been in the Time which inheres in Soul.
