#proclus — Public Fediverse posts

In later antiquity and the middle ages, a ‘circular number’ was one that reappeared in its own powers: 5 and 6 were circular number since their powers (25, 125, 625, ...; 36, 216, 1296, ...) always end in 5 or 6.

Nicomachus (fl. c.100 CE), Proclus (410/12–485 CE), and Boethius (c.480–c.524 CE) discussed them. In an educational textbook, Cassiodorus (c.485–c.585 CE) gave this definition:

‘A circular number is one that when it is multiplied by itself, beginning from itself turns back to itself, for example 5 times 5 is 25 *as the diagram indicates*’. (emphasis added; see 1st+2nd attached images)

So circular numbers seem to have been a connection between number symbolism and a geometrical aesthetic admiration of circles and spheres (more on this in a later post).

5 being a circular number crops up in the in the late mediaeval poem ‘Sir Gawain and the Green Knight’ (c. late 13th century). 5 was used as symbol of perfection and eternity: Gawain's virtues were five and many times five, and they were linked to the pentagram, the five-pointed star, which was his emblem. At line $625 = 5 \times 5 \times 5 \times 5$, the poet says that the pentagram was a symbol set up by Solomon; it was known as ‘þe endeles knot’. This name presumably refers to how the pentagram can be drawn in a single unbroken stroke (see 3rd attached image)

Very subtly, the circularity is hinted at by the first line of the poem (‘Siþen þe sege and þe assaut watz sesed at Troye’) being echoed at line 2525 — or 25-25 — (‘After þe segge and þe asaute watz sesed at Troye’).

1/2

#NumberSymbolism #arithmology #Nicomachus #Proclus #Boethius #Cassiodorus #poetry

In later antiquity and the middle ages, a ‘circular number’ was one that reappeared in its own powers: 5 and 6 were circular number since their powers (25, 125, 625, ...; 36, 216, 1296, ...) always end in 5 or 6.

Nicomachus (fl. c.100 CE), Proclus (410/12–485 CE), and Boethius (c.480–c.524 CE) discussed them. In an educational textbook, Cassiodorus (c.485–c.585 CE) gave this definition:

‘A circular number is one that when it is multiplied by itself, beginning from itself turns back to itself, for example 5 times 5 is 25 *as the diagram indicates*’. (emphasis added; see 1st+2nd attached images)

So circular numbers seem to have been a connection between number symbolism and a geometrical aesthetic admiration of circles and spheres (more on this in a later post).

5 being a circular number crops up in the in the late mediaeval poem ‘Sir Gawain and the Green Knight’ (c. late 13th century). 5 was used as symbol of perfection and eternity: Gawain's virtues were five and many times five, and they were linked to the pentagram, the five-pointed star, which was his emblem. At line $625 = 5 \times 5 \times 5 \times 5$, the poet says that the pentagram was a symbol set up by Solomon; it was known as ‘þe endeles knot’. This name presumably refers to how the pentagram can be drawn in a single unbroken stroke (see 3rd attached image)

Very subtly, the circularity is hinted at by the first line of the poem (‘Siþen þe sege and þe assaut watz sesed at Troye’) being echoed at line 2525 — or 25-25 — (‘After þe segge and þe asaute watz sesed at Troye’).

1/2

#NumberSymbolism #arithmology #Nicomachus #Proclus #Boethius #Cassiodorus #poetry

In later antiquity and the middle ages, a ‘circular number’ was one that reappeared in its own powers: 5 and 6 were circular number since their powers (25, 125, 625, ...; 36, 216, 1296, ...) always end in 5 or 6.

Nicomachus (fl. c.100 CE), Proclus (410/12–485 CE), and Boethius (c.480–c.524 CE) discussed them. In an educational textbook, Cassiodorus (c.485–c.585 CE) gave this definition:

‘A circular number is one that when it is multiplied by itself, beginning from itself turns back to itself, for example 5 times 5 is 25 *as the diagram indicates*’. (emphasis added; see 1st+2nd attached images)

So circular numbers seem to have been a connection between number symbolism and a geometrical aesthetic admiration of circles and spheres (more on this in a later post).

5 being a circular number crops up in the in the late mediaeval poem ‘Sir Gawain and the Green Knight’ (c. late 13th century). 5 was used as symbol of perfection and eternity: Gawain's virtues were five and many times five, and they were linked to the pentagram, the five-pointed star, which was his emblem. At line $625 = 5 \times 5 \times 5 \times 5$, the poet says that the pentagram was a symbol set up by Solomon; it was known as ‘þe endeles knot’. This name presumably refers to how the pentagram can be drawn in a single unbroken stroke (see 3rd attached image)

Very subtly, the circularity is hinted at by the first line of the poem (‘Siþen þe sege and þe assaut watz sesed at Troye’) being echoed at line 2525 — or 25-25 — (‘After þe segge and þe asaute watz sesed at Troye’).

1/2

#NumberSymbolism #arithmology #Nicomachus #Proclus #Boethius #Cassiodorus #poetry

In later antiquity and the middle ages, a ‘circular number’ was one that reappeared in its own powers: 5 and 6 were circular number since their powers (25, 125, 625, ...; 36, 216, 1296, ...) always end in 5 or 6.

Nicomachus (fl. c.100 CE), Proclus (410/12–485 CE), and Boethius (c.480–c.524 CE) discussed them. In an educational textbook, Cassiodorus (c.485–c.585 CE) gave this definition:

‘A circular number is one that when it is multiplied by itself, beginning from itself turns back to itself, for example 5 times 5 is 25 *as the diagram indicates*’. (emphasis added; see 1st+2nd attached images)

So circular numbers seem to have been a connection between number symbolism and a geometrical aesthetic admiration of circles and spheres (more on this in a later post).

5 being a circular number crops up in the in the late mediaeval poem ‘Sir Gawain and the Green Knight’ (c. late 13th century). 5 was used as symbol of perfection and eternity: Gawain's virtues were five and many times five, and they were linked to the pentagram, the five-pointed star, which was his emblem. At line $625 = 5 \times 5 \times 5 \times 5$, the poet says that the pentagram was a symbol set up by Solomon; it was known as ‘þe endeles knot’. This name presumably refers to how the pentagram can be drawn in a single unbroken stroke (see 3rd attached image)

Very subtly, the circularity is hinted at by the first line of the poem (‘Siþen þe sege and þe assaut watz sesed at Troye’) being echoed at line 2525 — or 25-25 — (‘After þe segge and þe asaute watz sesed at Troye’).

1/2

#NumberSymbolism #arithmology #Nicomachus #Proclus #Boethius #Cassiodorus #poetry

In later antiquity and the middle ages, a ‘circular number’ was one that reappeared in its own powers: 5 and 6 were circular number since their powers (25, 125, 625, ...; 36, 216, 1296, ...) always end in 5 or 6.

Nicomachus (fl. c.100 CE), Proclus (410/12–485 CE), and Boethius (c.480–c.524 CE) discussed them. In an educational textbook, Cassiodorus (c.485–c.585 CE) gave this definition:

‘A circular number is one that when it is multiplied by itself, beginning from itself turns back to itself, for example 5 times 5 is 25 *as the diagram indicates*’. (emphasis added; see 1st+2nd attached images)

So circular numbers seem to have been a connection between number symbolism and a geometrical aesthetic admiration of circles and spheres (more on this in a later post).

5 being a circular number crops up in the in the late mediaeval poem ‘Sir Gawain and the Green Knight’ (c. late 13th century). 5 was used as symbol of perfection and eternity: Gawain's virtues were five and many times five, and they were linked to the pentagram, the five-pointed star, which was his emblem. At line $625 = 5 \times 5 \times 5 \times 5$, the poet says that the pentagram was a symbol set up by Solomon; it was known as ‘þe endeles knot’. This name presumably refers to how the pentagram can be drawn in a single unbroken stroke (see 3rd attached image)

Very subtly, the circularity is hinted at by the first line of the poem (‘Siþen þe sege and þe assaut watz sesed at Troye’) being echoed at line 2525 — or 25-25 — (‘After þe segge and þe asaute watz sesed at Troye’).

1/2

#NumberSymbolism #arithmology #Nicomachus #Proclus #Boethius #Cassiodorus #poetry

Tout ce qui est fait un est autre que l'un pur. - #Proclus Éléments de théologie, 4 #neoplatonisme

Tout ce qui est fait un est autre que l'un pur. - #Proclus Éléments de théologie, 4 #neoplatonisme

Tout ce qui devient un le devient en participant à l'un. - #Proclus Éléments de théologie, 3 #néoplatonisme

Tout ce qui devient un le devient en participant à l'un. - #Proclus Éléments de théologie, 3 #néoplatonisme

Tout ce qui participe à l'un est à la fois un et non un.
- #Proclus Éléments de théologie, 2 #néoplatonisme

Toute pluralité participe à l’un sous quelque mode.
- #Proclus Éléments de théologie, 1 #néoplatonisme

Oh, The Secret History of Western Esotericism Podcast is starting on the (neo)Platonic Academy, with a long episode on Plutarch of Athens & Syrianus, & promised multiple future episodes on Proclus (necessary, given his importance). Between this & new @epbutler.bsky.socia course starting, I'm spoiled.

"The Great God Pan Lives: Introducing the Athenian Academy"

https://shwep.net/podcast/the-great-god-pan-lives-introducing-the-athenian-academy/

#Polytheism #Paganism #Platonism #Proclus #Neoplatonism

Oh, The Secret History of Western Esotericism Podcast is starting on the (neo)Platonic Academy, with a long episode on Plutarch of Athens & Syrianus, & promised multiple future episodes on Proclus (necessary, given his importance). Between this & new @epbutler.bsky.socia course starting, I'm spoiled.

"The Great God Pan Lives: Introducing the Athenian Academy"

https://shwep.net/podcast/the-great-god-pan-lives-introducing-the-athenian-academy/

#Polytheism #Paganism #Platonism #Proclus #Neoplatonism

Oh, The Secret History of Western Esotericism Podcast is starting on the (neo)Platonic Academy, with a long episode on Plutarch of Athens & Syrianus, & promised multiple future episodes on Proclus (necessary, given his importance). Between this & new @epbutler.bsky.socia course starting, I'm spoiled.

"The Great God Pan Lives: Introducing the Athenian Academy"

https://shwep.net/podcast/the-great-god-pan-lives-introducing-the-athenian-academy/

#Polytheism #Paganism #Platonism #Proclus #Neoplatonism

Oh, The Secret History of Western Esotericism Podcast is starting on the (neo)Platonic Academy, with a long episode on Plutarch of Athens & Syrianus, & promised multiple future episodes on Proclus (necessary, given his importance). Between this & new @epbutler.bsky.socia course starting, I'm spoiled.

"The Great God Pan Lives: Introducing the Athenian Academy"

https://shwep.net/podcast/the-great-god-pan-lives-introducing-the-athenian-academy/

#Polytheism #Paganism #Platonism #Proclus #Neoplatonism

Oh, The Secret History of Western Esotericism Podcast is starting on the (neo)Platonic Academy, with a long episode on Plutarch of Athens & Syrianus, & promised multiple future episodes on Proclus (necessary, given his importance). Between this & new @epbutler.bsky.socia course starting, I'm spoiled.

"The Great God Pan Lives: Introducing the Athenian Academy"

https://shwep.net/podcast/the-great-god-pan-lives-introducing-the-athenian-academy/

#Polytheism #Paganism #Platonism #Proclus #Neoplatonism

Proclus Interprets Hesiod: The Procline Philosophy of the Soul by John Finnamore. https://www.academia.edu/110982735/Proclus_Interprets_Hesiod_Soul_Matters

Interesting article on how #Proclus interprets #Hesiod's different metal races/ages of men in Works and Days with the human soul.

Proclus Interprets Hesiod: The Procline Philosophy of the Soul by John Finnamore. https://www.academia.edu/110982735/Proclus_Interprets_Hesiod_Soul_Matters

Interesting article on how #Proclus interprets #Hesiod's different metal races/ages of men in Works and Days with the human soul.

Proclus Interprets Hesiod: The Procline Philosophy of the Soul by John Finnamore. https://www.academia.edu/110982735/Proclus_Interprets_Hesiod_Soul_Matters

Interesting article on how #Proclus interprets #Hesiod's different metal races/ages of men in Works and Days with the human soul.

Proclus Interprets Hesiod: The Procline Philosophy of the Soul by John Finnamore. https://www.academia.edu/110982735/Proclus_Interprets_Hesiod_Soul_Matters

Interesting article on how #Proclus interprets #Hesiod's different metal races/ages of men in Works and Days with the human soul.

Proclus Interprets Hesiod: The Procline Philosophy of the Soul by John Finnamore. https://www.academia.edu/110982735/Proclus_Interprets_Hesiod_Soul_Matters

Interesting article on how #Proclus interprets #Hesiod's different metal races/ages of men in Works and Days with the human soul.

Question for the #Plato nists about this passage from #Proclus : do we know what the "divine number" is, as a number? Like are the natural numbers divine, while the rational numbers are intellective and the irrational numbers are psychical or something? (Image is from the Juan and Maria Balboa translation of elements of theology on Archive.org)

Question for the #Plato nists about this passage from #Proclus : do we know what the "divine number" is, as a number? Like are the natural numbers divine, while the rational numbers are intellective and the irrational numbers are psychical or something? (Image is from the Juan and Maria Balboa translation of elements of theology on Archive.org)

@khthoniaa #Proclus writes "all the Gods are boniform, and through intelligible wisdom they have a knowledge ineffable, and established above intellect, thus also, I think, through the summit of beauty, every thing divine is lovely. For from thence all the Gods derive beauty, and being filled with it, fill the natures posterior to themselves, exciting all things, agitating them with Bacchic fury about the love of themselves, and pouring supernally on all things the divine effluxion of beauty."

@khthoniaa #Proclus writes "all the Gods are boniform, and through intelligible wisdom they have a knowledge ineffable, and established above intellect, thus also, I think, through the summit of beauty, every thing divine is lovely. For from thence all the Gods derive beauty, and being filled with it, fill the natures posterior to themselves, exciting all things, agitating them with Bacchic fury about the love of themselves, and pouring supernally on all things the divine effluxion of beauty."

@khthoniaa #Proclus writes "all the Gods are boniform, and through intelligible wisdom they have a knowledge ineffable, and established above intellect, thus also, I think, through the summit of beauty, every thing divine is lovely. For from thence all the Gods derive beauty, and being filled with it, fill the natures posterior to themselves, exciting all things, agitating them with Bacchic fury about the love of themselves, and pouring supernally on all things the divine effluxion of beauty."

@khthoniaa #Proclus writes "all the Gods are boniform, and through intelligible wisdom they have a knowledge ineffable, and established above intellect, thus also, I think, through the summit of beauty, every thing divine is lovely. For from thence all the Gods derive beauty, and being filled with it, fill the natures posterior to themselves, exciting all things, agitating them with Bacchic fury about the love of themselves, and pouring supernally on all things the divine effluxion of beauty."

@khthoniaa #Proclus writes "all the Gods are boniform, and through intelligible wisdom they have a knowledge ineffable, and established above intellect, thus also, I think, through the summit of beauty, every thing divine is lovely. For from thence all the Gods derive beauty, and being filled with it, fill the natures posterior to themselves, exciting all things, agitating them with Bacchic fury about the love of themselves, and pouring supernally on all things the divine effluxion of beauty."

@Em @AimeeMaroux As Euripides has Herakles say in the eponymous play.

**"Nor can I ever believe that one God is the lord of another.

A God, if he is a real God, is in need of nothing."**

Which works well with a #polycentric framework of #polytheism, I'd say.

Sovereignty of the Gods is shared amongst what #Proclus calls the totality of the divine set (pas ... theios arithmos), a manifold of Gods that are prior to Being where each God contains all of being.

@Em @AimeeMaroux As Euripides has Herakles say in the eponymous play.

**"Nor can I ever believe that one God is the lord of another.

A God, if he is a real God, is in need of nothing."**

Which works well with a #polycentric framework of #polytheism, I'd say.

Sovereignty of the Gods is shared amongst what #Proclus calls the totality of the divine set (pas ... theios arithmos), a manifold of Gods that are prior to Being where each God contains all of being.

@Em @AimeeMaroux As Euripides has Herakles say in the eponymous play.

**"Nor can I ever believe that one God is the lord of another.

A God, if he is a real God, is in need of nothing."**

Which works well with a #polycentric framework of #polytheism, I'd say.

Sovereignty of the Gods is shared amongst what #Proclus calls the totality of the divine set (pas ... theios arithmos), a manifold of Gods that are prior to Being where each God contains all of being.

@Em @AimeeMaroux As Euripides has Herakles say in the eponymous play.

**"Nor can I ever believe that one God is the lord of another.

A God, if he is a real God, is in need of nothing."**

Which works well with a #polycentric framework of #polytheism, I'd say.

Sovereignty of the Gods is shared amongst what #Proclus calls the totality of the divine set (pas ... theios arithmos), a manifold of Gods that are prior to Being where each God contains all of being.

@Em @AimeeMaroux As Euripides has Herakles say in the eponymous play.

**"Nor can I ever believe that one God is the lord of another.

A God, if he is a real God, is in need of nothing."**

Which works well with a #polycentric framework of #polytheism, I'd say.

Sovereignty of the Gods is shared amongst what #Proclus calls the totality of the divine set (pas ... theios arithmos), a manifold of Gods that are prior to Being where each God contains all of being.

@helmsinepu This is one of my top 10 religious pet peeves. It has to involve a strawmanning of polytheism and animism into versions of them which only exist in monotheist and animist's heads.

I tell them to go read #Proclus or #Iamblichus or #Damascius or some of Hindu philosophers and to get back to me.

@helmsinepu This is one of my top 10 religious pet peeves. It has to involve a strawmanning of polytheism and animism into versions of them which only exist in monotheist and animist's heads.

I tell them to go read #Proclus or #Iamblichus or #Damascius or some of Hindu philosophers and to get back to me.

@helmsinepu This is one of my top 10 religious pet peeves. It has to involve a strawmanning of polytheism and animism into versions of them which only exist in monotheist and animist's heads.

I tell them to go read #Proclus or #Iamblichus or #Damascius or some of Hindu philosophers and to get back to me.

@helmsinepu This is one of my top 10 religious pet peeves. It has to involve a strawmanning of polytheism and animism into versions of them which only exist in monotheist and animist's heads.

I tell them to go read #Proclus or #Iamblichus or #Damascius or some of Hindu philosophers and to get back to me.

@helmsinepu This is one of my top 10 religious pet peeves. It has to involve a strawmanning of polytheism and animism into versions of them which only exist in monotheist and animist's heads.

I tell them to go read #Proclus or #Iamblichus or #Damascius or some of Hindu philosophers and to get back to me.

Not all are products of intellectual knowledge and aim for a close relationship with the objects that they signify"

From #Proclus, on his Scholia to #Plato's Cratylus.

Not all are products of intellectual knowledge and aim for a close relationship with the objects that they signify"

From #Proclus, on his Scholia to #Plato's Cratylus.

Not all are products of intellectual knowledge and aim for a close relationship with the objects that they signify"

From #Proclus, on his Scholia to #Plato's Cratylus.

Not all are products of intellectual knowledge and aim for a close relationship with the objects that they signify"

From #Proclus, on his Scholia to #Plato's Cratylus.

Saw some fascist idiots on the birb site trying to diss a trans inclusive analysis of #Plotinus so I made these memes based on #Proclus actual own words to show that #Neoplatonism and #Platonism of late antique #Polytheism are in fact very #transinclusive.

Saw some fascist idiots on the birb site trying to diss a trans inclusive analysis of #Plotinus so I made these memes based on #Proclus actual own words to show that #Neoplatonism and #Platonism of late antique #Polytheism are in fact very #transinclusive.

Saw some fascist idiots on the birb site trying to diss a trans inclusive analysis of #Plotinus so I made these memes based on #Proclus actual own words to show that #Neoplatonism and #Platonism of late antique #Polytheism are in fact very #transinclusive.

Saw some fascist idiots on the birb site trying to diss a trans inclusive analysis of #Plotinus so I made these memes based on #Proclus actual own words to show that #Neoplatonism and #Platonism of late antique #Polytheism are in fact very #transinclusive.

Saw some fascist idiots on the birb site trying to diss a trans inclusive analysis of #Plotinus so I made these memes based on #Proclus actual own words to show that #Neoplatonism and #Platonism of late antique #Polytheism are in fact very #transinclusive.

@khthoniaa Sort of? Been very influenced by #Proclus recently and preserves a good bit of #Orphic stuff, eg his #Timaeus commentary tells the beautiful Orphic Theogony myth of Zeus seeking counsel from Nyx on how to be the Demiurge.

@khthoniaa Sort of? Been very influenced by #Proclus recently and preserves a good bit of #Orphic stuff, eg his #Timaeus commentary tells the beautiful Orphic Theogony myth of Zeus seeking counsel from Nyx on how to be the Demiurge.

@khthoniaa Sort of? Been very influenced by #Proclus recently and preserves a good bit of #Orphic stuff, eg his #Timaeus commentary tells the beautiful Orphic Theogony myth of Zeus seeking counsel from Nyx on how to be the Demiurge.