Thomas Taylor – tempo

      

Archytas the Pythagorean defined time to he the universal   interval of the nature of the universe, in consequence of surveying the continuity in the productive principles of that nature, and their departure into division. Others still more ancient defined time to he, as the name manifests, a certain dance of intellect; hut others defined it to he the periods of soul; others, the natural   receptacle of these periods ; and others, orderly circulations; all which (says Iamhlichus, from whom this information is derived) the Pythagoric sect comprehends. Both Archytas also and Aristotle   appear to have admitted time to he a continued and indivisible   flux of nows. See a treasure of the conceptions of the ancients on this subject, in the Additional Notes to my translation of Aristotle’s " Physics." (Plotino - Tratado 45,6 (III, 7, 6) — Comentário das fórmulas platônicas, que caracterizam a eternidade como...]

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Time, however, according to Proclus  , is a medium   between that which is alone the cause of motion, as soul, and that which is alone immoveable, as intellect. Hence time is truly, so far as it is considered in itself, immoveable, but so far as it is in its participants, it is moveable, and subsists together with them, unfolding itself into them. He adds, hence it is a certain proceeding intellect, established indeed in eternity, but proceeding and abundantly flowing into the things which are guarded by it. This definition of time by Proclus, appears to me to be uncommonly beautiful and accurate. See the whole of the passage from which it is taken, in the Additional Notes to my translation of the " Timaeus   " of Plato. (Plotino - Tratado 45,10 (III, 7, 10) — Tempo como acompanhamento do movimento)