TIMAEUS

A
 INTRODUCTION TO THE TIMAEUS

From the time of Aristotle downwards the 7%maeus

has been regarded as one of the most significant
writings of Plato. It has arrested the attention of
philosophic inquirers because of the scope of its
speculations ; while the literary genius displayed in
the style and diction of its central Myth has com-
pelled the admiration of the artistic reader. The
theme of that central Myth is nothing less than the
Creation of the Universe—“ in the beginning How
the Heaven and Earth rose out of Chaos ’’; and the
oracular obscurity with which this abstruse theme is
expounded has served to excite rather than repel the
interest of the curious student of every age.
The Zimaeus is professedly a sequel to the Republic,
portions of which are recapitulated in the prefatory
chapter, and it is also the first section of a projected
trilogy, which was intended to contain also a Critias
(of which only a fragment remains) and a Hermo-
crates. The interlocutors of the dialogue are Socrates,
Timaeus, Hermocrates, and Critias. Of Timaeus of
Locri nothing authentic is known beyond what we
learn from the dialogue itself—that he was a man of
high social position and wide culture, especially skilled
in mathematics and astronomy : later tradition makes
him out a leader of the Pythagorean school. Hermo-
3
 PLATO
crates is generally identified with the famous Syra-
cusan general of that name, who is said to have spent
his later years in exile at Sparta and in Asia Minor.
Critias, a connexion of Plato’s, poet and orator, chief
of the 30 tyrants of 404 B.c., has already figured in the
earlier dialogues, Charmides and Protagoras. Of him
it was said, according to the Scholiast, that he was
‘‘an amateur among philosophers, a philosopher among
amateurs.”’
The dialogue may conveniently be divided into
three main sections :
(1) The Introduction, including the Atlantis legend
as related by Solon (19 a-27 c).
(2) The making of the Soul of the World; the
doctrine of the Elements ; and the theory of matter
and of sense-objects (27 c-69 a).
(3) The making of Man’s Soul and Body ; physio-
logy and pathology (69 a-end).
Of the introductory section little need be said.
The Atlantis legend serves as a connecting link
between the Timaeus and the Crittas, but how far the
legend as here given is really based on earlier tradi-
tion, and whether there ever existed any island of
the kind described, seems to be quite uncertain.
The fact that it would lie somewhere near that vol-
canic belt of the earth’s crust which stretches from
Etna and Vesuvius to Teneriffe may seem to lend
some plausibility to the story. In any case the
account of the ancient Athenians and the islanders
of Atlantis whom they routed is a fine piece ofliterary
fiction; and in its eulogy of Athens it has many
points of resemblance to such appreciations as we
find in the Menexenus and the third book of the
Laws: “the men of Marathon” had their proto-
4
 INTRODUCTION TO THE TIMAEUS

types in the saviours of Greece from Atlantis 9000

years before.
The central portion of the Tzmaeus is that which
has chiefly won it fame. In it is handled the most
tremendous of subjects, the construction of the
Universe. We are transported in imagination to a
point “ before the beginning of years,’’ when time
was not, and “ the earth was without form and void.”’
There we follow, step by step, the process whereby
the World was built up into a harmonious structure,
and Cosmos evolved out of Chaos. We need not
repeat here all the details of that process; nor can
we deal at length with the many obscure problems
and points of controversy which are raised by the
mythical language in which the exposition is clothed.
But it may be helpful to the reader unversed in
Plato’s philosophy if we add some observations,
mostly of a general character, calling attention to the
most notable points of his doctrine as here set forth.
In a well-known passage of the Phaedo (96a ff.)
Plato had criticized the earlier philosophers for their
failure to indicate the Cause of the physical pro-
cesses by which they explained the World: even
Anaxagoras, when he introduces his World-ordering
““ Reason,” makes very little use of it as a causative
principle. A thorough-going teleological explanation of
the Universe is what Plato desiderated in the Phaedo,
and what he attempts to provide in the Tzmacus. But
in this connexion it is important to notice that a
distinction is drawn between Cause proper, or final
cause, and auxiliary Cause, which is the sum of
necessary physical conditions. Related to this is the
distinction between the operations of Intelligence
and the works of Necessity in the formation of the
5
 PLATO

World ; we have to recognize that the Divine Reason

which in all things designs the best cannot always
and completely realize its designs because of an
intrinsic and incorrigible element which subsists
always in the World.
Another distinction, fundamental in Plato’s philo-
sophy, is that which meets us at the outset of this
section—the distinction between Being and Becom-
ing. Being is changeless, eternal, self-existent,
apprehensible by thought only; Becoming is the
opposite—ever-changing, never truly existent, and
the object of irrational sensation. The one is the
Ideal sphere, the other the Phenomenal; and it is
evident that the visible Universe belongs to the
latter. Consequently it cannot be an object of pure
thought and does not admit of investigation by
““ science ”’ in the strict sense of the term. And thus
we find Plato emphasizing repeatedly the provisional
character of his exposition: the true must be dis-
tinguished from the “ lkely”’ or probable, and it is
only the latter which we can hope to attain in dealing
with matters of this kind. In making this distinction
Plato was not innovating : long before him Parmen-
ides had divided his exposition into two sections,
“the Way of Truth” and “ the Way of Opinion,”
while Democritus had drawn a sharp line of division
between the “ Dark Knowledge” we have of sensibles
and the “ Genuine Knowledge ”’ which apprehends
the only realities, the Atoms and the Void. But
while Plato is thus careful to mark the hypothetical
and uncertain character which attaches to all physical
investigation as such, he is obviously serious with the
explanations he gives, and regards them as a summary
of the best knowledge available de rerum natura.
6
 INTRODUCTION TO THE TIMAEUS

The réle of the World-Artificer, the ‘‘ Demiurge,”’

is similar to that of the Anaxagorean “ Nous ”’
(Reason). He is not a Creator, in the strict sense;
that is to say, he does not make things ex nzhilo but
only imposes order and system on pre-existing Chaos.
Nor does he continue to act directly, i propria
persona, throughout the process of world-building,
but, at a certain stage, hands over his task to the
created star-gods and retires into his primal solitude.
This, at least, is what the mythical narrative tells us ;
but later on we hear of “ God ”’ (in the singular) or
“the Divine” Power, as well as ‘‘ the Gods ”’ (in
the plural), taking an active part in operations marked
by rational purpose. The chief characteristic of the
Demiurge is his goodness : he aims always at the best :
he is, in fact, the embodiment of “the Good ”’
regarded as efficient Cause. This inevitably reminds
us of the famous passage in the Republic which
describes “‘ the Self-Good,” or supreme Idea of Good,
as the source of all knowledge and all existence, the
Sun of the intelligible sphere; and many inter-
preters of Platonism have identified the Demiurge
with this Idea. But if the Demiurge is the Idea of
the Good, what then is the ‘‘ Model”’ or Pattern
(paradeigma) in view of which he operates, the “ Self-
Animal ’’? Surely it must be an Idea, and a final
cause, t.e. the Idea of the Good; in which case the
Demiurge cannot be this (or any) Idea. And, in
general, we may say that the Ideas are described as
objects of intelligence, not intelligences, whereas the
Demiurge obviously is an intelligence. Consequently
there would seem to be no way of maintaining this
identification of the Demiurge with the Idea of the
Good except by supposing that there is no real
Ἷ
 PLATO

distinction between the Demiurge and his Model,,

he being at once subject and object, intellect and
intelligible, equivalent, in fact, to Aristotle’s Deity—
“ Thought thinking upon Thought.” But there is no
hint in the text of the Timaeus that this is Plato’s
meaning. A more plausible identification finds the
Demiurge in the “ Cause of the Mixture” as ex-
pounded in the Philebus (23 Ὁ ff.), many phrases of
which echo the language of the Timaeus, describing
the efficient Cause as a “‘ Demiurgic ” power (27 3),
“ veritable and divine Reason ” (22 c, 28 p, 30 c).
The primary operation of the Demiurge is to
construct the World-Soul. In his description of this
process Plato mixes myth with mathematics in a
peculiarly baffling way. The World-Soul is said to
be composed of three elements, Sameness, Otherness,
and Being; or of “the indivisible and changeless
essence,” “‘ the divisible,’’ and a third essence which
is a mean proportional between these two. More-
over, it is constructed so as to combine within itself
one “ Circle of the Same ” and seven “ Circles of the
Other.” This fatt, together with the mathematical
details of the construction, suggests at once that the
main purpose of the doctrine of the World-Soul is to
supply an explanation of the heavenly bodies, their
revolutions and periods, the “ Circle of the Same ”
being that of the fixed stars, and the “ Circles of the
Other ” those of the seven planets. The details of
Plato’s astronomy (a subject in which he shows great
interest both here and elsewhere) need not concern
us, but his views about the nature of Soul are of
such importance for his philosophy in general that
further explanation may be desirable.
Although Timaeus mentions Motion and its kinds
8
 INTRODUCTION TO THE TIMAEUS

before he treats of Soul, this order is really illogical

inasmuch as there can be no motion apart from Soul.
For already in the Phaedrus, and again in the Laws
(896 a), Plato defines Soul as “ the self-moving,”’ the
first principle and originator of all movement. It
is at once the cause of its own subjective affections
(desire, emotion, opinion, ete., see Laws 897 a), and
of all motion and change in the corporeal world,
which give rise to the sense-qualities of material
things. In the Tzmaeus (34 a) we have seven kinds
or modes of Motion distinguished, and in the Laws
ten kinds; but both dialogues agree in making one
special kind correspond to “the revolutions and
reckonings of Reason,’’ namely the uniform revolution
of a sphere revolving on its own axis and in the same
spot. That is the highest and best type of motion,
the type proper to that prime embodiment of rational
activity, the World-All; and in the outer Circle of
the Cosmic Sphere, the heaven of the fixed stars, this
type of motion is seen at its purest. Moreover, Plato
seems to attach a special importance to this “ revolu-
tion of Reason ”’ because he sees in it an example of
the union of opposites, Motion reconciled with Rest,
“the Same ”’ with “ the Other.”
The precise relation of Reason to Soul is frequently
left obscure. If the Demiurge is Reason personified,
as one seems bound to suppose, and also the Con-
structor of Soul, it appears to follow that Reason is
separate from Soul and prior thereto. On the other
hand, if Soul is the first cause of Motion and Reason
possesses Motion, Soul must be prior to Reason. To
resolve this apparent contradiction it seems best to
regard Reason as a species of Soul, or a part of Soul
(as in the Republic, 435 & ff.); or, to use the language
9
 PLATO

of the Theaetetus (185 £), Reason is Soul functioning

*‘ itself by itself.’’ This view is supported not only
by the assigning of ‘‘ the Motion of Reason ”’ to the
(seven) Motions of the Soul, but also by the position
ascribed to human reason as one of the three parts
of the embodied soul. Further confirmation of this
partial identity of Soul and Reason is afforded by the
statement (in 37 B-c) that Soul apprehends intelli-
gible objects through the action of “ the Circle of the
Same,’ which is a part of herself, on the principle
“like is known by like.” Taking all this into con-
sideration we seem forced to the conclusion that the
Demiurge is no separate Power or independent
Divinity, but merely a part or faculty of the World-
Soul, his apparent independence being due solely to
the mythical form of the exposition.
Turning next to the account given of the Body of
the Universe, there is no point more obscure or more
vehemently disputed than the nature of the so-called
“ Platonic matter.”” The passage which deals with
this subject (48 & ff.) begins by stating that besides the
Model and the Copy a third principle is necessary to
the formation of the World. The Forms which pass
in and out of the world of changing elements require
a permanent substrate upon which they may imprint
themselves. Such a substrate must itself be wholly
formless, but capable of receiving forms of every
kind ; it is essentially “‘ the all-receptive,” “that ἐπ
which ”’ the forms appear, or “place.’”” The view
taken by Zeller, and other important authorities,
identifies this with Space. No doubt there is a good
deal in Plato’s account which seems to favour this
view ; but it does not seem quite satisfactory. For
one thing, if Plato means simply “‘ empty space,’’ or
10
 INTRODUCTION TO THE TIMAEUS

“the void,’’ why does he not say so plainly? Why

so much mystification about it? Again, irregular
motion (52 p) and weight (53 a) are ascribed to the
substrate, but are hardly attributes of empty space.
The supporters of the identification with Space try
to avoid some of the difficulties it involves by distin-
guishing between a“ primary matter,”’ which is Space,
and a “‘ secondary matter ”’ of a mythical character ;
but this device is neither legitimate nor successful.
The fact that the assumption of this substrate is
closely connected with Plato’s doctrine of the Ele-
ments (53 c ff.) leads us rather to the belief that it
corresponds to the Democritean conception of a
primitive ground-stuff, void of quality, from which
the infinity of atoms are split off. So it may help us
to understand the doctrine of the material substrate,
regarded in itself, if we consider briefly the doctrine
of the elements.
In 31 Β ff. we are told that the Body of the Universe
is compounded of the four elements—fire, air, water,
earth—of which the second and third are mean pro-
portionals between the first and last. In this Plato
is merely adopting the doctrine of Empedocles, who
affirmed these elements to be “ the four roots of all
things ’’’; and he gives no hint that they are not
basic substances. But when we come to 53 ¢ ff. we
are told that these so-called elements are not, strictly
speaking, “‘ elements ”’ at all (in the sense of simple
basic substances) but compounds; and they are
analysed for us into their ultimate constituents. By
the aid of the latest researches in Stereometry, Plato
explains the formation of the five regular solids (the
so-called “‘ Platonic bodies ”’), four of which he assigns
to the elements. Thus it is shown how each of these
11
 PLATO
is an aggregate of basic triangles. For the details:
of this analysis we must refer to the text itself ; but
one of the questions it raises deserves attention, since
it bears on the problem of the material substrate. If.
the basic triangles are merely mathematical figures
existent in pure space, how can they form solid bodies
endowed with corporeal qualities? Is it not more
likely that Plato conceived his triangles to be a kind
of prisms, corresponding to the solid atoms of Demo-
critus ; and if so, must not the substrate in which they
are located be something more substantial than pure
space ?
It is in connexion with the “ dim and baflling form ”
of the Substrate and with the doctrine of the Elements
that Plato makes his most positive statement about
the Ideas (51 Β ff.). Already, in 27 p ff., he had dis-
tinguished sharply between eternal Being, the object
of thought, and that which is ceaselessly in process of
Becoming and Perishing, the object of opinion and
sense. This distinction was required in order to
make clear the relation between the visible Universe
and its Model, the “‘ Self-Animal ”’; and this Idea of
the Universe as a Living Whole is the only Idea
referred to in the earlier passage. In the later
passage it is the Idea of Fire which is specially men-
tioned, and other Ideas are implied, though not
specified. The terms used in describing Ideas, or
‘intelligible Forms,” are very similar to those em-
ployed in such earlier dialogues as the Symposium,
Phaedo, and Republic: the Ideas are eternal, immut-
able, self-subsistent essences, cognizable only by pure
thought. And, what is most remarkable, the proof
of the reality of the Ideas is made to lie in the differ-
ence between reason and opinion: since reason and
12
 INTRODUCTION TO THE TIMAEUS

opinion are two distinct faculties, they must deal with

two different classes of objects, and the objects of
Reason can only be intelligible Forms or Ideas. Plato,
as it appears from this, approaches the doctrine of
the Ideas from the side of Kpistemology rather than
of Ontology : the reality of the Ideas is an assumption
necessary to provide an objective basis for any valid
science or system of knowledge. But it cannot be
said that the Zimaeus adds anything new to our
knowledge of the Ideal Theory, and no unprejudiced
reader would venture to claim that “‘ the T%maeus,
and the Timaeus alone, enables us to recognize
Platonism as a complete and coherent system of
monistic idealism,’ or to assert that “the Timaeus
furnishes us with a master-key, whereby alone we
may enter into Plato’s secret chambers.”’
In truth, there is but little of metaphysics in the
Timaeus ; it is mainly occupied with the attempt to
give a“ probable ”’ account of matters which belong
to the sciences of physics and physiology. And the
departments of “ natural’’ science in which Plato
displays most interest are those which admit of treat-
ment by applied mathematics. Indeed we may fairly
suppose that one of the main purposes of the 7imaeus
is to provide a permanent record of the discoveries of
Plato’s friends Theaetetus and Eudoxus in the field
of mathematics and astronomy, by enshrining them
in a general treatise for which no fitter title could be
found than the words ‘‘ God geometrizes.”” Nor was
it only for its own sake that Plato valued this branch
of learning : he valued it also as a help to the know-
ledge of law and order, measure and symmetry,
uniformity and regularity, harmony and rhythm ;
and to the application of these to the art of life. By
13
 PLATO

discovering the ‘‘ numbers and forms ”’ of the divinely;

ordered Cosmos, and the laws of the motions of the:
stellar deities, we are determining a standard and!
pattern for our own souls and their emotions ; since:
our well-being lies in conforming to the Universal
Order, keeping step with the rhythm of the Cosmos
and in tune with the celestial harmonies. So true is
it that “‘in the image of God made He man,” and
that the chief end of Man and his final felicity is
“ assimilation to God ’’—Man the visible Microcosm
imaging God the invisible Macrocosm, Thus Cos-
mology is for the sake of Ethics and Politics: the
Cosmic Goodness and Beauty are worth study if they
teach us to make ourselves more beautiful and good
‘in the inner man”: for virtue is the first theme of
Plato’s teaching and the last.
In Plato’s view the “ natural sciences ”’ with which
this dialogue is mainly occupied—physics, biology,
and pathology—are precisely those branches of study
which are least “ scientific’ in the proper sense of
the word, inasmuch as they deal with objects of sense.
Nevertheless they admit of degrees of probability ;
and in the Timaeus Plato, as we must assume, is
giving us what he believes to be a summary of the
best available knowledge about these subjects—a
summary which might serve as an official hand-book
for the members of the Academy. As regards his
sources, he draws freely, no doubt, on the writings of
earlier physicists, such as Empedocles and Alemaeon,
and of the medical Schools of Cos and Cnidos ;
and many friends and disciples of his own may
have contributed to his knowledge by their researches
and speculations ; nor is it likely that there is much
that is original in his treatment, beyond the strictly
14
 INTRODUCTION TO THE TIMAEUS

teleological standpoint. And, unfortunately, it is

just this standpoint which tends most to hamper
the student of “‘nature’’ by luring him to look for
“design ’’ in the wrong place, and by fixing his gaze
on what “ ought ”’ to be rather than what is. Plato,
in fact, was too much of an idealist and too much of a
mathematician to be a good naturalist ; and yet we
must give him the credit of making a brave effort,
in the T?maeus, to master and set down the best that
was then known about the world of Nature and of
Man.

The text here printed is based on that of the

Zurich edition (Zur.), the main deviations from which
are indicated in the footnotes.
For help in the interpretation of the mathe-
matical passage (35 a-36 δ), with the relevant anno-
tations, I am specially indebted to the kindness of
Dr. A. L. Peck, of Christ’s College, Cambridge.
Besides the well-known edition by Mr. R. D.
Archer-Hind, with its stylish translation, there is a
recent English Commentary on the Jimaeus, as well
as a separate translation of the 7imaeus and Critzas,
by Prof. A. E. Taylor.
re. By,

15
 TIMAEUS
CHARACTERS
Socrates, Timarus, HermMocraTes, CRITIAS

soc. One, two, three,—but where, my dear

Timaeus, is the fourth! of our guests of yesterday,
our hosts of to-day ἢ
TIM. Some sickness has befallen him, Socrates ;
for he would never have stayed away from our
gathering of his own free will.
soc. Then the task of filling the place of the absent
one falls upon you and our friends here, does it not ?
tim. Undoubtedly, and we shall do our best not to
come short ; for indeed it would not be at all right,
after the splendid hospitality we received from you
yesterday, if we—that is, those who are left of us—
failed to entertain you cordially in return.
soc. Well, then, do you remember the extent and
character of the subjects which I proposed for your
discussion ?
TIM. In part we do remember them; and of what
we have forgotten you are present to remind us. Or
rather, if it is not a trouble, recount them again
briefly from the beginning, so as to fix them more
firmly in our minds.
soc. It shall be done. The main part of the dis-
Le
 TIMAIO>S
TA TOT ATAAOTOY ILTPOZQIIA

ΣΩΚΡΑΤΗΣ, KPITIAS, ΤΊΜΑΙΟΣ, EPMOKPATHS

Eis, dvo, τρεῖς" ὁ δὲ δὴ τέταρτος ἡμῖν, ὦ φίλι

Τίμαιε, ποῦ, τῶν χθὲς μὲν δαιτυμόνων, τὰ νῦν δ᾽
ἑστιατόρων;
τι. ᾿Ασθένειά τις αὐτῷ ξυνέπεσεν, ὦ Σώκρατες"
οὐ γὰρ ἂν ἑκὼν τῆσδε ἀπελείπετο τῆς ξυνουσίας.
ΣΩ. Οὐκοῦν σὸν τῶνδέ τε ἔργον καὶ τὸ ὑπὲρ τοῦ
ἀπόντος ἀναπληροῦν μέρος;
Πάνυ μὲν οὖν, καὶ κατὰ δύναμίν γε οὐδὲν
Β Sees ovde yap ἂν εἴη δίκαιον χθὲς ὑπὸ σοῦ
ξενισθέντας οἷς ἦν πρέπον ξενίοις μὴ οὐ προθύμως
σὲ τοὺς λοιποὺς ἡμῶν ἀντεφεστιᾶν.
a. ἾΑρ᾽ οὖν μέμνησθε ὅσα ὑμῖν καὶ περὶ ὧν
ἐπέταξα εἰπεῖν;
Th Ta μὲν μεμνήμεθα, ὅσα δὲ μή, σὺ παρὼν
ὑπομνήσεις. μᾶλλον δέ, εἰ μή τί σοι χαλεπόν, e€
ἀρχῆς διὰ βραχέων πάλιν ἐπάνελθε αὐτά, ἵνα
gets μᾶλλον παρ᾽ ἡμῖν.
. Ταῦτ᾽ ἔσται. χθές που τῶν ὑπ᾽ ἐμοῦ ῥηθέν-

1 This fourth guest cannot be identified. Some have

supposed that Plato himself is intended.
16
 TIMAEUS
CHARACTERS
Socrates, Timarus, HermMocraTes, CRITIAS

soc. One, two, three,—but where, my dear

Timaeus, is the fourth! of our guests of yesterday,
our hosts of to-day ἢ
TIM. Some sickness has befallen him, Socrates ;
for he would never have stayed away from our
gathering of his own free will.
soc. Then the task of filling the place of the absent
one falls upon you and our friends here, does it not ?
tim. Undoubtedly, and we shall do our best not to
come short ; for indeed it would not be at all right,
after the splendid hospitality we received from you
yesterday, if we—that is, those who are left of us—
failed to entertain you cordially in return.
soc. Well, then, do you remember the extent and
character of the subjects which I proposed for your
discussion ?
TIM. In part we do remember them; and of what
we have forgotten you are present to remind us. Or
rather, if it is not a trouble, recount them again
briefly from the beginning, so as to fix them more
firmly in our minds.
soc. It shall be done. The main part of the dis-
Le
 PLATO

των λόγων περὶ πολιτείας ἢν TO κεφάλαιον, ola TE

καὶ ἐξ οἵων ἀνδρῶν ἀρίστη κατεφαίνετ᾽ ἄν μοι
γενέσθαι.
Kat μάλα γε ἡμῖν, ὦ Σώκρατες, ῥηθεῖσα
πᾶσι κατὰ νοῦν.
ΣΩ. ἾΔρ᾽ οὖν οὐ τὸ τῶν γεωργῶν, ὅσαι τε ἄλλαι
τέχναι, πρῶτον ἐν αὐτῇ χωρὶς διειλόμεθα ἀπὸ τοῦ
γένους τοῦ τῶν προπολεμησόντων;
τι. Ναί.
so. Καὶ κατὰ φύσιν δὴ δόντες τὸ καθ᾽ αὑτὸν
D ἑκάστῳ πρόσφορον ἕν μόνον ἐπιτήδευμα [καὶ μίαν
ἑκάστῳ τέχνην], τούτους οὗς πρὸ πάντων ἔδει
πολεμεῖν εἴπομεν, ὡς ἄρα αὐτοὺς δέοι φύλακας
εἶναι μόνον τῆς πόλεως, εἴ τέ τις ἔξωθεν ἢ καὶ
τῶν ἔνδον ἴοι κακουργήσων, δικάζοντας μὲν πράως
τοῖς ἀρχομένοις ὑπ᾽ αὐτῶν ἅτε φύσει (φίλοις οὖσι,
18 χαλεποὺς δὲ ἐν ταῖς μάχαις τοῖς ἐντυγχάνουσι τῶν
ἐχθρῶν γιγνομένους.
τι. Παντάπασι μὲν οὖν.
xo. Φύσιν γὰρ οἶμαί τινα τῶν φυλάκων τῆς
ψυχῆς ἐλέγομεν ἅμα μὲν θυμοειδῆ, ἅμα δὲ φιλό-
σοφον δεῖν εἶναι διαφερόντως, ἵἵνα πρὸς ἑκατέρους
δύναιντο ὀρθῶς πρᾶοι καὶ χαλεποὶ γίγνεσθαι.
Ναί.
xo. Ti δὲ τροφήν; ἄρ᾽ οὐ γυμναστικῇ καὶ
μουσικῇ μαθήμασί τε, ὅσα προσήκει τούτοις, ἐν
ἅπασι τεθράφθαι;
τι. Πάνυ μὲν οὖν.
1. kal... τέχνην bracketed by Hermann: καὶ is omitted
by best mss.
18
 TIMAEUS

course I delivered yesterday 1 was concerned with

the kind of constitution which seemed to me likely to
prove the best, and the character of its citizens.
tim. And in truth, Socrates, the polity you de-
scribed was highly approved by us all.
soc. Did we not begin by dividing off the class of
land-workers in it, and all other crafts, from the class
of its defenders ? 2
TIM. Yes.
soc. And when, in accordance with Nature, we had
assigned to each citizen his one proper and peculiar
occupation, we declared that those whose duty it is
to fight in defence of all must act solely as guardians
of the State, in case anyone from without or any of
those within should go about to molest it ; and that
they should judge leniently such as are under their
authority and their natural friends, but show them-
selves stern in battle towards all the enemies they
encounter.
tim. Very true.
soc. For we said, as I think, that the soul of the
Guardians ought to be of a nature at once spirited and
philosophic in a superlative degree, so that they
might be able to treat their friends rightly with
leniency and their foes with sternness.
Tim. Yes.
soc. And what of their training ? Did we not say
that they were trained in gymnastic, in music, and
in all the studies proper for such men? #4
Tim. Certainly.
1 iv, the Republic, of which the political part (books ii.-v.)
is here briefly reeapitulated.
2 See Rep. 569 £ ff., 374 © ff
PCy! hep, aio a ἢ:
* Cf. Rep. 376 pv ff.
19
 PLATO

B
18
20. Τοὺς δέ ye οὕτω τραφέντας ἐλέχθη που μήτε
\ / σ / 2 ΄ la

χρυσὸν μήτε ἄργυρον μήτε ἄλλο ποτὲ μηδὲν κτῆμα

ἑαυτῶν ἴδιον νομίζειν. δεῖν, ἀλλ᾽ ὡς ἐπικούρους
μισθὸν λαμβάνοντας τῆς φυλακῆς παρὰ τῶν σωζο-
μένων ὑπ᾽ αὐτῶν, ὅσος σώφροσι μέτριος, ἀναλίσκειν
τε δὴ κοινῇ καὶ ξυνδιαυτωμένους μετ᾽ ἀλλήλων
ζῆν, ἐπιμέλειαν ἔχοντας ἀρετῆς διὰ παντός, τῶν
ἄλλων ἐπιτηδευμάτων ἄγοντας σχολήν.
τι. ᾿ΕΠλέχθη καὶ ταῦτα ταύτῃ.
C Σω. Καὶ μὲν δὴ καὶ περὶ γυναικῶν ἐπεμνήσθημεν,
ὡς τὰς φύσεις τοῖς ἀνδράσι παραπλησίας εἴη
ξυναρμοστέον καὶ τὰ ἐπιτηδεύματα πάντα κοινὰ
κατά τε πόλεμον καὶ κατὰ τὴν ἄλλην δίαιταν
ae πάσαις.
1. Ταύτῃ καὶ ταῦτα ἐλέγετο.
20. Τί δὲ δὴ τὸ περὶ τῆς παιδοποιίας; ἢ τοῦτο
μὲν διὰ τὴν ἀήθειαν τῶν λεχθέντων εὐμνημόνευτον,
ὅτι κοινὰ τὰ τῶν γάμων καὶ τὰ τῶν παίδων πᾶσιν
ἁπάντων ἐτίθεμεν, “μηχανώμενοι ὅπως μηδείς ποτε
τὸ γεγενημένον αὐτῷ ἰδίᾳ γνώσοιτο, νομιοῦσι δὲ
D πάντες πάντας αὐτοὺς ὁμογενεῖς, ἀδελφὰς μὲν καὶ
ἀδελφοὺςὅσοιπερ ἂν τῆς πρεπούσης ἐντὸς ἡλικίας
γίγνωνται, τοὺς δ᾽ ἔμπροσθεν καὶ ἄνωθεν γονέας
τε καὶ γονέων προγόνους, τοὺς δ᾽ εἰς τὸ κάτωθεν
ἐκγόνους παῖδάς T ἐκγόνων;
τι. Ναί, καὶ ταῦτα εὐμνημόνευτα ἧ λέγεις.
a. Ὅπως δὲ δὴ κατὰ δύναμιν εὐθὺς γίγνοιντο
ὡςcane. Tas φύσεις, ἀρ’ ἃ οὐ μεμνήμεθα ὡς τοὺς
ἄρχοντας ἔφαμεν καὶ τὰς ἀρχούσας δεῖν εἰς τὴν
τῶν γάμων σύνερξιν λάθρᾳ μηχανᾶσθαι κλήροις

1 Cf. Rep. 416 ν ff.

20
 TIMAEUS

soc. And it was said, I believe, that the men thus

trained should never regard silver or gold or anything
else as their own private property ; but as auxiliaries,
who in return for their guard-work receive from those
whom they protect such a moderate wage as suffices
temperate men, they should spend their wage in
common and live together in fellowship one with
another, devoting themselves unceasingly to virtue,
but keeping free from all other pursuits.!
Tim. That too was stated as you say.
soc. Moreover, we went on to say about women 3
that their natures must be attuned into accord with
the men, and that the occupations assigned to them,
both in war and in all other activities of life, should in
every case be the same for all alike.
tim. This matter also was stated exactly so.
soc. And what about the matter of child-produc-
tion? Or was this a thing easy to recollect because
of the strangeness of our proposals? For we
ordained that as regards marriages and children all
should have all in common, so that no one should
ever recognize his own particular offspring, but all
should regard all as their actual kinsmen—as brothers
and sisters, if of a suitable age ; as parents and grand-
parents, if more advanced in age ; and as children and
children’s children, if junior in age.’
TIM. Yes, this also, as you say, is easy to recollect.
soc. And in order that, to the best of our power,
they might at once become as good as possible in
their natural char acters, do we not recollect how we
_said that the rulers, ἀμ and female, in dealing
| with marriage-unions must contrive to secure, by
2 Cf. Rep. 451 ὁ ff.
8 Cf. Rep. 457 ff., 461 v.
at
 PLATO
18
E τισὶν ὅπως of κακοὶ χωρὶς οἵ τ᾽ ἀγαθοὶ
ταῖς ὁμοίαι:
εκάτεροι ξυλλήξονται, καὶ μὴ τις αὐτοῖς
[2 ν UA \ ,

ἔχθρα Sue
3 A »

ταῦτα γίγνηται, τύχην ἡγουμένοις αἰτίαν

τῆς ξυλὶ
λήξεως;
4,

ΤΙ. Μεμνήμεθα. 4

τι. Οὕτως.
>

μενον;
Β τι. Οὐδαμῶς, ἀλλὰ αὐτὰ" ταῦτα ἦν τὰ
λεχθέντα,
ὦ Σώκρατες.
22. ᾿Ακούοιτ᾽ dv ἤδη τὰ μετὰ ταῦτα περὶ
9 7 3 bal » \ \
TH
A \ ~

πολιτείας ἣν διήλθομεν, οἷόν τι πρὸς

πεπονθὼς τυγχάνω. προσέοικε δὲ δή αὐτὴν
τινί μοι
ToL@d«e TO πάϊϊος, οἷον εἴ Tis LGa καλ Tov
A A / e ww

θεασά-
A / 4

μενος, εἴτε ὑπὸ γραφῆς εἰργασμένα εἴτε

καὶ
ἀληθινῶς, ἡσυχίαν δὲ ἄγοντα, εἰς ἐπιθυμίανζῶντα
aA \

ίκοιτο θεάσασθαι κινούμενά τε αὐτὰ ἀφ-

καί τι τῶν
τοῖς σώμασι δοκούντων προσήκειν κατὰ
τὴν ayw-.
C νίαν ἀθλοῦντα. ταὐτὸν καὶ ἐγὼ πέπονθα
πρὸς τὴν
πόλιν ἣν διήλθομεν: ἡδέως γὰρ ἄν του
λόγῳ δι-
εξιόντος ἀκούσαιμ᾽ dv, ἄθλους ods πόλις
/ > / 9 4 Μ

ἀθλεῖ,
a 4 > A

1
ὡς is omitted by most mss. and Zur.
* αὐτὰ Stephens: ταὐτὰ Zur. with bes
t ais.
1 Of. Rep. 458 ff.
 TIMAEUS

some secret method of allotment, that the two classes

of bad men and good shall each be mated by lot with
women of a like nature, and that no enmity shall
occur amongst them because of this, seeing that they
will ascribe the allotment to chance ? }
tim. We recollect.
soc. And do you recollect further how we said that
the offspring of the good were to be reared, but those
of the bad were to be sent privily to various other
parts of the State ; and as these grew up the rulers
should keep constantly on the watch for the deserving
amongst them and bring them back again, and into
the place of those thus restored transplant the un-
deserving among themselves ? 2
TIM. So we said.
soc. May we say then that we have now gone
through our discourse of yesterday, so far as is
requisite in a summary review ; or is there any point
omitted, my dear Timaeus, which we should like to
see added ἢ
tim. Certainly not: this is precisely what was said,
Socrates.
soc. And now, in the next place, listen to what my
feeling is with regard to the polity we have described.
I may compare my feeling to something of this kind :
suppose, for instance, that on seeing beautiful
creatures, whether works of art or actually alive but
in repose, a man should be moved with desire to be-
hold them in motion and vigorously engaged in some
such exercise as seemed suitable to their physique;
well, that is the very feeling Ihave regarding the State
we have described. Gladly would L latent to anyone
who should depict in words our State contending
2 Cf. Rep. 415 8, c, 459 Ὁ ff.
23
 PLATO
19
τούτους αὐτὴν ἀγωνιζομένην πρὸς πόλεις ἄλλας,
πρεπόντως εἴς τε πόλεμον ἀφικομένην καὶ ἐν τῷ
πολεμεῖν τὰ προσήκοντα, ἀποδιδοῦσαν τῇ παιδείᾳ
καὶ τροφῇ κατά τε τὰς ἐν τοῖς ἔργοις πράξεις καὶ
κατὰ τὰς ἐν τοῖς λόγοις διερμηνεύσεις πρὸς
ἑκάστας τῶν πόλεων. ταῦτ᾽ οὖν, ὦ Kpitia καὶ
1) ‘Eppoxpates, ἐμαυτοῦ μὲν αὐτὸς κατέγνωκα μή
ποτ᾿ ἂν δυνατὸς γενέσθαι τοὺς ἄνδρας καὶ τὴν
πόλιν ἱκανῶς ἐγκωμιάσαι. καὶ τὸ μὲν ἐμὸν οὐδὲν
θαυμαστόν: ἀλλὰ τὴν αὐτὴν δόξαν εἴληφα καὶ περὶ
τῶν πάλαι γεγονότων καὶ τῶν νῦν ὄντων ποιητῶν,
οὔ τι τὸ ποιητικὸν ἀτιμάζων γένος, ἀλλὰ παντὶ
δῆλον ὡς τὸ μιμητικὸν ἔθνος, οἷς ἂν ἐντραφῇ,
ταῦτα μιμήσεται ῥᾷστα καὶ ἄριστα, τὸ δ᾽ ἐκτὸς
τῆς τροφῆς ἑκάστοις γιγνόμενον χαλεπὸν μὲν
E ἔργοις, ἔτι δὲ χαλεπώτερον λόγοις εὖ μιμεῖσθαι.
τὸ δὲ τῶν σοφιστῶν γένος αὖ πολλῶν μὲν λόγων
καὶ καλῶν ἄλλων μάλα ἔμπειρον
ἐ ἥγημαι, φοβοῦμαι
δὲ μή πως, ἅτε πλανητὸν ὃν κατὰ πόλεις ol-
κήσεις τε ἰδίας οὐδαμῇ διῳκηκός, ἄστοχον ἅμα
φιλοσόφων ἀνδρῶν ἢ καὶ πολιτικῶν, ὅσ᾽ ἂν οἷά
τε ἐν πολέμῳ καὶ μάχαις πράττοντες ἔργῳ καὶ
λόγῳ προσομιλοῦντες" ἑκάστοις πράττοιεν καὶ
λέγοιεν. καταλέλειπται δὴ τὸ τῆς ὑμετέρας ἕξεως
20 γένος, ἅμα ἀμφοτέρων φύσει καὶ τροφῇ μετέχον.
Τίμαιός τε γὰρ ὅδε, εὐνομωτάτης ὧν πόλεως τῆς
ἐν ᾿Ιταλίᾳ ΟΝ τὰ οὐσίᾳ καὶ γένει οὐδενὸς
ὕστερος ὧν τῶν ἐκεῖ, τὰς μεγίστας μὲν ἀρχάς τε
καὶ τιμὰς τῶν ἐν τῇ πόλει μετακεχείρισται, φιλο-
1 For poetry as an“ imitative” art cf. Rep. 392 p, 597 & ff.
2 Cf. Laws 638 8. The laws of Epizephyrian Locri were
ascribed to Zaleucus (circa 650 B.c.).
24
 TIMAEUS

against others in those struggles which States wage ;

in how proper a spirit it enters upon war, and how in
its warring it exhibits qualities such as befit its edu-
cation and training in its dealings with each several
State whether in respect of military actions or in
respect of verbal negotiations. And herein, Critias
and Hermocrates, I am conscious of my own inability
ever to magnify sufficiently our citizens and our State.
Now in this inability of mine there is nothing sur-
prising ; but I have formed the same opinion about
the poets also, those of the present as well as those
of the past; not that I disparage in any way the
poetic clan, but it is plain to all that the imitative 1
tribe will imitate with most ease and success the
things amidst which it has been reared, whereas it
is hard for any man to imitate well in action what
lies outside the range of his rearing, and still harder
inspeech. Again,as to the class of Sophists, although
I esteem them highly versed in many fine discourses
of other kinds, yet I fear lest haply, seeing they are a
class which roams from city to city and has no settled
habitations of its own, they may go wide of the mark in
regard to men who are at once philosophers and states-
men, and what they would be likely to do and say, in
their several dealings with foemen in war and battle,
both by word and deed. Thus there remains only
that class which is of your complexion—a class which,
alike by nature and nurture, shares the qualities of
both the others. For our friend Timaeus is a native
of a most well-governed State, Italian Locris,? and
inferior to none of its citizens either in property or
in rank ; and not only has he occupied the highest
offices and posts of honour in his State, but he has

B 25
 PLATO
20
σοφίας δ᾽ αὖ κατ᾽ ἐμὴν δόξαν ἐπ᾽ ἄκρον ἁπάσης
i? > εν 3 ’ Χ / SP ee) wv e ,ὔ

ἐλήλυθε: Κριτίαν δέ που πάντες ot τῇδ᾽ ἴσμεν

> / / / / « “ον ”

οὐδενὸς ἰδιώτην ὄντα ὧν λέγομεν: τῆς δ᾽ Ἕρμο-

? \ 3 Le »Μ ec / ~ 3: Uc:

κράτους αὖ περὶ φύσεως καὶ τροφῆς, πρὸς

\ L \ ΄

ἅπαντα ταῦτ᾽ εἶναι ἱκανῆς πολλῶν μαρτυρούντων

πιστευτέον. διὸ καὶ χθὲς ἐγὼ διανοούμενος ὑμῶν
δεομένων τὰ περὶ τῆς πολιτείας διελθεῖν προθύμως
\ ~ / A

ἐχαριζόμην, εἰδὼς ὅτι τὸν ἑξῆς λόγον οὐδένες ἂν

9 , ? \ A \ ς “. / 7 , n

ὑμῶν ἐθελόντων ἱκανώτερον ἀποδοῖεν: εἰς γὰρ

πόλεμον πρέποντα καταστήσαντες τὴν πόλιν ἅπαντ᾽
αὐτῇ τὰ προσήκοντα ἀποδοῖτ᾽ ἂν μόνοι τῶν νῦν.
wn a> ~ «--

εἰπὼν δὴ τἀπιταχθέντα ἀντεπέταξα ὑμῖν ἃ καὶ

\ A

νῦν λέγω. ξυνωμολογήσατ᾽ οὖν κοινῇ σκεψάμενοι

A > > ~

πρὸς ὑμᾶς αὐτοὺς εἰς νῦν ἀνταποδώσειν μοι τὰ

τῶν λόγων ἕένια, πάρειμί τε οὖν δὴ κεκοσμημένος
ἐπ᾽ αὐτὰ καὶ πάντων ἑτοιμότατος ὧν δέχεσθαι.
\ € / Ἃ

EP. Kat μὲν δή, καθάπερ εἶπε Tiaros ὅδε, ὦ

/

Σώκρατες, οὔτε ἐλλείψομεν προθυμίας οὐδὲν οὔτ

’ὔ’ »᾿ 3 , / 3 \ ” 9

ἔστιν οὐδεμία πρόφασις ἡμῖν τοῦ μὴ δρᾷν ταῦτα:

ὥστε Kal χθὲς εὐθὺς ἐνθένδε, ἐπειδὴ παρὰ Κριτίαν
σ A \ 3 \ 9 LA > \ \ ,

πρὸς τὸν ξενῶνα, οὗ καὶ καταλύομεν, ἀφικόμεθα,

A ἐς \

καὶ ἔτι πρότερον καθ᾽ ὁδὸν αὖ ταῦτα ἐσκοποῦμεν.

> A ~ aA

ὅδε; οὖν ἡμῖν λόγον εἰσηγήσατο ἐκ παλαιᾶς ἀκοῆς"

7 Ἵ > e A > / 3 λ “ > ~

a Swe ὔὕ > , ~ “ ͵
ὃν καὶ νῦν λέγε, ὦ Ἰζριτία, τῷδε, ἵνα ξυνδοκιμάσῃ
πρὸς τὴν ἐπίταξιν εἴτ᾽ ἐπιτήδειος εἴτ᾽ ἀνεπιτήδειός
A \ ? ? Mies: AS / ” 69 > / /

ἐστιν.
KP. Ταῦτα χρὴ ὃρᾷν, εἰ καὶ τῷ τρίτῳ κοινωνῷ
T “- \ ὃ a 3 \ A “ ~

Τιμαίῳ ξυνδοκεῖ. ’ A

1 ὅδε best ms.: ὁ δ᾽ other mss., Zur.

26
 TIMAEUS

also attained, in my opinion, the very summit of

eminence in all branches of philosophy. As to
Critias, all of us here know that he is no novice in
any of the subjects we are discussing. As regards
Hermocrates, we must believe the many witnesses
who assert that both by nature and by nurture he is
competent for all these inquiries. So, with this in
my mind, when you requested me yesterday to
expound my views of the polity I gratified you most
willingly, since I knew that none could deal more
adequately than you (if you were willing) with the
next subject of discourse ; for you alone, of men now
living, could show our State engaged in a suitable
war and exhibiting all the qualities which belong to
it. Accordingly, when I had spoken upon my pre-
scribed theme, 1 in turn prescribed for you this theme
which I am now explaining. And you, after con-
sulting together among yourselves, agreed to pay
me back to-day with a feast of words ; so here I am,
ready for that feast in festal garb, and eager above
all men to begin.
HERM. Of a truth, Socrates, as our friend Timaeus
has said, we will show no lack of zeal, nor have we any
excuse for refusing to do as you say. Yesterday, in
fact, immediately after our return from you to the
guest-chamber at Critias’s where we are lodging—
aye, and earlier still, on our way there—we were
considering these very subjects. Critias here men-
tioned to us a story derived from ancient tradition;
and now, Critias, pray tell it again to our friend here,
so that he may help us to decide whether or not it is
pertinent to our prescribed theme.
crit. That I must certainly do, if our third partner,
Timaeus, also approves.
27
 PLATO
20 ;
τι. Δοκεῖ μὴν.
"Axove δή, ὦ Σώκρατες, λόγου μάλα μὲν
ἀτόπου, παντάπασί γε μὴν ἀληθοῦς, ὡς ὁ τῶν
Ἐ ἑπτὰ σοφώτατος Σόλων mor ἔφη. ἦν μὲν οὖν
οἰκεῖος καὶ σφόδρα φίλος ἡμῖν Δρωπίδου τοῦ
προπάππου, καθάπερ λέγει πολλαχοῦ καὶ αὐτὸς
ἐν τῇ ποιήσει" πρὸς δὲ Ἱκριτίαν “τὸν ἡμέτερον
πάππον εἶπεν, ὡς ἀπεμνημόνευεν αὖ πρὸς ἡμᾶς ὁ
γέρων, ὅτι μεγάλα καὶ θαυμαστὰ τῆσδ᾽ εἴη παλαιὰ
ἔργα τῆς πόλεως vὑπὸ χρόνου καὶ φθορᾶς ἀνθρώπων
ἠφανισμένα, πάντων δὲ ἕν μέγιστον, οὗ νῦν ἐπι-
21 μνησθεῖσι πρέπον ἂν ἡμῖν εἴη σοί τε ἀποδοῦναι
χάριν καὶ τὴν θεὸν ἅμα ἐν τῇ πανηγύρει δικαίως
τε καὶ ἀληθῶς οἷόνπερ ὑμνοῦντας ἐγκωμιάζειν.
zo. Εὖ eae ἀλλὰ δὴ ποῖον ἔργον τοῦτο
Κριτίας οὐ λεγόμενον μέν, ὡς δὲ πραχθὲν ὄντως
ὑπὸ τῆσδε τῆς πόλεως ἀρχαῖον διηγεῖτο κατὰ τὴν
εὐ ἀκοήν;
᾿Εγὼ φράσω παλαιὸν ἀκηκοὼς λόγον οὐ
νέουete ce ἣν μὲν γὰρ δὴ τότε ἱκριτίας, ὡς
Β ἔφη, σχεδὸν ἐγγὺς ἤδη τῶν ἐνενήκοντα ἐτῶν, ἐγὼ
δέ πῃ μάλιστα δεκέτης" ἡ δὲ ἱκουρεῶτις ἡμῖν οὖσα
ἐτύγχανεν ᾿Απατουρίων. τὸ δὴ τῆς ἑορτῆς" σύνηθες
ἑκάστοτε καὶ τότε ξυνέβη τοῖς παισίν: ἄθλα γὰρ
ἡμῖν οἱ πατέρες ἔθεσαν ῥαψῳδίας. πολλῶν μὲν
e A € / A ς Li an \

οὖν δὴ καὶ πολλὰ ἐλέχθη ποιητῶν ποιήματα, ἅτε

δὲ νέα κατ᾽ ἐκεῖνον τὸν χρόνον ὄντα τὰ Σιόλωνος
πολλοὶ τῶν παίδων ἤσαμεν. εἶπεν οὖν δή τις τῶν
1 4,6. the lesser Panathenaea, held early in June, just after
the Bendideia.
* The Apaturia was a feast held in October in honour
of Dionysus. On the third day of the feast the children
28
 TIMAEUS

tim. Assuredly I approve.

crit. Listen then, Socrates, to a tale which,
though passing strange, is yet wholly true, as Solon,
the wisest of the Seven, once upon a time declared.
Now Solon—as indeed he often says himself in his
poems—was a relative and very dear friend of our
great-grandfather Dropides ; and Dropides told our
grandfather Critias—as the old man himself, in turn,
related to us—that the exploits of this city in olden
days, the record of which had perished through time
and the destruction of its inhabitants, were great and
marvellous, the greatest of all being one which it
would be proper for us now to relate both as a pay-
ment of our debt of thanks to you and also as a tribute
of praise, chanted as it were duly and truly, in honour
of the Goddess on this her day of Festival.}
soc. Excellent! But come now, what was this
exploit described by Critias, following Solon’s report,
as a thing not verbally recorded, although actually
performed by this city long ago?
crit. I willtell you: it is an old tale, and I heard it
from a man not young. For indeed at that time, as
he said himself, Critias was already close upon ninety
years of age, while I was somewhere about ten; and
it chanced to be that day of the Apaturia which is
called ‘‘ Cureotis.” 2. The ceremony for boys which
was always customary at the feast was held also on
that occasion, our fathers arranging contests in recita-
tion. So while many poems of many poets were
declaimed, since the poems of Solon were at that
time new, many of us children chanted them. And
one of our fellow-tribesmen—whether he really
born during the year were registered (hence the name
Cureotis : κοῦροι
= youths),
29
 PLATO
21
φρατέρων, εἴτε δὴ δοκοῦν αὐτῷ τότε εἴτε καὶ
Ο χάριν τινὰ τῷ Κριτίᾳ φέρων, δοκεῖν οἱ τά τε ἄλλα
σοφώτατον γεγονέναι Σόλωνα καὶ κατὰ τὴν ποίησιν
αὖ τῶν ποιητῶν πάντων ἐλευθεριώτατον. ὁ δὴ
γέρων, σφόδρα γὰρ οὖν μέμνημαι, μάλα τε ἥσθη
καὶ διαμειδιάσας εἶπεν" Εἴ γε, ὧ ᾿Αμύνανδρε, μὴ
παρέργῳ τῇ ποιήσει κατεχρήσατο, ἀλλ᾽ ἐσπου-
δάκει καθάπερ ἄλλοι, τόν τε λόγον ὃ
ὃν ἀπ᾽ Αἰγύπτου
δεῦρο ἠνέγκατο ἀπετέλεσε, καὶ μὴ διὰ τὰς στάσεις
ὑπὸ κακῶν τε ἄλλων, ὅσα εὗρεν ἐνθάδε ἥκων,
D ἠναγκάσθη καταμελῆσαι, κατά γ᾽ ἐμὴν δόξαν οὔτε
pnp οὔτε ἄλλος οὐδεὶς ποιητὴ
Ἡσίοδος οὔτε “Ὅμηρος "τὴς
εὐδοκιμώτερος ἐγένετο ἄν ποτε αὐτοῦ. Τίς δ᾽ ἦν
ὁ λόγος, ἧ δ᾽ ὅς, ὦ Κριτία; Ἦ περὶ μεγίστης,
τὰ καὶ ὀνομαστοτάτης πασῶν δικαιότατ᾽ ἂν
πράξεως οὔσης, ἣν ἥδε ἡἡ πόλις ἔπραξε μέν, διὰ δὲ
χρόνον καὶ φθορὰν τῶν ἐργασαμένων οὐ διήρκεσε
δεῦρο ὁ “λόγος. Λέγε ἐξ ἀρχῆς,
a ἢ δ᾽ ὅς, τί τε καὶ
πῶς καὶ παρὰ τίνων ὡς ἀληθῆ διακηκοὼς ἔλεγεν
ὁ Σόλων.
Ε Ἔστι τις κατ᾽ Αἴγυπτον, ἢ δ᾽ ὅς, ἐν τῷ Δέλτα,
περὶ ὃ κατὰ κορυφὴν σχίζεται τὸ τοῦ Νείλου
ῥεῦμα, Σαϊτικὸς ἐπικαλούμενος νομός, τούτου δὲ
τοῦ νομοῦ μεγίστη πόλις Udis, ὅθεν δὴ καὶ Ἄμασις
ν ὁ βασιλεύς" ols. τῆς πόλεως θεὸς ἀρχηγός τίς
ἐστιν, Αἰγυπτιστὶ μὲν τοὔνομα Νηΐθ, “Ἑλληνιστὶ
δέ, ὡς ὁ ἐκείνων λόγος, ᾿Αθηνᾶ: μάλα δὲ φιλ-
αθήναιοι Kai τινα τρόπον οἰκεῖοι “τῶνδ᾽ elvat φασιν.
of δὴ Σόλων ἔφη πορευθεὶς σφόδρα τε γενέσθαι
παρ᾽ αὐτοῖς ἔντιμος, καὶ δὴ καὶ τὰ παλαιὰ
1 Amasis (Aahmes) was king of Egypt 569-525 B.c.. and
a phil-Hellene ; cf. Hdt. ii. 162 ff.
30
 TIMAEUS

thought so at the time or whether he was paying a

compliment to Critias—declared that in his opinion
Solon was not only the wisest of men in all else, but
in poetry also he was of all poets the noblest. Where-
at the old man (I remember the scene well) was
highly pleased and said with a smile, “If only,
Amynander, he had not taken up poetry as a by-play
but had worked hard at it like others, and if he had
completed the story he brought here from Egypt,
instead of being forced to lay it aside owing to the
seditions and all the other evils he found here on his
return,—why then, I say, neither Hesiod nor Homer
nor any other poet would ever have proved more
famous than he.” ‘‘ And what was the story,
Critias?”’ said the other. “Its subject,’”’ replied
Critias, ““ was a very great exploit, worthy indeed to
be accounted the most notable of all exploits, which
was performed by this city, although the record of
it has not endured until now owing to lapse of time
and the destruction of those who wrought it.”” “ Tell
us from the beginning,’ said Amynander, “ what
Solon related and how, and who were the informants
who vouched for its truth.”’
““In the Delta of Egypt,” said Critias, “ where, at
its head, the stream of the Nile parts in two, there is
a certain district called the Saitic. The chief city in
this district is Sais—the home of King Amasis,1—the
founder of which, they say, is a goddess whose Egyptian
name is Neith,? and in Greek, as they assert, Athena.
These people profess to be great lovers of Athens and in
ameasure akin to our people here. And Solonsaid that
when he travelled there he was held in great esteem
amongst them ; moreover, when he was questioning
2 Neith is identified by Plutarch with Isis; ¢f. Hdt. ii. 28.
31
 PLATO

22 avepwr@v
> ~
more’ τοὺς μάλιστα περὶ ταῦτα aA
τῶν ~

ἱερέων ἐμπείρους σχεδὸν οὔτε αὑτὸν οὔτε ἄλλον

WAAnva οὐδένα
“KAA ? ,
οὐδέν,
9 /
ὡς
ς
ἔπος
»
εἰπεῖν,
’ an
εἰδότα
> /
περὶ \
τῶν τοιούτων ἀνευρεῖν. καί ποτε προαγαγεῖν
βουληθεὶς αὐτοὺς περὶ τῶν ἀρχαίων εἰς λόγους,
τῶν τῇδε τὰ ἀρχαιότrata λέγειν ἐπιχειρεῖν, περὶ
Φορωνέως τε τοῦ πρώτου λεχθέντος καὶ Νιόβης,
καὶ μετὰ τὸν κατακλυσμὸν αὖ περὶ Δευκαλίωνος
καὶ Πύρρας. ws διεγένοντο μυθολογεῖν, καὶ τοὺς
A A

Β ἐξ αὐτῶν γενεαλογεῖν,
γέιν, καὶ τὰ τῶν ἐτῶν ὅσα AV οἷς
ἔλεγε πειρᾶσθαι διαμνημονεύων τοὺς χρόνους ἀριθ-
” “-- >

pctv? καί τινα εἰπεῖν τῶν ἱερέων εὖ μάλα παλαιόν"

Ὦ Σόλων, Σόλων, Ἕλληνες ἀεὶ παῖδές ἐστε,
γέρων δὲ “EAAnv οὐκ ἔστιν.
’ὔ \ (off > ” >
᾿Ακούσας οὖν, lds
4 > w~

τί τοῦτο λέγεις; φάναι. Νέοι ἐστέ, εἰπεῖν, τὰς

’ ~ , - ’ 9 ᾽ὔ > A \

ψυχὰς πάντες: οὐδεμίαν yap ἐν αὐταῖς ἔχετε δι᾽

’ὔ A

ἀρχαίαν ἀκοὴν παλαιὰν δόξαν οὐδὲ μάθημα χρόνῳ

> 4 > \ Ἁ ὃ ’ὔ δὲ 7] ͵7ὔ

C πολιὸν οὐδέν. τὸ δὲ τούτων αἴτιον τόδε. πολλαὶ

A 9 ’ \ Ἁ 7 MM / \

καὶ κατὰ πολλὰ φθοραὶ γεγόνασιν ἀνθρώπων Kat

A \ \ \ ’ὔ’ > ’ \

ἔσονται, πυρὶ μὲν καὶ ὕδατι μέγισται, μυρίοις δὲ

ἄλλοις ἕτεραι βραχύτεραι. τὸ yap οὖν Kal παρ᾽
A

ὑμῖν λεγόμενον, ws ποτε Φαέθων “HAtov παῖς τὸ

ς A ? σ tA «ς ’ A 4

τοῦ πατρὸς ἅρμα ζεύξας διὰ TO μὴ δυνατὸς εἶναι

aA \ A

κατὰ τὴν τοῦ πατρὸς ὁδὸν ἐλαύνειν τά τ᾽ ἐπὶ γῆς

A > A

ξυνέκαυσε καὶ αὐτὸς κεραυνωθεὶς διεφθάρη, τοῦτο

A A \ ~

μύθου μὲν σχῆμα ἔχον λέγεται, τὸ δ᾽ ἀληθές ἐστι

D τῶν περὶ γῆν καὶ κατ᾽ οὐρανὸν ἰόντων παράλλαξις
1 ποτε is omitted by some mss. and Zur.
1 Cf. Laws 676 ff.
* For the legend of Phaethon see Ovid, Met. i. 751 ff.
32
 TIMAEUS

such of their priests as were most versed in ancient

lere about their early history, he discovered that
neither he himself nor any other Greek knew any-
thing at all, one might say, about such matters. And
on one occasion, when he wished to draw them on to
discourse on ancient history, he attempted to tell
them the most ancient of our traditions, concerning
Phoroneus, who was said to be the first man, and
Niobe ; and he went on to tell the legend about
Deucalion and Pyrrha after the Flood, and how they
survived it, and to give the genealogy of their
descendants; and by recounting the number of
years occupied by the events mentioned he tried
to calculate the periods of time. Whereupon one of
the priests, a prodigiously old man, said, “Ὁ Solon,
Solon, you Greeks are always children: there is not
such a thing as an old Greek.” And on hearing this
he asked, ““ What mean you by this saying ὃ And
the priest replied, “‘ You are young in soul, every one
of you. For therein you possess not a single belief
that is ancient and derived from old tradition, nor yet
one science that is hoary with age. And this is the cause
thereof: There have been and there will be many
and divers destructions of mankind,! of which the
greatest are by fire and water, and lesser ones by
countless other means. For in truth the story that is
told in your country as well as ours, how once upon
a time Phaethon, son of Helios,? yoked his father’s
chariot, and, because he was unable to drive it along
the course taken by his father, burnt up all that was
upon the earth and himself perished by a thunder-
bolt,—that story, as it is told, has the fashion of a
legend, but the truth of it lies in the occurrence of a
shifting of the bodies in the heavens which move
Β 4 38
 PLATO
22
καὶ διὰ μακρῶν χρόνων γιγνομένη τῶν ἐπὶ γῆς A “- ? A

πυρὶ πολλῷ φθορά. τότε οὖν ὅσοι κατ ὄρη καὶ A > 9 a

ev ὑψηλοῖς τόποις καὶ ἐν ξηροῖς οἰκοῦσι, μᾶλλον.

> ¢€ ~ ἴς \ > A 3 A lan

διόλλυνται τῶν ποταμοῖς Kal θαλάττῃ προσοικούν- aA A Uf

των" ἡμῖν ς κα
δὲδ 6τς Νεῖλο
A
ς εἴς” τε τὰAyἄλλα σωτὴρ\ καὶ \
τότε ἐκ ταύτης τῆς ἀπορίας σώζει αὐξόμενος.
ΤΑ 3 “
/ 1

ὅταν δ᾽ αὖ> οἱ€ θεοὶ\ τὴν

Ψ δ
γῆν ὕδασι
A Ὁ
καθαίροντε
/
ς
κατακλύζωσιν, οἱ μὲν ἐν τοῖς ὄρεσι διασώζονται Ψ
A

0 βουκόλοι νομεῖς τε, of δ᾽ ἐν ταῖς παρ᾽ ὑμῖν πόλεσιν A A A /

εἰς τὴν θάλατταν ὑπὸ τῶν ποταμῶν φέρονται" κατὰ

3 \ nw ms \

δὲ\ τήνδε τὴν χώραν οὔτε τότε οὔτε ἄλλοτ 3

ε ἄνωθε
»
ν
ἐπὶ Tas ἀρούρας ὕδωρ ἐπιρρεῖ, τὸ δ᾽ ἐναντίον
IN A
A > 3 /

κάτωθεν πᾶν" ἐπανιέναι πέφυκεν. ὅθεν καὶ δι’ ἃς A

\ > A

αἰτίας τἀνθάδε σωζόμενα λέγεται παλαιότατα. τὸ

> ἡ
\

δὲ\ ἀληθέ>
ς,
V4
ἐν> πᾶσι
A
τοῖςA τόποις ὅπου μὴA χειμὼ\ν
ἐξαίσιος ἢ καῦμα ἀπείργει, πλέον, τοτὲ δὲ ἔλαττον
2 4 aA
,ὕ

28 ἀεὶ γένος ἐστὶν ἀνθρώπων: ὅσα δὲ ἢ παρ᾽ ὑμῖν

ess ᾽ὔ 3
3 ea

ἢA τῇδε A
ἢἋ καὶ \ κατ᾽ > ἄλλον
ΝΜ
τόπον
’ὔ
ὧν
e
ἀκοῇ
>
ἴσμεν, εἴΝ
aA M

ποῦ τι καλὸν ἢ μέγα γέγονεν ἢ καί τινα διαφορὰν

4
’ A

ἄλλην ἔχον, πάντα γεγραμμένα ἐκ παλαιοῦ THO

" 4
aA ads

ἐστὶν
2 \
ἐν> τοῖςa ἱεροῖς
€ A
καὶ σεσωσμένα. τὰ δὲ\ παρ ?
ὑμῖν καὶ τοῖς ἄλλοις ἄρτι κατεσκευασμένα ἕκάστοτε
aA A A
Εἰ 7+

τυγχάνει γράμμασι Kal ἅπασιν ὁπόσων πόλεις

4 /
/

covrat
/
, καὶ \ πάλιν δι’ εἰωθότων ἐτῶν a
ὥσπερ
νόσημα Ker φερόμενον αὐτοῖaς ῥεῦμα
/ σ
A
οὐράνΨ ιον
Β Καὶ τοὺς ἀγραμμάτους τε Kal ἀμούσους ἔλιπεν
\ Ἁ 3 >

ὑμῶν, ὥστε πάλιν ἐξ ἀρχῆς οἷον νέοι γίγνεσθε,

e a σ 9 > A ,

οὐδὲν εἰδότες οὔτε τῶν τῇδε οὔτε τῶν παρ᾽ ὑμῖν,

\ QO 7 » ~ A A > a

1 αὐξόμενος J. Cook Wilson: λυόμενος Mss., Zur.

? πᾶν is omitted by some uss. and Zur.
34
 TIMAEUS

round the earth, and a destruction of the things on

the earth by fierce fire, which recurs at long intervals.
At such times all they that dwell on the mountains
and in high and dry places suffer destruction more
than those who dwell near to rivers or the sea; and
in our case the Nile, our Saviour in other ways, saves
us also at such times from this calamity by rising
high. And when, on the other hand, the Gods
purge the earth with a flood of waters, all the
herdsmen and shepherds that are in the mountains
are saved, but those in the cities of your land
are swept into the sea by the streams; whereas
in our country neither then nor at any other time
does the water pour down over our fields from
above, on the contrary it all tends naturally to well
up from below. Hence it is, for these reasons,
that what is here preserved is reckoned to be most
ancient ; the truth being that in every place where
there is no excessive heat or cold to prevent it
there always exists some human stock, now more,
now less in number. And if any event has occurred
that is noble or great or in any way conspicuous,
whether it be in your country or in ours or in some
other place of which we know by report, all such
events are recorded from of old and preserved here in
our temples ; whereas your people and the others are
but newly equipped, every time, with letters and all
such arts as civilized States require ; and when, after
the usual interval of years, like a plague, the flood
from heaven comes sweeping down afresh upon your
people, it leaves none of you but the unlettered and
uncultured, so that you become young as ever, with
no knowledge of all that happened in old times in this
1 Cf. Laws 677 B.
35
 PLATO
23 @ > 9 A λ A /
οσα ΡΝ εν τοις παλαιοις
A aA a 4
Xpovots. Ta γουν νυν δὴ
γενεαλογηθέντα, ὦ Σόλων, περὶ τῶν Tap ὑμῖ
ν ἃ
διῆλθες, παίδων βραχύ τι διαφέρει μύθων,
of
πρῶτον μὲν ἕνα γῆς κατακλυσμὸν μέμνησθε πολλῶν
ἔμπροσθεν γεγονότων, ἔτι δὲ τὸ κάλλιστον καὶ
ἄριστον γένος ἐπ᾿ ἀνθρώπους ἐν τῇ χώρᾳ τῇ map’
ὑμῖν οὐκ ἴστε γεγονός, ἐξ ὧν σύ τε καὶ πᾶσα
ἡ
Ὁ πόλις ἔστι τὰ νῦν ὑμῶν περιλειφθέντος
ποτὲ
σπέρματος βραχέος, ἀλλ᾽ ὑμᾶς λέληθε διὰ τὸ τοὺς
περιγενομένους ἐπὶ πολλὰς γενεὰς γράμμασι τελε
υ-
τᾷν ἀφώνους. ἦν γὰρ δή ποτε, ὦ Σόλων, ὑπὲ
ρ
τὴν μεγίστην φθορὰν ὕδασιν ἡ νῦν ᾿Αθηναίων οὖσα
πόλις ἀρίστη πρός τε τὸν πόλεμον καὶ κατὰ πάντα εὐ-
νομωτάτη διαφερόντως" ἧ κάλλιστα ἔργα καὶ πολι-
τεῖαι γενέσθαι λέγονται κάλλισται πασῶν, ὁπόσων
νῦν ὑπὸ τὸν οὐρανὸν ἡμεῖς ἀκοὴν παρεδεξάμεθα.
D ᾿Ακούσας οὖν ὁ Σόλων ἔφη θαυμάσαι καὶ
πᾶσαν
προθυμίαν σχεῖν δεόμενος τῶν ἱερέων πάντα
δι᾽
ἀκριβείας οἱ τὰ περὶ τῶν πάλαι πολιτῶν ἑξῆς
διελθεῖν. τὸν οὖν ἱερέα φάναι: Φθόνος οὐδείς, ὦ
Σόλων, ἀλλὰ σοῦ τε ἕνεκα ἐρῶ καὶ τῆς πόλεως
ὑμῶν, μάλιστα δὲ τῆς θεοῦ χάριν, ἣ τήν τε
ὑμετέραν καὶ τήνδ᾽ ἔλαχε καὶ ἔθρεψε καὶ ἐπαίδευσε
,
προτέραν μὲν τὴν παρ᾽ ὑμῖν ἔτεσι χιλίοις, ἐκ Γῆς
E τε καὶ “Ηφαίστου τὸ σπέρμα παραλαβοῦσα ὑμῶ
ν,
τήνδε δὲ ὑστέραν. τῆς δὲ ἐνθάδε διακοσμήσεως
παρ᾽ ἡμῖν ἐν τοῖς ἱεροῖς γράμμασιν ὀκτακισχιλίω
ν
ἐτῶν ἀριθμὸς γέγραπται. περὶ δὴ τῶν ἐνακισχί
λια
γεγονότων ἔτη πολιτῶν σοι δηλώσω διὰ βραχέω
ν
1 4,6. from the elements δαγέλ and Jire, ef. 31
For the legend of Erechtheus, son of Gé and 8.
and king of Athens (Hom. JI. ii. 547), see Eurip. Hephaestus,
Jon.
86
 TIMAEUS
land or in your own. Certainly the genealogies which
you related just now, Solon, concerning the people
of your country, are little better than children’s tales;
for, in the first place, you remember but one deluge,
though many had occurred previously ;. and next,
you are ignorant of the fact that the noblest and
most perfect race amongst men were born in the land
where you now dwell, and from them both you your-
self are sprung and the whole of your existing city,
out of some little seed that chanced to be left
over ; but this has escaped your notice because for
many generations the survivors died with no power
to express themselves in writing. For verily at one
time, Solon, before the greatest destruction by water,
what is now the Athenian State was the bravest in
war and supremely well organized also in all other
respects. It is said that it possessed the most
splendid works of art and the noblest polity of any
nation under heaven of which we have heard tell.”
Upon hearing this, Solon said that he marvelled,
and with the utmost eagerness requested the priest
to recount for him in order and exactly all the facts
about those citizens of old. The priest then said:
“IT begrudge you not the story, Solon; nay, I will
tell it, both for your own sake and that of your city,
and most of all for the sake of the Goddess who has
adopted for her own both your land and this of ours,
and has nurtured and trained them,—yours first by
the space of a thousand years, when she had received
the seed of you from Gé and Hephaestus,! and after
that ours. And the duration of our civilization as
set down in our sacred writings is 8000 years. Of
the citizens, then, who lived 9000 years ago, I will

37
 PLATO

νόμους τε Kat τῶν ἔργων αὐτοῖς ὃ κάλλιστον

23 a A a " 9 a Δ 4

24 ἐπράχθη: τὸ δ᾽ ἀκριβὲς περὶ πάντων ἐφεξῆς

εἰσαῦθις κατὰ σχολήν, αὐτὰ τὰ γράμματα λαβόντες,
διέξιμεν. τοὺς μὲν οὖν νόμους σκόπει πρὸς τοὺς
τῇδε: πολλὰ γὰρ παραδείγματα τῶν τότε παρ᾽
ὑμῖν ὄντων ἐνθάδε νῦν ἀνευρήσεις, πρῶτον μὲν τὸ
τῶν ἱερέων γένος ἀπὸ τῶν ἄλλων χωρὶς ἀφωρι-
σμένον, μετὰ δὲ τοῦτο τὸ τῶν δημιουργῶν, ὅτι καθ᾽
αὑτὸ ἕκαστον ἄλλῳ δὲ οὐκ ἐπιμιγνύμενον δημι-
ουργεῖ, τό τε τῶν νομέων καὶ τὸ τῶν θηρευτῶν τό
τε τῶν γεωργῶν. καὶ δὴ καὶ τὸ μάχιμον γένος
Β ἤσθησαί που τῇδε ἀπὸ πάντων τῶν γενῶν κεχωρι-
σμένον, οἷς οὐδὲν ἄλλο πλὴν τὰ περὶ τὸν πόλεμον
ὑπὸ τοῦ νόμου προσετάχθη μέλειν. ἔτι δὲ ἡ τῆς
ὁπλίσεως αὐτῶν σχέσις ἀσπίδων καὶ δοράτων, οἷς
ἡμεῖς πρῶτοι τῶν περὶ τὴν ᾿Ασίαν ὡπλίσμεθα,
τῆς θεοῦ, καθάπερ ἐν ἐκείνοις τοῖς τόποις, παρ᾽
ὑμῖν πρώτοις ἐνδειξαμένης. τὸ δ᾽ αὖ περὶ τῆς
φρονήσεως, ὁρᾷς που τὸν νόμον τῇδε ὅσην ἐπι-
C μέλειαν ἐποιήσατο εὐθὺς κατ᾽ ἀρχὰς περί τε τὸν
κόσμον ἅπαντα μέχρι μαντικῆς καὶ ἰατρικῆς πρὸς
ὑγίειαν ἐκ τούτων θείων ὄντων εἰς τὰ ἀνθρώπινα
ἀνευρών, ὅσα τε ἄλλα τούτοις ἕπεται μαθήματα
πάντα κτησάμενος. ταύτην οὖν δὴ τότε ξύμπασαν
τὴν διακόσμησιν καὶ σύνταξιν ἡ θεὸς προτέρους
ὑμᾶς διακοσμήσασα κατῴκισεν, ἐκλεξαμένη τὸν
τόπον ἐν ᾧ γεγένησθε, τὴν εὐκρασίαν τῶν ὡρῶν
ἐν αὐτῷ κατιδοῦσα, ὅτι φρονιμωτάτους ἀνδρας
D οἴσοι. ἅτ᾽ οὖν φιλοπόλεμός τε καὶ φιλόσοφος ἡ
1 Egypt being reckoned as part of Asia.
38
 TIMAEUS

declare to you briefly certain of their laws and the

noblest of the deeds they performed: the full
account in precise order and detail we shall go
through later at our leisure, taking the actual writ-
ings. To get a view of their laws, look at the laws
here ; for you will find existing here at the present
time many examples of the laws which then existed in
your city. You see, first, how the priestly class is
separated off from the rest; next, the class of crafts-
men, of which each sort works by itself without mixing
with any other; then the classes of shepherds,
hunters, and farmers, each distinct and separate.
Moreover, the military class here, as no doubt you
have noticed, is kept apart from all the other classes,
being enjoined by the law to devote itself solely to
the work of training for war. A further feature is
the character of their equipment with shields and
spears ; for we were the first of the peoples of Asia 4
to adopt these weapons, it being the Goddess who
instructed us, even as she instructed you first of all
the dwellers in yonder lands. Again, with regard to
wisdom, you perceive, no doubt, the law here,—how
much attention it has devoted from the very begin-
ning to the Cosmic Order, by discovering all the
effects which the divine causes produce upon human
life, down to divination and the art of medicine
which aims at health, and by its mastery also of.all
the other subsidiary studies. So when, at that time,
the Goddess had furnished you, before all others,
with all this orderly and regular system, she estab-
lished your State, choosing the spot wherein you
were born since she perceived therein a climate duly
blended, and how that it would bring forth men of
supreme wisdom. So it was that the Goddess, being
39
 PLATO
~ 24
θεὸς οὖσα τὸν προσφερεστάτους αὐτῇ μέλλοντα
οἴσειν τόπον ἄνδρας, τοῦτον ἐκλεξαμένη πρῶτον
κατῴκισεν. φκεῖτε δὴ οὖν νόμοις τε τοιούτοις
χρώμενοι καὶ ἔτι μᾶλλον εὐνομούμενοι πάσῃ τε
πάντας ἀνθρώπους ὑπερβεβηκότες ἀρετῇ, καθάπερ
εἰκὸς γεννήματα καὶ πάιδεύματα θεῶν ὄντας.
πολλὰ μὲν οὖν ὑμῶν καὶ μεγάλα ἔργα τῆς πόλεως
τῇδε γεγραμμένα θαυμάζεται, πάντων μὴν ἕν
ὑπερέχει μεγέθει καὶ ἀρετῇ" λέγει γὰρ τὰ γεγραμ-
μένα, ὅσην ἡ πόλις ὑμῶν ἔπαυσέ ποτε δύναμιν
ὕβρει πορευομένην ἅμα ἐπὶ πᾶσαν Εὐρώπην καὶ
᾿Ασίαν, ἔξωθεν ὁρμηθεῖσαν ἐκ τοῦ ᾿Ατλαντικοῦ
πελάγους. τότε γὰρ πορεύσιμον ἦν τὸ ἐκεῖ πέ-
λαγος: νῆσον γὰρ πρὸ τοῦ στόματος εἶχεν, ὃ
καλεῖτε, ὥς φατε, ὑμεῖς Ἡρακλέους στήλας" ἣ
δὲ νῆσος ἅμα Λιβύης ἦνἢ καὶ ᾿Ασίας μείζων, ἐξ ἧςἡ
ἐπιβατὸν ἐἐπὶ τὰς ἄλλας νήσους τοῖς τότ᾽ ἐγίγνετο
πορευομένοις, ἐκ δὲ τῶν νήσων ἐπὶ τὴν καταντι-
25 κρὺ πᾶσαν ἤπειρον τὴν περὶ τὸν ἀληθινὸν ἐκεῖνον
πόντον. τάδε μὲν γάρ, ὅσα ἐντὸς τοῦ στόματος
οὗ λέγομεν, φαίνεται λιμὴν στενόν τινα ἔχων
εἴσπλουν" ἐκεῖνο δὲ πέλαγος ὄντως ἥ τε περι-
ἔχουσα αὐτὸ γῆ παντελῶς [ἀληθῶς }" ὀρθότατ᾽ ἂν
λέγοιτο ἤπειρος. ἐν δὲ δὴ τῇ ᾿Ατλαντίδι νήσῳ
ταύτῃ μεγάλη συνέστη καὶ θαυμαστὴ δύναμις
βασιλέων, κρατοῦσα μὲν ἁπάσης τῆς νήσου, πολλῶν
δὲ ἄλλων νήσων καὶ μερῶν τῆς ἠπείρου: πρὸς δὲ
B τούτοις ἔτι τῶν ἐντὸς τῇδε Λιβύης μὲν ἦρχον μέχρι
1 ἀληθῶς erased in best ms.
1 2,6. the Straits of Gibraltar. 396 >,ATTICA
3 i.e. the Mediterranean Sea, contrasted with the Atlantic
Ocean.
40
 TIMAEUS

herself both a lover of war and a lover of wisdom,

chose the spot which was likely to bring forth men
most like unto herself, and this first she established.
Wherefore you lived under the rule of such laws as
these,—yea, and laws still better,—and you sur-
passed all men in every virtue, as became those who
were the offspring and nurslings of gods. Many, in
truth, and great are the achievements of your State,
which are a marvel to men as they are here recorded ;
but there is one which stands out above all both for
magnitude and for nobleness. For it is related in
our records how once upon a time your State stayed
the course of a mighty host, which, starting from a
distant point in the Atlantic ocean, was insolently
advancing to attack the whole of Europe, and Asia
to boot. For the ocean there was at that time
navigable ; for in front of the mouth which you
Greeks call, as you say, ‘the pillars of Heracles,’
there lay an island which was larger than Libya?
and Asia together; and it was possible for the
travellers of that time to cross from it to the other
islands, and from the islands to the whole of the
continent over against them which encompasses that
veritable ocean. For all that we have here, lying
within the mouth of which we speak,? is evidently a
haven having a narrow entrance ; but that yonder is
a real ocean, and the land surrounding it may most
rightly be called, in the fullest and truest sense, a
continent. Now in this island of Atlantis there
existed a confederation of kings, of great and mar-
vellous power, which held sway over all the island,
and over many other islands also and parts of the
continent ; and, moreover, of the lands here within
the Straits they ruled over Libya as far as Egypt,
4]
 PLATO
25
πρὸς Αἴγυπτον, τῆς δὲ Εὐρώπης μέχρι Τυρρηνίας.
αὕτη δὴ πᾶσα ξυναθροισθεῖσα εἰς ἕν τῇ δύναμις
τόν τε παρ᾽ ὑμῖν καὶ τὸν παρ᾽ ἡμῖν καὶ τὸν ἐντὸς
τοῦ στόματος πάντα τόπον μιᾷ ποτ᾽ ἐπεχείρησεν
ὁρμῇ δουλοῦσθαι. τότε οὖν ὑμῶν, ὦ Σόλων, τῆς
πόλεως ἡ δύναμις εἰς ἅπαντας ἀνθρώπους διαφανὴς
/ é 4 3 “ > / ᾿

ἀρετῇ τε καὶ ῥώμῃ ἐγένετο" πάντων γὰρ προστᾶσα

C εὐψυχίᾳ καὶ τέχναις ὅσαι κατὰ πόλεμον, τὰ μὲν
τῶν Ἑλλήνων “ἡγουμένη, τὰ ἣ αὐτὴ μονωθεῖσα
ἐξ ἀνάγκης τῶν ἄλλων ἀποστάντων, ἐπὶ τοὺς
ἐσχάτους ἀφικομένη κινδύνους, κρατήσασα μὲν
τῶν ἐπιόντων τρόπαια ἔστησε, τοὺς δὲ μήπω
δεδουλωμένους διεκώλυσε δουλωθῆναι, τοὺς δ᾽ ἀλ-
λους, ὅσοι κατοικοῦμεν ἐντὸς ὅρων 'Πρακλείων,
ἀφθόνως ἅπαντας ἠλευθέρωσεν. ὑστέρῳ δὲ χρόνῳ
> / “ > / ε / \ /

σεισμῶν ἐξαισίων καὶ κατακλυσμῶν γενομένων,

D μιᾶς ἡμέρας καὶ νυκτὸς χαλεπῆς ἐλθούσης, τό τε
παρ᾽ ὑμῶν μάχιμον πᾶν ἀθρόον ἔδυ κατὰ γῆς, 1
τε ᾿Ατλαντὶς νῆσος ὡσαύτως κατὰ τῆς θαλάττης
δῦσα ἠφανίσθη: διὸ καὶ νῦν ἄπορον καὶ ἀδι-
ερεύνητον γέγονε τὸ ἐκεῖ πέλαγος, πηλοῦ κατα-
Bpaxéos* ἐμποδὼν ὄντος, ὃν ἡ νῆσος ἱζομένη
΄ 3 wy A

παρέσχετο.
Ta μὲν δὴ ῥηθέντα, ὦ Σώκρατες, ὑπὸ τοῦ
MN A Q e , 4 , e \ ~

παλαιοῦ Kpitiov κατ᾽ ἀκοὴν τὴν Σόλωνος, ws

~ ’ 9 \ \ , e

E συντόμως εἰπεῖν, ἀκήκοας" λέγοντος δὲ δὴ χθὲς

)* Ψ > a > , ’, \ \ \

σοῦ περὶ πολιτείας καὶ τῶν ἀνδρῶν ovs ἔλεγες,

ἐθαύμαζον ἀναμιμνησκόμενος αὐτὰ ἃ νῦν λέγω,
κατανοῶν ὡς δαιμονίως ἔκ τινος τύχης οὐκ ἄπο
σκοποῦ ξυνηνέχθης τὰ πολλὰ οἷς Σόλων εἶπεν. οὐ
~ U4 A \ e / s >

26 μὴν ἐβουλήθην παραχρῆμα εἰπεῖν: διὰ χρόνου yap

Ἁ ~~ ~

1 καταβραχέος] κάρτα βαθέος best ms. and Zur.

42
 TIMAEUS

and over Europe as far as Tuscany. So this host,

being all gathered together, made an attempt one
time to enslave by one single onslaught both your
country and ours and the whole of the territory
within the Straits. And then it was, Solon, that the
manhood of your State showed itself conspicuous for
valour and might in the sight of all the world. For
it stood pre-eminent above all in gallantry and all
warlike arts, and acting partly as leader of the
Greeks, and partly standing alone by itself when
deserted by all others, after encountering the
deadliest perils, it defeated the invaders and reared
a trophy ; whereby it saved from slavery such as
were not as yet enslaved, and all the rest of us who
dwell within the bounds of Heracles it ungrudgingly
set free. But at a later time there occurred por-
tentous earthquakes and floods, and one grievous
day and night befell them, when the whole body of
your warriors was swallowed up by the earth, and
the island of Atlantis in like manner was swallowed
up by the sea and vanished; wherefore also the
ocean at that spot has now become impassable and
unsearchable, being blocked up by the shoal mud
which the island created as it settled down.”
You have now heard, Socrates, in brief outline, the
account given by the elder Critias of what he heard
from Solon ; and when you were speaking yesterday
about the State and the citizens you were describing,
{ marvelled as I called to mind the facts I am now
relating, reflecting what a strange piece of fortune
it was that your description coincided so exactly for
the most part with Solon’s account. I was loth,
however, to speak on the instant ; for owing to lapse
of time my recollection of his account was not
4,3
 PLATO
26
οὐχ ἱκανῶς ἐμεμνήμην. ἐνενόησα οὖν OTL χρεὼν “- 3 / Φ Ψ A

εἴη με πρὸς ἐμαυτὸν πρῶτον ἱκανῶς πάντα ava-

“ “ 4 >

λαβόντα λέγειν οὕτως. ὅθεν ταχὺ ξυνωμολόγησά

», , ¢ ΄ \ / /

σοι τἀπιταχθέντα χθές, ἡγούμενος, ὅπερ ἐν ἅπασι e ¢ 3 “

τοῖς τοιοῖσδε μέγιστον ἔργον, λόγον τινὰ πρέποντα

A A > \ ,

τοῖς βουλήμασιν ὑποθέσθαι, τούτου μετρίως ἡμᾶς

- / ς “

εὐπορήσειν. οὕτω δή, καθάπερ δδ᾽ εἶπε, χθές τε

? / 4 V4 / “ΩΦ 4 θέ

εὐθὺς ἐνθένδε ἀπιὼν πρὸς τούσδε ἀνέφερον αὐτὰ

3 \ 3 4 > \ A / > / 3 \

ἀναμιμνησκόμενος, ἀπελθών τε σχεδόν τι πάντα 7

ἐπισκοπῶν τῆς νυκτὸς ἀνέλαβον. ὡς δή τοι, τὸ

λεγόμενον, τὰ παίδων μαθήματα θαυμαστὸν ἔχει
\ Yj

τι μνημεῖον ἐγὼ yap ἃ μὲν χθὲς ἤκουσα, οὐκ ἂν A ba)

οἶδα εἰ δυναίμην ἅπαντα ἐν μνήμῃ πάλιν afetv:

s 3 4 ¢ 9 7 / A

ταῦτα δὲ ἃ πάμπολυν χρόνον διακήκοα, παντάπασι

A / /

θαυμάσαιμ᾽
, >
av εἴ τί , με αὐτῶν
A
διαπέφευγεν. ἣν
>

μὲν οὖν μετὰ πολλῆς ἡδονῆς καὶ παιδικῆς τότε

ἐν aA A A Le

ἀκουόμενα, Kal ταῦ πρεσβύτου προθύμως με διδά-

> “- 4
Ω
σκοντος, ἅτ᾽ ἐμοῦ πολλάκις ἐπανερωτῶντος, ὥστε => lon ~ Ὁ“

οἷον ἐγκαύματα ἀνεκπλύτου γραφῆς ἔμμονά μοι

3 3 “ /

γέγονε. καὶ δὴ καὶ τοῖσδε εὐθὺς ἔλεγον ἕωθεν

/ \ \ \ aA > \ ” 4

αὐτὰ ταῦτα, ἵνα εὐποροῖεν λόγων μετ᾽ ἐμοῦ.

\ “-Ἠ “- A

Νῦν οὖν, οὗπερ ἕνεκα πάντα ταῦτα εἴρηται, λέγειν

εἰμὶ ἕτοιμος, ὦ Σώκρατες, μὴ μόνον ev κεφαλαίοις
SN “ > /

ἀλλ᾽ ὥσπερ ἤκουσα καθ᾽ ἕκαστον. τοὺς δὲ πολίτας

3 ee, » Se, \ \ ’ὔ

καὶ τὴν πόλιν ἣν χθὲς ἡμῖν ὡς ἐν μύθῳ διήεισθα σύ,

\ \ , Δ \ Chia e 3 7 / /

νῦν, μετενεγκόντες ἐπὶ τἀληθὲς δεῦρο θήσομεν ὡς

ἐκείνην τήνδε οὖσαν, καὶ τοὺς πολίτας οὖὗς διενοοῦ
/ οὶ “-

1 νῦν is omitted by the best ms. and Zur.

4.4.
 TIMAEUS

sufficiently clear. So I decided that I ought not to

relate it until.I had first gone over it all carefully in
my ownmind. Consequently, I readily consented to
the theme you proposed yesterday, since I thought
that we should be reasonably well provided for the
task of furnishing a satisfactory discourse—which in
all such cases is the greatest task. So it was that,
as Hermocrates has said, the moment I left your
place yesterday I began to relaté to them the story
as I recollected it, and after I parted from them I
pondered it over during the night and recovered, as
I may say, the whole story. Marvellous, indeed, is
the way in which the lessons of one’s childhood
“grip the mind,” as the saying is. For myself, I
know not whether I could recall to mind all that I
heard yesterday; but as to the account I heard such
a great time ago, I should be immensely surprised
if a single detail of it has escaped me. I had then
the greatest pleasure and amusement in hearing it,
and the old man was eager to tell me, since I kept
questioning him repeatedly, so that the story is
stamped firmly on my mind like the encaustic designs
of an indelible painting. Moreover, immediately
after daybreak 1 related this same story to our friends
here, so that they might share in my rich provision
of discourse.
Now, therefore,—and this is the purpose of all that
I have been saying,—I am ready to tell my tale, not
in summary outline only but in full detail Just as I
heard it. And the city with its citizens which you
described to us yesterday, as it were in a fable, we will
now transport hither into the realm of fact; for we
will assume that the city is that ancient city of ours,
and declare that the citizens you conceived are in
45
 PLATO
26 , Dees, > δ > ?
od GOMEV EKELVOUS TOUS ἀληθινοὺς ειναν προγονοῦς

ἡμῶν ovs ἔλεγεν ὁ ἱερεύς: πάντως ἁρμόσουσι, καὶ

οὐκ ἀπᾳσόμεθα λέγοντες αὐτοὺς εἶναι τοὺς ἐν
τῷ τότε ὄντας χρόνῳ. κοινῇ δὲ διαλαμβάνοντες
ἅπαντες πειρασόμεθα τὸ πρέπον εἰς δύναμιν οἷς
ἐπέταξας ἀποδοῦναι. σκοπεῖν οὖν δὴ χρή, ὦ
Σώκρατες, εἰ κατὰ νοῦν ὁ λόγος ἡμῖν οὗτος, ἤ
E τινα ἔτ᾽ ἄλλον ἀντ᾽ αὐτοῦ ζητητέον.
soa. Καὶ τίν᾽ ἄν, ὦ Κριτία, μᾶλλον ἀντὶ τούτου
μεταλάβοιμεν, ὃς τῇ τε παρούσῃ τῆς θεοῦ θυσίᾳ
διὰ τὴν οἰκειότητα ἂν πρέποι μάλιστα, τό τε μὴ
πλασθέντα μῦθον ἀλλ᾽ ἀληθινὸν λόγον εἶναι πάμ-
μεγά που. πῶς γὰρ καὶ πόθεν ἄλλους ἀνευρήσομεν
ἀφέμενοι τούτων; οὐκ ἔστιν, ἀλλ᾽ ἀγαθῇ τύχῃ χρὴ
λέγειν μὲν ὑμᾶς, ἐμὲ δὲ ἀντὶ τῶν χθὲς λόγων νῦν
921 ἡσυχίαν ἄγοντα ἀντακούειν.
ΚΡ. Σκόπει δὴ τὴν τῶν ξενίων σοι διάθεσιν, ὦ
Σώκρατες, 7 διέθεμεν. ἔδοξε γὰρ ἡμῖν Τίμαιον
μέν, ἅτε ὄντα ἀστρονομικώτατον ἡμῶν καὶ περὶ
φύσεως τοῦ παντὸς εἰδέναι μάλιστα ἔργον πε-
ποιημένον, πρῶτον λέγειν ἀρχόμενον ἀπὸ τῆς τοῦ
κόσμου γενέσεως, τελευτᾷν δὲ εἰς ἀνθρώπων φύσιν:
ἐμὲ δὲ μετὰ τοῦτον, ὡς παρὰ μὲν τούτου δεδεγ-
μένον ἀνθρώπους τῷ λόγῳ γεγονότας, παρὰ σοῦ δὲ
Β πεπαιδευμένους διαφερόντως αὐτῶν τινάς, κατὰ δὴ"
τὸν Σόλωνος λόγον τε καὶ νόμον εἰσαγαγόντα
αὐτοὺς ὡς εἰς δικαστὰς ὑμᾶς ποιῆσαι πολίτας τῆς
1 δὴ Stallbaum: δὲ uss., Zur.
46
 TIMAEUS

truth those actual progenitors of ours, of whom

the priest told. In all ways they will correspond,
nor shall we be out of tune if we affirm that those
citizens of yours are the very men who lived in that
age. Thus, with united effort, eaeh taking his part,
we will endeavour to the best of our powers to do
justice to the theme you have prescribed. Wherefore,
Socrates, we must consider whether this story is to
our mind, or we have still to look for some other to
take its place.
soc. What story should we adopt, Critias, in pre-
ference to this? For this story will be admirably
suited to the festival of the Goddess which is now
being held, because of its connexion with her; and
the fact that it is no invented fable but genuine
history is all-important. How, indeed, and where
shall we discover other stories if we let these slip?
Nay, it is impossible. You, therefore, must now
deliver your discourse (and may Good Fortune attend
you !), while I, in requital for my speech of yesterday,
must now keep silence in my turn and hearken.
criT. Consider now, Socrates, the order of the feast
as we have arranged it. Seeing that Timaeus is
our best astronomer and has made it his special task
to learn about the nature of the Universe, it seemed
good to us that he should speak first, beginning with
the origin of the Cosmos and ending with the genera-
tion of mankind. After him I am to follow, taking
over from him mankind, already as it were created
by his speech, and taking over from you a select
number of men superlatively well trained. Then, in
accordance with the word and law of Solon, I am to
bring these before ourselves, as before a court of
judges, and make them citizens of this State of ours,
47
 PLATO
27
πόλεως τῆσδε ὡς ὄντας τοὺς τότε ᾿Αθηναίους, οὗς
ἐμήνυσεν ἀφανεῖς ὄντας ἡ τῶν ἱερῶν γραμμάτων
3 / A a aA

φήμη, τὰ λοιπὰ δὲ ὡς περὶ πολιτῶν καὶ

/ \ λ
᾿Αθηναίων
Ἁ δὲ ¢€ A A ~ \ ᾽Δθ Uy

ὄντων ἤδη ποιεῖσθαι τοὺς λόγους.

wv A

za. Τελέως τε καὶ λαμπρῶς ἔοικα ἀνταπολή- ~ la

ψεσθαι τὴν τῶν λόγων ἑστίασιν. σὸν οὖν ἔργον

λέγειν ἄν, ὦ Τίμαιε, εἴη τὸ μετὰ τοῦτο, ὡς ἔοικεν,
καλέσαντα κατὰ νόμον θεούς.
C τι. ᾿Αλλ᾽, ὦ Σώκρατες, τοῦτό γε δὴ πάντες
ὅσοι καὶ κατὰ βραχὺ σωφροσύνης μετέχουσιν ἐπὶ
παντὸς ὁρμῇ καὶ σμικροῦ Kal μεγάλου πράγματος
A A A

θεὸν ἀεί που καλοῦσιν: ἡμᾶς δὲ τοὺς περὶ τοῦ

παντὸς\ λόγους ποιεῖσθαΐ
a
πῃ μέλλοντας, 4 γέγονεν
ἢ Kal ayevés ἐστιν, εἰ μὴ παντάπασι παραλλάτ-
“A \ 4

τομεν, ἀνάγκη θεούς τε καὶ θεὰς ἐπικαλουμένους

εὔχεσθαι πάντα κατὰ νοῦν ἐκείνοις μὲν μάλιστα,
ἑπομένως δὲ ἡμῖν εἰπεῖν. καὶ τὰ μὲν περὶ θεῶν
Ὁ ταύτῃ παρακεκλήσθω: τὸ δ᾽ ἡμέτερον παρακλη-
4 Ἅ \ 3 e 4

τέον, ἦ ῥᾷστ᾽ ἂν ὑμεῖς μὲν μάθοιτε, ἐγὼ δὲ ἧ

/ ca > nv e A aS ΄ 3 4 3

διανοοῦμαι μάλιστ᾽ ἂν περὶ τῶν προκειμένων

ἐνδειξαίμην.
Kotw οὖν δὴ κατ᾽ ἐμὴν δόξαν πρῶτον διαιρετέον
” Φ \ "ΙΝ / A /

τάδε: τί TO OV ἀεί, γένεσιν δὲ οὐκ ἔχον, καὶ TL TO

/ ’ XN 3... ἢ 4 \ ᾽ » A / 4

28 γιγνόμενον μὲν ἀεί, ὃν δὲ οὐδέποτε; TO μὲν δὴ

, A DEL A) \ b) / A \ \

νοήσει μετὰ λόγου περιληπτὸν ἀεὶ κατὰ ταὐτὰ OP,

τὸ δ᾽ αὖ δόξῃ μετ᾽ αἰσθήσεως ἀλόγου δοξαστὸν
γιγνόμενον καὶ ἀπολλύμενον, ὄντως δὲ οὐδέποτε
ὄν. πᾶν δὲ αὖ τὸ γιγνόμενον ὑπ᾽ αἰτίου τινὸς ἐξ
ἀνάγκης γίγνεσθαι: παντὶ γὰρ ἀδύνατον χωρὶς
48
 TIMAEUS
regarding them as Athenians of that bygone age
whose existence, so long forgotten, has been revealed
to us by the record of the sacred writings ; and
thenceforward I am to proceed with my discourse as
if I were speaking of men who already are citizens
and men of Athens.
soc. Bounteous and magnificent, methinks, is the
feast of speech with which I am to be requited. So
then, Timaeus, it will be your task, it seems, to speak
next, when you have duly invoked the gods.
Tim. Nay, as to that, Socrates, all men who possess
even a small share of good sense call upon God always
at the outset of every undertaking, be it small or
great ; we therefore who are purposing to deliver a
discourse concerning the Universe, how it was created
or haply is uncreate, must needs invoke Gods and
Goddesses (if so be that we are not utterly demented),
praying that all we say may be approved by them
in the first place, and secondly by ourselves. Grant,
then, that we have thus duly invoked the deities;
ourselves we must also invoke so to proceed, that
you may most easily learn and I may most clearly
expound my views regarding the subject before us.
Now first of all we must, in my judgement, make
the following distinction. What is that which is
Existent always and has no Becoming ? And what
is that which is Becoming always and never is
Iixistent ? Now the one of these is apprehensible by
thought with the aid of reasoning, since it is ever
uniformly existent ; whereas the other is an object
of opinion with the aid of unreasoning sensation,
since it becomes and perishes and is never really
existent. Again, everything which becomes must of
necessity become owing to some Cause ; for without
49
 PLATO
28
αἰτίου
>? Ὁ
γένεσιν
’
σχεῖν.
A
ὅτου
σ
μὲν5 οὖν4 av
a
6e δη-
μιουργὸς πρὸς τὸ κατὰ ταὐτὰ ἔχον βλέπων ἀεί,
\ A A A 9 Α μή λ ’ 9 ἢ)

τοιούτῳ τινὲ προσχρώμενος παραδείγματι, τὴν ΑἹ ’ Ἁ

ἰδέαν καὶ δύναμιν αὐτοῦ ἀπεργάζηται, καλὸν ἐξ

30 7 A 4 >) A > 7 A ?

ἀνάγκης οὕτως ἀποτελεῖσθαι πᾶν: οὗ δ᾽ ἂν εἰς TO

> 4 a > A A κι > nv > x

γεγονός, γεννητῷ παραδείγματι προσχρώμενος, οὐ ~ ?

καλόν. ὃ δὴ πᾶς οὐρανὸς ἢ κόσμος ἢ καὶ ἄλλο ὅ τί

e A A 9 A Ἃ ’ Ἅ Nae ov σ ,ὔ

ποτε ὀνομαζόμενος μάλιστ᾽ av δέχοιτο, τοῦθ᾽ ἡμῖν

3 / tA > Ἃ ὃ / 50’ ea

ὠνομάσθω---, σκεπτέον δ᾽ οὖν περὶ αὐτοῦ πρῶτον,

ὅπερ ὑπόκειται περὶ παντὸς ἐν ἀρχῇ δεῖν σκοπεῖν,
πότερον ἦν ἀεί, γενέσεως ἀρχὴν ἔχων οὐδεμίαν, ἢ
’ὔ’ vA

γέγονεν, ἀπ’ ἀρχῆς τινὸς ἀρξάμενος. γέγονεν"

> 9 A / -

ὁρατὸς yap ἅπτός τέ ἐστι Kal σῶμα ἔχων, πάντα δὲ

e i , A A 4 \

τὰ τοιαῦτα αἰσθητά, τὰ δὲ αἰσθητά, δόξῃ περιληπτὰ

\ aA > , A A > 4 / v4

μετὰ αἰσθήσεως, γιγνόμενα Kal γεννητὰ ἐφάνη. A 2 -

τῷ δ᾽ αὖ γενομένῳ φαμὲν ὑπ᾽ αἰτίου Twos ἀνάγκην

~ > el > 4

εἷναι γενέσθαι. τὸν μὲν οὖν ποιητὴν Kal πατέρα A A ,

τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς

“" A 4 A A / 3

πάντας ἀδύνατον λέγειν: τόδε δ᾽ οὖν πάλιν ἐπι-

᾽ὔ > th 4 / 3 > 4 9

σκεπτέον περὶ αὐτοῦ, πρὸς πότερον τῶν παρα-

δειγμάτων ὁ τεκταινόμενος αὐτὸν ἀπειργάζετο, > 7

29 πότερον πρὸς τὸ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχον ἢ

πρὸς\ TO‘ γεγονός.
7
εἰ> μὲν4 δὴ\ καλόςUf ἐστιν
? σ
ὅδε ὁ€
κόσμος 6 τε δημιουργὸς ἀγαθός, δῆλον ὡς πρὸς τὸ
/ “ \ > ’ ““ ε AY A

ἀΐδιον ἔβλεπεν" εἰ δέ, ὃ μηδ᾽ εἰπεῖν τινὶ θέμις, πρὸς

dh » 3 / Δ » > aA 4 / A

1 Cf. 28 a,
50
 TIMAEUS

a cause it is impossible for anything to attain becom-

ing. But when the artificer of any object, in forming
its shape and quality, keeps his gaze fixed on that
which is uniform, using a model of this kind, that
object, executed in this way, must of necessity be
beautiful; but whenever he gazes at that which
has come into existence and uses a created model,
the object thus executed is not beautiful. Now the
whole Heaven, or Cosmos, or if there is any other
name which it specially prefers, by that let us call it,—
so, be its name what it may, we must first investigate
concerning it that primary question which has to be
investigated at the outset in every case,—namely,
whether it has existed always, having no beginning
of generation, or whether it has come into existence,
having begun from some beginning. It has come into
existence ; for it is visible and tangible and possessed
of a body ; and all such things are sensible, and things
sensible, being apprehensible by opinion with the
aid of sensation, come into existence, as we saw,!
and are generated. And that which has come into
existence must necessarily, as we say, have come into
existence by reason of some Cause. Now to discover
the Maker and Father of this Universe were a task
indeed ; and having discovered Him, to declare Him
unto all men were a thing impossible. However, let
us return and inquire further concerning the Cosmos,
—after which of the Models did its Architect con-
struct it ? Was it after that which is self-identical and
uniform, or after that which has come into existence δ᾽
Now if so be that this Cosmos is beautiful and its
Constructor good, it is plain that he fixed his gaze on
the Eternal; but if otherwise (which is an impious
supposition), his gaze was on that which has come
51
 PLATO
29
ΤὸA γεγονὸς.
4
παντὶ A δὴ\ σαφὲς\ ὅτι
σ
πρὸς, τὸ4 ἀΐδιο
3.
ν" ὃε
μὲν γὰρ κάλλιστος τῶν γεγονότων, ὁ δ᾽ ἄριστος
τῶν αἰτίων. οὕτω δὴ γεγενημένος πρὸς τὸ λόγῳ
καὶ φρονήσει περιληπτὸν καὶ κατὰ ταὐτὰ ἔχον
δεδημιούργηται.
2 Τούτων δὲ ὑπαρχόντων αὖ πᾶσα ἀνάγκη τόνδε
τὸν κόσμον εἰκόνα τινὸς εἶναι. μέγιστον δὴ
παντὸς ἄρξασθαι κατὰ φύσιν ἀρχήν: ὧδε οὖν
περί τε εἰκόνος καὶ περὶ τοῦ παραδείγματος αὐτῆς
διοριστέον, ὡς ἄρα τοὺς λόγους, ὧνπέρ εἰσιν
ἐξηγηταί, τούτων αὐτῶν καὶ ξυγγενεῖς ὄντας.
τοῦ μὲν οὖν μονίμου καὶ βεβαίου καὶ μετὰ τοῦ
καταφανοῦς μονίμους καὶ ἀμεταπτώτους, καθ᾽ ὅσον
οἷόν τε ἀνελέγκτοις προσήκει λόγοις εἶναι καὶ
Ὁ ἀνικήτοις, τούτου δεῖ μηδὲν ἐλλείπειν" τοὺς δὲ τοῦ
πρὸς μὲν ἐκεῖνο ἀπεικασθέντος, ὄντος δὲ εἰκόνος
εἰκότας ἀνὰ λόγον τε ἐκείνων ὄντας" ὅ τί περ πρὸς
γένεσιν οὐσία, τοῦτο πρὸς πίστιν ἀλήθεια. ἐὰν οὖν,
ὦ Σώκρατες, πολλὰ πολλῶν [εἰπόντων] πέρι," θεῶν
καὶ τῆς τοῦ παντὸς γενέσεως μὴ δυνατοὶ γιγνώμεθα
πάντη πάντως αὐτοὺς αὑτοῖς ὁμολογουμένους
λόγους καὶ ἀπηκριβωμένους ἀποδοῦναι, μὴ θαυ-
μάσῃς, ἀλλ᾽ ἐὰν ἄρα μηδενὸς ἧττον παρεχώμεθα
εἰκότας, ἀγαπᾷν χρή, μεμνημένους" ὡς ὁ λέγων
D ἐγὼ ὑμεῖς τε οἱ κριταὶ φύσιν ἀνθρωπίνην ἔχομεν,
wore περὶ τούτων τὸν εἰκότα μῦθον ἀποδεχομένους
πρέπει τούτου μηδὲν ἔτι πέρα ζητεῖν.
ΣΩ. "Apiora, ὦ Τίμαιε, παντάπασί τε ὡς
1 εἰπόντων is absent from best μ88.: πέρι (for wept of mss.)
Diehl .
ἢ μεμνημένους] μεμνημένον best ms. and Zur.
§2
 TIMAEUS

into existence. But it is clear to everyone that his

gaze was on the Eternal;
for the Cosmos is the
fairest of all that has come into existence, and He
the best of all the Causes. So having in this wise
come into existence, it has been constructed after
the pattern of that which is apprehensible by reason
and thought and is self-identical.
Again, if these premisses be granted, it is wholly
necessary that this Cosmos should be a Copy of some-
thing. Now in regard to every matter it is most
important to begin at the natural beginning. Accord-
ingly, in dealing with a copy and its model, we must
affirm that the accounts given will themselves be
akin to the diverse objects which they serve to
explain ; those which deal with what is abiding and
firm and discernible by the aid of thought will be
abiding and unshakable ; and in so far as it is pos-
sible and fitting for statements to be irrefutable and
invincible, they must in no wise fall short thereof;
whereas the accounts of that which is copied after
the likeness of that Model, and is itself a likeness,
will be analogous thereto and possess likelihood ; for
as Being is to Becoming, so is Truth to Belief. Where-
fore, Socrates, if in our treatment of a great host of
matters regarding the Gods and the generation of the
Universe we prove unable to give accounts that are
always in all respects self-consistent and perfectly
exact, be not thou surprised; rather we should be
content if we can furnish accounts that are inferior
to none in likelihood, remembering that both 1 who
speak and you who judge are but human creatures,
so that it becomes us to accept the likely account of
these matters and forbear to search beyond it.
soc. Excellent, Timaeus! We must by all means
53
 PLATO
29
κελεύεις
f
ἀποδεκτέον"
3 4
TOA μὲν\ οὖν
Gy
προοίμιον
/
θαυ-
μασίως ἀπεδεξάμεθά σου, τὸν δὲ δὴ νόμον" ἡμῖν
ἐφεξῆς πέραινε.
τι. Λέγωμεν δὴ δι᾿ ἦν τινα αἰτίαν γένεσιν καὶ TO
/ 4 + Pe. yee 4 \ 4

Ἑ πᾶν τόδε 6 ξυνιστὰς ξυνέστησεν. ἀγαθὸς ἦν,

ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται
> A \ 3 \ 4 >) A 3 / > 7"

φθόνος: τούτου δ᾽ ἐκτὸς ὧν πάντα 6 τι μάλιστα

γενέσθαι ἐβουλήθη παραπλήσια ἑαυτῷ. ταύτην δὲ
’ὔ θ 3 Xr 4A λ fZ ξ »“-ῷφ v4 5 A

γενέσεως καὶ κόσμου μάλιστ᾽ ἄν τις ἀρχὴν κυριω-

τάτην παρ᾽ ἀνδρῶν φρονίμων ἀποδεχόμενος ὀρθό-
A >

30 rata ἀποδέχοιτ᾽ ἄν. βουληθεὶς γὰρ ὁ θεὸς ἀγαθὰ

μὲν\ πάντα,
/
φλαῦρον
A
δὲ\ μηδὲν4 εἶναι4.
κατὰ A δύναμιν,
4

οὕτω δὴ πᾶν ὅσον ἦν ὁρατὸν παραλαβὼν οὐχ ἡσυ-

σ \ lon [4 “ e 8 \ 3 e

χίαν ἄγον ἀλλὰ κινούμενον πλημμελῶς καὶ a-

τάκτως, εἰς τάξιν αὐτὸ ἤγαγεν EK τῆς ἀταξίας,
? > 4 9 onl 3

ἡγησάμενος ἐκεῖνο τούτου πάντως ἄμεινον. θέμις

δὲ οὐτ᾽ ἦν οὔτ᾽ ἔστι TH ἀρίστῳ δρᾷν ἄλλο πλὴν τὸ
ry > aA [4 A

κάλλιστον" λογισάμενος οὖν εὕρισκεν ἐκ τῶν κατὰ

φύσιν ὁρατῶν οὐδὲν ἀνόητον τοῦ νοῦν ἔχοντος ὅλον
B , ξ a ἡδὲ > τ a ~ ». @

ὅλου κάλλιον ἔσεσθαί ποτ᾽ ἔργον, νοῦν δ᾽ αὖ χωρὶς

Ψ 4 ” é > “ἢ “- 9 4 \

ψυχῆς ἀδύνατον παραγενέσθαι τῳ. διὰ δὴ τὸν

\ ¢ = ees Ξ \ 1 3 ,
λογισμὸν τόνδε νοῦν μὲν ἐν ψυχῇ, ψυχὴν δὲ ἐν σώ-
ματι ξυνιστὰς τὸ πᾶν ξυνετεκταίνετο, ὅπως 6 τι
AN ~ Ψ

κάλλιστον εἴη κατὰ φύσιν ἄριστόν τε ἔργον ἀπειρ-

’ W 8 4 a ’ 3 >

γασμένος. οὕτως οὖν δὴ κατὰ λόγον τὸν εἰκότα

δεῖ λέγειν τόνδε τὸν κόσμον ζῶον ἔμψυχον ἔννουν
a 4 ~

Cre τῇ ἀληθείᾳ διὰ τὴν τοῦ θεοῦ γενέσθαι πρόνοιαν.

a 9) , δ A a A 4 ‘4

Τούτου δ᾽ ὑπάρχοντος αὖ τὰ τούτοις ἐφεξῆς ἡμῖν

1 νόμον] λόγον best ms. and Zur.
54
 TIMAEUS

accept it, as yousuggest ; and certainly we have most

cordially accepted your prelude ; so now, we beg of
you, proceed straight on with the main theme.
TIM. Let us now state the Cause wherefor He that
constructed it constructed Becoming and the All.
He was good, and in him that is good no envy ariseth
ever concerning anything ; and being devoid of envy
He desired that all should be, so far as possible, like
unto Himself. This principle, then, we shall be wholly
right in accepting from men of wisdom as being
above all the supreme originating principle of Becom-
ing and the Cosmos. For God desired that, so far as
possible, all things should be good and nothing evil ;
wherefore, when He took over all that was visible,
seeing that it was not in a state of rest but in a State
of discordant and disorderly motion, He brought it
into ordér out of disorder, deeming that the former
state is in all ways better than the latter. For Him
who is most good it neither was nor is permissible to
perform any action save what is most fair. As He
reflected, therefore, He perceived that of such
creatures as are by nature visible, none that is
irrational will be fairer, comparing wholes with wholes,
than the rational; and further, that reason cannot
possibly belong.to any apart from Soul. So because
of this reflexion He constructed reason within soul
and soul within body as He fashioned the All, that
so the work He was executing might be of its nature
most fair and most good. Thus, then, in accordance
with the likely account, we must declare that this
Cosmos has verily come into existence as a Living
Creature endowed with soul and reason owing to the
providence of God.
This being established, we must declare that which
55
 PLATO
30 , ’ A ’, ΠῚ 3 e , e
λεκτέον, τινε τῶν ζώων QUTOV εις ΟΜΟΙΟΤΉΤΑ O

ξυνιστὰς ξυνέστησε. Ἁ ,
τῶν μὲν οὖν ἐν μέρους εἴδει
A \ εν 3 ,ὕ »

πεφυκότων μηδενὲ καταξιώσωμεν: ἀτελεῖ γὰρ

ἐοικὸς οὐδέν ποτ᾽
> A
ἂν γένοιτο. καλόν:
3 , 3 nv
οὗ δ᾽ ἔστι
/ 4 e > »

τἄλλα ζῶα καθ᾽ ἕν καὶ κατὰ γένη μόρια, τούτῳ

πάντων ὁμοιότατον αὐτὸν εἶναι τιθῶμεν. τὰ γὰρ
δὴ νοητὰ ζῶα πάντα ἐκεῖνο ἐν ἑαυτῷ περιλαβὸν
\ \ a U4 > A > e A \

ἔχει, καθάπερ ode ὃ κόσμος ἡμᾶς ὅσα τε ἄλλα

ΝΜ) θ 4 Ψ ς / ς lat a Μ

D θρέμματα ξυνέστηκεν ὁρατά. τῷ γὰρ τῶν νοου-

μένων καλλίστῳ Kat κατὰ πάντα τελέῳ μάλιστ
4 AN A \ ’ λέ. tA >

αὐτὸν ὁ θεὸς ὁμοιῶσαι βουληθεὶς ζῶον ἕν ὁρατόν,

> ὃ ς \ e a \ A a e 4

πάνθ᾽ ὅσα αὐτοῦ

th
κατὰ
> σ.
φύσιν ξυγγενῆA ζῶα
9 aA AY he
ἐντὸς
A > \

ἔχον ἑαυτοῦ, ξυνέστησε.

3 ε A

81 Πότερον οὖν ὀρθῶς ἕνα οὐρανὸν προσειρήκαμεν,

, A

ἢ πολλοὺς καὶ ἀπείρους λέγειν ἦν ὀρθότερον;

ἕνα, εἴπερ κατὰ τὸ παράδειγμα δεδημιουργημένος
ῳ

ἔσται. τὸ yap περιέχον πάντα ὁπόσα νοητὰ “ζῶα

Ν \ , ~

μεθ᾽ ἑτέρου δεύτερον οὐκ ἄν ποτ᾽ ein: πάλιν γὰρ

>» Φ Ὁ ? > ΝΜ 3 » / \

ἂν ἐτερον εἶναι τὰ περὶ ἐκείνω δέοι ζῶον, od

Bal 4 ti A \ 2 / , A

μέρος ἂν εἴτην ἐκείνω, καὶ οὐκ av ἔτι ἐκείνοιν A

ἀλλ᾽ ἐκείνῳ τῷ περιέχοντι τόδ᾽ ἂν ἀφωμοιωμένον

> > > [4 “A 4 sO. bal > ’ὔὕ

Β λέγοιτο ὀρθότερον.
>
ἵνα οὖνδ᾽ τόδε κατὰ τὴν μόνωσιν
ὅμοιον ἢ τῷa παντελεῖ ζώῳ,
΄
διὰ ταῦτα οὔτε
λ aA
δύο οὔτ» 9
4 ὃ \ “" » ὃ vA

1 Cf. 550 ff. The Atomists held that there is an infinite

number of worlds:
56
 TIMAEUS

comes next in order. In the semblance of which of

the living Creatures did the Constructor of the
Cosmos construct it? We shall not deign to accept
any of those which belong by nature to the category
of “ parts”’; for nothing that resembles the imper-
fect would ever become fair. But we shall affirm that
the Cosmos, more than aught else, resembles most
closely that Living Creature of which all other living
creatures, severally and generically, are portions.
For that. Living Creature embraces and contains
within itself all the intelligible Living Creatures, just
as this Universe contains us and all the other visible
living creatures that have been fashioned. For since
God desired to make it resemble most closely that
intelligible Creature which is fairest of all and in all
ways most perfect, He constructed it as a Living
Creature, one and visible, containing within itself
all the living creatures which are by nature akin to
itself.
Are we right, then, in describing the Heaven as
one, or would it be more correct to speak of heavens
as many or infinite! in number? One it must be
termed, if it is to be framed after its Pattern. For
that which embraces all intelligible Living Creatures
could never be second, with another beside it; for
if so, there must needs exist yet another Living
Creature, which should embrace them both, and of
which they two would each be a part ; in which case
this Universe could no longer be rightly described as
modelled on these two, but rather on that third
Creature which contains them both. Wherefore, in
order that this Creature might resemble the all-
perfect Living Creature in respect of its uniqueness,
for this reason its Maker made neither two Universes
σ 67
 PLATO
31 9 , > “ἢ
ἀπείρους ἐποίησεν ὁς ποιῶν= κόσμους,
, 2\\2
ἀλλ᾽ εἷς# ὅδε
σ

μονογενὴς οὐρανὸς γεγονὼς ἔστι τε καὶ ἔτ᾽ ἔσται.

Σωματοειδὲς δὲ δὴ καὶ ὁρατὸν ἅπτόν τε δεῖ τὸ
γενόμενον εἷναι. χωρισθὲν δὲ πυρὸς οὐδὲν ἄν ποτε
ὁρατὸν γένοιτο, οὐδὲ ἁπτὸν ἄνευ τινὸς στερεοῦ,
στερεὸν δὲ οὐκ ἄνευ γῆς" ὅθεν ἐκ πυρὸς καὶ γῆς
τὸ τοῦ παντὸς ἀρχόμενος ξυνιστάναι σῶμα ὁ θεὸς
ἐποίει. δύο δὲ μόνω καλῶς ξυνίστασθαι τρίτου
C χωρὶς οὐ δυνατόν: δεσμὸν yap ἐν μέσῳ δεῖ τινὰ
ἀμφοῖν ξυναγωγὸν γίγνεσθαι. δεσμῶν δὲ κάλλι-
στος ὃς ἂν αὑτὸν καὶ τὰ ξυνδούμεναὅ τι μάλιστα ἕν €
ποιῇ. τοῦτο δὲ πέφυκεν ἀναλογία κάλλιστα ἀπο-
τελεῖν: ὁπόταν γὰρ ἀριθμῶν τριῶν εἴτε ὄγκων εἴτε
92 δυνάμεων ὡντινωνοῦν 7 τὸ μέσον, ὅ τί περ τὸ πρῶ-
τον πρὸς αὐτό, τοῦτο αὐτὸ πρὸς τὸ ἔσχατον, καὶ
πάλιν αὖθις ὅ τι τὸ ἔσχατον πρὸς τὸ μέσον, τοῦτο
τὸ μέσον πρὸς τὸ πρῶτον, τότε τὸ μέσον μὲν
πρῶτον καὶ ἔσχατον γιγνόμενον, τὸ δὲ ἔσχατον καὶ
τὸ πρῶτον αὖ μέσα ἀμφότερα, πάνθ᾽ οὕτως ἐξ
ἀνάγκης τὰ αὐτὰ εἶναι ξυμβήσεται, τὰ αὐτὰ δὲ
3 , 3 3 Ἁ Ss / A ? A \

7 > , a 7 ”
γενόμενα ἀλλήλοις ἕν πάντα ἔσται. εἰ9 μὲν\ οὖν>
ἐπίπεδον μέν, βάθος δὲ μηδὲν ἔχον
ἔ ἔδει γίγνεσθαι
Bro τοῦ παντὸς σῶμα, μία μεσότης ἂν ἐξήρκει τά
τε μεθ᾽ αὑτῆς ξυνδεῖν καὶ ἑαυτήν" νῦν δέ--στερεο-
εἰδῇ γὰρ αὐτὸν προσῆκεν εἶναι, τὰ δὲ στερεὰ μία
μὲν οὐδέποτε, δύο δὲ ἀεὶ μεσότητες συναρμότ-
Tovow: οὕτω δὴ πυρός τε καὶ γῆς ὕδωρ ἀέρα τε ὃ
θεὸς ἐν μέσῳ θείς, καὶ πρὸς ἄλληλα καθ᾽ ὅσον ἦν
A 3 fe ij \ A ¥ > Ὁ

2. (7.95 ο.
3. Dealing first with ‘‘ square” numbers,the proportion
here indicated is—a? :ab :: ab: b*; conversely, b*: ab :: ab: a?;
alternately, ab: a?:: δῆ: ab.
58
 TIMAEUS

nor an infinite number, but there is and will continue

to be this one generated Heaven, unique ofits kind.
Now that which has come into existence must needs
be of bodily form, visible and tangible ; yet without
fire nothing could ever become visible, nor tangible
without some solidity, nor solid without earth.
Hence, in beginning to construct the body of the All,
God was making it of fire and earth. But it is not
possible that two things alone should be conjoined
without a third; for there must needs be some inter-
mediary bond to connect the two. And the fairest of
bonds is that which most perfectly unites into one
both itself and the things which it binds together;
and to effect this in the fairest manner is the natural
property of proportion. For whenever the middle
term of any three numbers, cubic or square,” is such
that as the first term is to it, so is it to the last term,
—and again, conversely, as the last term is to the
middle, so is the middle to the first,—then the middle
term becomes in turn the first and the last, while the
first and last become in turn middle terms, and the
necessary consequence will be that all the terms are
interchangeable, and being interchangeable they all
form a unity. Now if the body of the All had had
to come into existence as a plane surface, having no
depth, one middle term would have sufficed to bind
together both itself and its fellow-terms ; but now it
is otherwise : for it behoved it to be solid of shape,
and what brings solids into unison is never one middle
term alone but always two.? Thus it was that in the
midst between fire and earth God set water and air,
and having bestowed upon them so far as possible
3 Two mean terms are required for a continuous ΣΝ
of “‘solid’’ (or cubic) numbers, ¢.g. a® : a*b :: a*b : αὖ
59
 PLATO
32
δυνατὸν ἀνὰ τὸν αὐτὸν λόγον ἀπεργασάμενος, ὅ τί
A 3. N A 3 \ / > 4 ῳ ’

περ πῦρ πρὸς ἀέρα, τοῦτο ἀέρα πρὸς ὕδωρ, καὶ ὅ τι

ἀὴρ πρὸς ὕδωρ, ὕδωρ πρὸς γῆν, ξυνέδησε Kal
2 \ A Ὁ Ὁ“ \ ~ / \

ξυνεστήσατο οὐρανὸν ὁρατὸν καὶ ἅπτόν. καὶ διὰ

4 ϑ

Ο ταῦτα ἔκ τε δὴ τούτων τοιούτων καὶ τὸν ἀριθμὸν

τεττάρων TO τοῦ κόσμου σῶμα ἐγεννήθη δι᾽ ava-
a , A

Aoyias ὁμολογῆσαν, φιλίαν τε ἔσχεν ἐκ τούτων,

“A ’ Ya

ὥστ᾽ εἰς ταὐτὸν αὑτῷ ξυνελθὸν ἄλυτον ὑπό Tov

σ 3 3 3 \ € ~ \ + ¢€ /

ἄλλου πλὴν ὑπό τοῦ ξυνδήσαντος γενέσθαι.

Τῶν δὲ δὴ τεττάρων ἕν ὅλον ἕκαστον εἴληφεν ἡ
“»-. \ \ 4 a “ [χὰ δ e

τοῦ κόσμου ξύστασις" ἐκ γὰρ πυρὸς παντὸς ὕδατός

lot 3 \ \

τε καὶ ἀέρος καὶ γῆς ξυνέστησεν αὐτὸν ὁ ξυνιστάς,

μέρος οὐδὲν οὐδενὸς οὐδὲ δύναμιν ἔξωθεν ὑπολιπών,
, δὲ 30 \ δὲ ὃ δ » θ € λ Ψ,

D τάδε διανοηθείς, πρῶτον μὲν iva ὅλον 6 τι μάλιστα

4 ’ ~ \ σ iA σ ip

ζῶον τέλεον ex τελέων τῶν μερῶν εἴη, πρὸς δὲ

~ > / a “~

88 τούτοις ἕν, ἅτε οὐχ ὑπολελειμμένων ἐξ ὧν ἄλλο

τοιοῦτον γένοιτ᾽ av, ἔτι δὲ ἵνα ἀγήρων Kai ἄνοσον
A 3 μὴ \ @ > ᾽ὔ 4

ἦ, κατανοῶν ws συστάτῳ σώματι' θερμὰ Kat “ 4 A A

ψυχρὰ καὶ πάνθ᾽ ὅσα δυνάμεις ἰσχυρὰς ἔχει περι-

> σ΄

ιστάμενα ἔξωθεν καὶ προσπίπτοντα ἀκαίρως λύει A \ ’ ’

καὶ νόσους γῆράς τε ἐπάγοντα φθίνειν ποιεῖ. διὰ a # 3 -

δὴ τὴν αἰτίαν καὶ τὸν λογισμὸν τόνδε ἕν ὅλον ὅλων

Ἁ \ wud, \ \ \ , a σ 2

ἐξ ἁπάντων τέλεον καὶ ἀγήρων καὶ ἄνοσον αὐτὸν

3 ¢ 4 7 \ 3 7 \ w¥ 9 ἃ

Β ἐτεκτήνατο. σχῆμα δὲ ἔδωκεν αὐτῷ TO πρέπον

3 Ξ “- \ μή νας A f

καὶ τὸ ξυγγενές. TH δὲ τὰ πάντ᾽ ev αὑτῷ ζῶα

\ \ la a de Ἁ 4 3 3 e oa LA

περιέχειν μέλλοντι ζώῳ πρέπον ἂν εἴη σχῆμα τὸ

1 συστάτῳ σώματι Proclus: & ξυνιστᾷ τὰ σώματα Zur.
60
 TIMAEUS

a like ratio one towards another—air being to water

as fire to air, and water being to earth as air to water,
—he joined together and constructed a Heaven
visible and tangible. For these reasons and out of
these materials, such in kind and four in number, the
body of the Cosmos was harmonized by proportion
and brought into existence. These conditions secured
for it Amity, so that being united in identity with
itself it became indissoluble by any agent other than
Him who had bound it together.
Now of the four elements the construction of the
Cosmos had taken up the whole of every one. For its
Constructor had constructed it of all the fire and
water and air and earth that existed, leaving over,
outside it, no single particle or potency of any one of
these elements. And these were his intentions:
first, that it might be, so far as possible, a Living
Creature, perfect and whole, with all its parts
perfect ; and next, that it might be One, inasmuch
as there was nothing left over out of which another
like Creature might come into existence; and
further, that it might be secure from age and ail-
ment, since He perceived that when heat and cold,
and all things which have violent potencies, surround
a composite body from without and collide with it
they dissolve it unduly and make it to waste away
by bringing upon it ailments and age. Where-
fore, because of this reasoning, He fashioned it to
be One single Whole, compounded of all wholes,
perfect and ageless and unailing. And he bestowed
on it the shape which was befitting and akin. Now
for that Living Creature which is designed to em-
brace within itself all living creatures the fitting
shape will be that which comprises within itself all
61
 PLATO
33
περιειληφὸς ἐν αὑτῷ πάντα ὁπόσα σχήματα. διὸ
καὶ σφαιροειδές, ἐκ μέσου πάντη πρὸς τὰς τελευτὰς
ἴσον ἀπέχον, κυκλοτερὲς αὐτὸ ἐτορνεύσατο, πάντων
τελεώτατον ὁμοιότατόν τε αὐτὸ ἑαυτῷ σχημάτων,
νομίσας μυρίῳ κάλλιον ὅμοιον ἀνομοίου. λεῖον δὲ
δὴ κύκλῳ πᾶν ἔξωθεν αὐτὸ ἀπηκριβοῦτο, πολλῶν
Ο χάριν. ὀμμάτων τε γὰρ ἐπεδεῖτο οὐδέν, ὁρατὸν γὰρ
οὐδὲν ὑπελείπετο ἔξωθεν, οὐδ᾽ ἀκοῆς, οὐδὲ γὰρ
ἀκουστόν: πνεῦμά τε οὐκ ἦν περιεστὸς δεόμενον
ἀναπνοῆς. οὐδ᾽ αὖ τινὸς ἐπιδεὲς ἦν ὀργάνου σχεῖν,
ᾧ τὴν μὲν εἰς ἑαυτὸ τροφὴν δέξοιτο, τὴν δὲ πρότε-
ρον ἐξικμασμένην ,ἀποπέμψοι πάλιν: ἀπήει τε γὰρ
οὐδὲν οὐδὲ προσήειν αὐτῷ ποθέν: οὐδὲ γὰρ ἦν.
αὐτὸ γὰρ ἑαυτῷ τροφὴν τὴν ἑαυτοῦ φθίσιν παρέχον
D καὶ πάντα ἐν ἑαυτῷ καὶ ὑφ᾽ ἑαυτοῦ πάσχον καὶ.
δρῶν ἐκ τέχνης γέγονεν" ἡγήσατο γὰρ αὐτὸ ὁ
ξυνθεὶς αὔταρκες ὃν ἄμεινον ἔσεσθαι μᾶλλον ἢ
προσδεὲς ἄλλων. χειρῶν δέ, αἷς οὔτε λαβεῖν οὔτε
αὖ τινὰ ἀμύνασθαι χρεία τις ἦν, μάτην οὐκ ᾧετο
δεῖν αὐτῷ προσάπτειν, οὐδὲ ποδῶν οὐδὲ ὅλως τῆς
84 περὶ τὴν βάσιν ὑπηρεσίας. κίνησιν γὰρ ἀπένειμεν
αὐτῷ τὴν τοῦ σώματος οἰκείαν, τῶν ἑπτὰ τὴν περὶ
νοῦν καὶ φρόνησιν μάλιστα οὖσαν. διὸ δὴ κατὰ
ταὐτὰ ἐν τῷ αὐτῷ καὶ ἐν ἑαυτῷ περιαγαγὼν αὐτὸ
ἐποίησε κύκλῳ κινεῖσθαι στρεφόμενον, τὰς δὲ ἕξ
ἁπάσας κινήσεις ἀφεῖλε καὶ ἀπλανὲς ἀπειργάσατο
ἐκείνων. ἐπὶ δὲ τὴν περίοδον ταύτην ἅτ᾽ οὐδὲν
ποδῶν δέον ἀσκελὲς καὶ ἄπουν αὐτὸ ἐγέννησεν.

1 For “ the seven motions’ see 43 Β ; and for the (rotatory)

“ motion of reason ” cf. Laws 898 4. Cf. also 37 a ff., 42 c
47 bv, 77 B.
62
 TIMAEUS

the shapes there are; wherefore He wrought it

into a round, in the shape of a sphere, equidistant
in all directions from the centre to the extremities,
which of all shapes is the most perfect and the most
self-similar, since He deemed that the similar is
infinitely fairer than the dissimilar. And on the
outside round about, it was all made smooth with
great exactness, and that for many reasons. For of
eyes it had no need, since outside of it there was
nothing visible left over; nor yet of hearing, since
neither was there anything audible; nor was there
any air surrounding it which called for respiration ;
nor, again, did it need any organ whereby it might
receive the food that entered and evacuate what
remained undigested. For nothing went out from
it or came into it from any side, since nothing existed;
for it was so designed as to supply its own wastage as
food for itself, and to experience by its own agency
and within itself all actions and passions, since He
that had constructed it deemed that it would be
better if it were self-sufficing ~ather than in need of
other things. Hands, too, He thought He ought not
to attach unto it uselessly, seeing they were not re-
quired either for grasping or for repelling anyone;
nor yet feet, nor any instruments of locomotion what-
soever. For movement He assigned unto it that
which is proper to its body, namely, that one of the
seven motions ! which specially belongs to reason and
intelligence ; wherefore He spun it round uniformly
in the same spot and within itself and made it move
revolving in a circle; and all the other six motions
He took away and fashioned it free from their aberra-
tions. And seeing that for this revolving motion it
had no need of feet, He begat it legless and footless.
63
 PLATO
34
Οὗτος δὴ πᾶς ὄντος ἀεὶ λογισμὸς θεοῦ περὶ τὸν
B ποτὲ ἐσόμενον θεὸν λογισθεὶς λεῖον καὶ ὁμαλὸν
πανταχῇ τε ἐκ μέσου σον καὶ ὅλον καὶ τέλεον ἐκ
τελέων σωμάτων σῶμα ἐποίησε. ψυχὴν δὲ εἰς τὸ
μέσον αὐτοῦ θεὶς διὰ παντός τε ἔτεινε καὶ ἔτι
ἔξωθεν τὸ σῶμα αὐτῇ περιεκάλυψε ταύτῃ, καὶ
κύκλῳ δὴ κύκλον στρεφόμενον οὐρανὸν ἕνα μόνον
ἔρημον κατέστησε, du ἀρετὴν δὲ αὐτὸν αὑτῷ δυνά-
μενον ξυγγίγνεσθαι καὶ οὐδενὸς ἑτέρου προσδεό-
μενον, γνώριμον δὲ καὶ φίλον ἱκανῶς αὐτὸν αὑτῷ.
διὰ πάντα δὴ ταῦτα εὐδαίμονα θεὸν αὐτὸν ἐγεν-
νήσατο.
Τὴν δὲ δὴ ψυχὴν οὐχ ὡς νῦν ὑστέραν ἐπιχειροῦ-
C pev λέγειν, οὕτως ἐμηχανήσατο καὶ ὁ θεὸς νεω-
τέραν’ οὐ γὰρ ἂν ἄρχεσθαι πρεσβύτερον ὑπὸ
νεωτέρου ξυνέρξας εἴασεν: ἀλλά πως ἡμεῖς πολὺ
μετέχοντες τοῦ προστυχόντος τε καὶ εἰκῇ ταύτῃ
πῃ καὶ λέγομεν, ὁ δὲ καὶ γενέσει καὶ ἀρετῇ προ-
τέραν καὶ πρεσβυτέραν ψυχὴν σώματος, ὡς δε-
σπότιν καὶ ἄρξουσαν ἀρξομένου, συνεστήσατο ἐκ
45 τῶνδέ τε καὶ τοιῷδε τρόπῳ.
Τῆς ἀμερίστου καὶ ἀεὶ κατὰ ταὐτὰ ἐχούσης
οὐσίας καὶ τῆς αὖ περὶ τὰ σώματα γιγνομένης
μεριατῆς, τρίτον ἐξ ἀμφοῖν ἐν μέσῳ συνεκεράσατο
οὐσίας εἶδος, τῆς τε ταὐτοῦ φύσεως [αὖ πέρι]
Καὶ τῆς θατέρου, καὶ κατὰ ταὐτὰ ξυνέστησεν
ἐν μέσῳ τοῦ τε ἀμεροῦς αὐτῶν καὶ τοῦ κατὰ
τὰ σώματα μεριστοῦ. καὶ τρία λαβὼν αὐτὰ ὄντα
3 αὖ πέρι bracketed by Hermann, after Sextus, Empir.

1 For the priority of Soul cf. Laws 892 a, 8, 896 o ff. ;and
for the right of the elder to rule cf. Laws 714 5.
64
 TIMAEUS

Such, then, was the sum of the reasoning of the

ever-existing God concerning the god which was one
day to be existent, whereby He made it smooth and
even and equal on all sides from the centre, a whole
and perfect body compounded of perfect bodies.
And in the midst thereof He set Soul, which He
stretched throughout the whole of it, and therewith
He enveloped also the exterior of its body ; and asa
Circle revolving in a circle He stablished one sole and
solitary Heaven, able ofitself because of its excellence
to company with itself and needing none other beside,
sufficing unto itself as acquaintance and friend. And
because of all this He generated it to be a blessed
God.
Now as regards the Soul, although we are essaying
to describe it after the body, God did not likewise
plan it to be younger than the body !; for, when
uniting them, He would not have permitted the elder
to be ruled by the younger ; but as for us men, even
as we ourselves partake largely of the accidental and
casual, so also do our words. God, however, con-
structed Soul to be older than Body and prior in birth
and excellence, since she was to be the mistress and
ruler and it the ruled; and He made her of the
materials and in the fashion which I shall now
describe.
Midway between the Being which is indivisible and
remains always the same and the Being which is
transient and divisible in bodies, He blended a third
form of Being compounded out of the twain, that
is to say, out of the Same and the Other; and in
like manner He compounded it midway between that
one of them which is indivisible and that one which
is divisible in bodies. And He took the three of
c2 65
 PLATO

συνεκεράσατο εἰς μίαν πάντα «ἰδέαν, τὴν θατέρου

35 4 3 4 / ὃ ,ὔ Ἁ 4

φύσιν δύσμικτον οὖσαν εἰς ταὐτὸν ξυναρμόττων

Β βίᾳ. μιγνὺς δὲ μετὰ τῆς οὐσίας καὶ ἐκ τριῶν
ποιησάμενος ἕν πάλιν ὅλον τοῦτο μοίρας ὅσας
προσῆκε διένειμεν, ἑκάστην δὲ ἔκ τε ταὐτοῦ καὶ
θατέρου καὶ τῆς οὐσίας μεμιγμένην. ἤρχετο δὲ
διαιρεῖν ὧδε. μίαν ἀφεῖλε τὸ πρῶτον ἀπὸ παντὸς
μοῖραν, μετὰ δὲ ταύτην ἀφήρει διπλασίαν ταύτης,
τὴν δ᾽ αὖ τρίτην ἡμιολίαν μὲν τῆς δευτέρας,
τριπλασίαν δὲ τῆς πρώτης, τετάρτην δὲ τῆς
δευτέρας διπλῆν, πέμπτην δὲ τριπλῆν τῆς τρίτης,
Ο τὴν δ᾽ ἕκτην τῆς πρώτης ὀκταπλασίαν, ἑβδόμην
δὲ ἑπτακαιεικοσαπλασίαν τῆς πρώτης. μετὰ δὲ
86 ταῦτα ξυνεπληροῦτο τά τε διπλάσια καὶ τρι-
πλάσια διαστήματα, μοίρας ἔτι ἐκεῖθεν ἀποτέμνων
καὶ τιθεὶς εἰς τὸ μεταξὺ τούτων, ὥστε ἐν ἑκάστῳ
διαστήματι δύο εἶναι μεσότητας, τὴν μὲν ταὐτῷ
μέρει τῶν ἄκρων αὐτῶν ὑπερέχουσαν καὶ ὑπερ-
1 The choice of these three as constituents of the Soul is
explained by the use of the same terms in the Sophist (244-
245) to denote certain “Greatest Kinds” or main categories.
As Professor Paul Shorey has aptly observed (Amer. Journ.
Philol. ix. p. 298), “1 is necessary that the Soul should
recognize everywhere . . . the same, the other and essence,
those three μέγιστα γένη of the . . . Sophist. Hence, on the
Greek principle that like is known by like, Plato makes
real substances out of these three abstractions and puts them
as plastic material into the hands of the Demiurgus for the
formation of the Soul.”
2 These seven numbers may be arranged in two branches,
in order to show the two series of which Timaeus immediately
goes on to speak :
1 (the Ist)
2 (the 2nd) 3 (the 3rd)
4 (the 4th) 9 (the 5th)
8 (the 6th) 27 (the 7th)
 TIMAEUS
them, and blent them all together into one form, by
forcing the Other into union with the Same, in spite
of its being naturally difficult to mix. And when
with the aid of Being He had mixed them, and had
made of them one out of three, straightway He
began to distribute the whole thereof into so many
portions as was meet; and each portion was a
mixture of the Same, of the Other, and of Being.}
And He began making the division thus :
First He took one portion from the whole 3
then He took a portion double of this ;
then a third portion, half as much again as the
second portion, that is, three times as much
as the first ;
the fourth portion He took was twice as much as
the second ;
the fifth three times as much as the third ;
the sixth eight times as much as the first ; and
the seventh twenty-seven times as much as the
first.*
After that He went on to fill up the intervals in the
series of the powers of 2 and the intervals in the
series of powers of 3 in the following manner? :
He cut off yet further portions from the original
mixture, and set them in between the portions above
rehearsed, so as to place two Means in each interval,
—one a Mean which exceeded its Extremes and was
by them exceeded by the same proportional part or
fraction of each of the Extremes respectively4; the
The left-hand branch contains the “‘ double intervals,”’ 1.6.
the powers of 2; the right-hand one the “ triple intervals,”
i.e. the powers of 3.
3. Int. ‘“‘the double intervals and the triple intervals,”
See the preceding note.
4 The ‘‘ harmonic Mean.”
67
 PLATO
, ‘ > ” \ 3. 5 θ Ne ge ,
ΕχοΟμέενὴν, ΤῊΝ ἰσῳ μὲν ΚΑΤ αρισμον ὕπὕὉπερεχοῦυ-
σαν, ἴσῳ δὲ ὑπερεχομένην. ἡμιολίων δὲ διαστάσεων
» 4

καὶ ἐπιτρίτων καὶ ἐπογδόων γενομένων ἐκ τούτων

τῶν δεσμῶν ἐν ταῖς πρόσθεν διαστάσεσι, τῷ τοῦ
Β ἐπογδόου διαστήματι τὰ ἐπίτριτα πάντα ξυνε-
πληροῦτο, λείπων αὐτῶν ἑκάστου μόριον, τῆς τοῦ
μορίου ταύτης διαστάσεως λειφθείσης ἀριθμοῦ
πρὸς ἀριθμὸν ἐχούσης τοὺς ὅρους ἕξ καὶ πεντή-
κοντα καὶ διακοσίων πρὸς τρία καὶ τετταράκοντα
1 The ‘‘ arithmetical Mean.”
The Means are inserted as follows:
In the “ double intervals *’
1. h.m. a.m. 2. h.m. a.m. 4. h.m. a.m. 8.
fy the “ triple intervals ”’
1. h.m. a.m. 3. h.m. a.m. 9. h.m. a.m. 27,
Evaluated, these Means are
In the *‘ double intervals ”’
1. 1}. 1}. 2. 23. 8. 4, 54. 6. 8. on 1. ὁ ἢ. 9. ἃ. 8. 4, τῷ, 6. 8,
In the “ triple intervals ”’
1.1}. 2.3. 44.6.9. 13}. 18,97. oR 1.3 .8.. 8.3. 6. 9..2}..18..97.
2 The fresh intervals formed are:
In the first In the second
series. series.
Between the Ist and 2nd terms 4 73 S28
99 2nd 3rd 9:8 4:3
3rd 4th 4:3 3:2

4th 5th 4:3 S22

5th 6th 9:8 4:3
6th 7th 4:3 3:2

7th 8th 4:3 3:2

8th 9th 9:8 4:3
99 99 9th 99 10th 4:3 3:2
Wherever there is an interval of 4-3, he fills it up with
68
 TIMAEUS

other a Mean which exceeded one Extreme by the

same number or integer as it was exceeded by its
other Extreme.
And whereas the insertion of these links formed
fresh intervals in the former intervals, that is to say,
intervals of 3:2 and 4:3 and 9:8, He went on to fill
up the 4:3 intervals with 9:8 intervals. This still
left over in each case a fraction, which is represented
by the terms of the numerical ratio 256 : 243.?

intervals of 9:8. There is room for two 9:8 intervals in

every 4:3 interval; but there is also an odd fraction left
over, which turns out to be an interval of 256: 243. For
example, between the terms 1 and 1} in the first series, which
is an interval of 4: 3, he inserts the terms ὃ, 34, thus:
1. ὃ. ὃ:. ἐ.
The interval between the first and second and between the
second and third is 9:8; between the last two 256: 243.
This occurs every time there is an interval of 4: 3.
By thus filling up the intervals in the ‘‘ double interval ”
series, we get a fresh series containing twenty-two terms, and
therefore twenty-one intervals. ‘These intervals come in the
following succession :
9:8, 9:8, 256:243, 9:8, 9:8, 9:8, 256: 243, the
whole three times over.
Timaeus does not say how the intervals in the series of the
“ triple intervals ”’ are to be filled up ; but it can now be seen
that the “‘ double interval ’’ series and the “ triple interval ”’
series are in reality but one series. For even when we have
inserted no more than the harmonic and arithmetical Means
(as shown above, note 1), out of all the terms in the “ triple ”’
series, so far as it covers the ground of the *‘ double ”’ series,
only one is not also to be found in the “* double ”’ series, v7z.
ὃ: and even this makes its appearance in the “ double”
series at the next step, when we fill up the 4: 3 intervals with
9: 8 intervals.
Hence, when we come to the end of the “ double interval ”
series, with its harmonic and arithmetical Means inserted,
and with the 9:8 intervals also inserted—that is, when we
69
 PLATO
36 καὶ διακόσια. καὶ δὴ τὸ μιχθὲν ἐξ οὗ ταῦτα
κατέτεμνεν οὕτως ἤδη πᾶν καταναλώκει. ταύτην
οὖν τὴν ξύστασιν πᾶσαν διπλῆν κατὰ μῆκος
4. ἃ , A aA A ~

σχίσας, μέσην πρὸς μέσην ἑκατέραν ἀλλήλαις οἷον

4 , \ 7 ε / 3 , -

C xt προσβαλὼν κατέκαμψεν εἰς κύκλον, ξυνάψας

αὐταῖς τε καὶ ἀλλήλαις ἐν TH καταντικρὺ τῆς
3 A Ἁ 3 VA 9 A \ ~

προσβολῆς, καὶ τῇ κατὰ ταὐτὰ καὶ ἐν ταὐτῷ

~ 4 ~ a 9 \ \ > 9 “

περιαγομένῃ κινήσει πέριξ αὐτὰς ἔλαβε, καὶ Tov

A , , 9 \ » 4 4

μὲν ἔξω, Tov δ᾽ ἐντὸς ἐποιεῦτο τῶν κύκλων. τὴν

A 4 A 3 9 A 5 aA “- 4 \

μὲν οὖν ἔξω φορὰν ἐπεφήμισεν εἶναι τῆς ταὐτοῦ

N > ” 4 4 7 ~ 9 A

φύσεως, τὴν
,
ἐντὸς τῆς θατέρου. τὴν μὲν δὴ
Ἁ ὯΝ Ἂν.) \ “ θ ld A A ὃ \

ταὐτοῦ κατὰ πλευρὰν ἐπὶ δεξιὰ περιήγαγε, τὴν OE

3 lon A λ A Sea ὃ Ἅ ’ \ δὲ

have got the series of 22 terms ending with the term 8 (as
described above)—we continue the series till we reach as far
as the remaining terms of the original “triple interval ”’
series will take us, that is, as far as the term 27, building up
the series by inserting terms in the same way as before:
intervals of 9: 8, 9: 8, 256: 243, 9: 8, 9:8, 9: 8, 256: 243,
and so onda capo. This gives us twelve more terms (among
which are, of course, the 9, 35, 18, and 27 which appeared in
the second version of the “ triple interval ”’ series), the last of
which is 27.
The complete series of terms, from 1 to 27, making thirty-
four terms in all, is intended to correspond with the notes of a
a NR having a compass of four octaves and.a major
sixth.
For the sake of convenience, I give here a complete list of
the terms of the series. An a indicates the relationship 9: 8
between a term and its predecessor, a letter ὁ the relationship
256 : 243.
a, a 6 ἃ a a δ΄ €@ %@ δα α
 TIMAEUS

And thus the mixture, from which He had been

cutting these portions off, was now all spent.
Next, He split all this that He had put together into
two parts lengthwise ; and then He laid the twain
one against the other, the middle of one to the middle
of the other, like a great cross - ; and bent either of
them into a circle, and joined them, each to itself
and also to the other, at a point opposite to where
they had first been laid together.1 And He com-
passed them about with the motion that revolves
in the same spot continually, and He made the one
circle outer and the other inner. And the outer
motion He ordained to be the Motion of the Same,
and the inner motion the Motion of the Other.
And He made the Motion of the Same to be
toward the right along the side, and the Motion
of the Other to be toward the left along the
a. δ ἄτι ἢ +b α΄, @ @. ἃ, a-@
ae 4 ὁ το 3 δ ae: a 5..0.8

b a a «6 b a a b a a
81 32 12 22 243 16 18 SA St 94 OF
The octave-terms are naturally 1, 2, 4, 8, 16.
1 The accompanying figure indicates how
the two strips were applied to each other.
The place where they were originally laid
together across each other is, in the diagram,
on the further side, and is marked by a dot;
the place where the two ends of each band
are joined together, and where the two bands
are themselves again joined together is, in
the diagram, on the near side, and is indicated :
by a line on the outer band. ‘The second place of meeting is,
as the dotted line indicates, immediately opposite to the first.
The outer band, as Timaeus goes on to say, is the Revolu-
tion of the Same, and the inner the Revolution of the Other.
71
 PLATO
36
θατέρου κατὰ διάμετρον ἐπ᾽ ἀριστερά. κράτος δ᾽
ἔδωκε τῇ ταὐτοῦ καὶ ὁμοίου περιφορᾷ" μίαν yap
αὐτὴν ἄσχιστον εἴασε, τὴν δ᾽ ἐντὸς σχίσας ἐξαχῆ
ἑπτὰ κύκλους ἀνίσους κατὰ τὴν τοῦ διπλασίου
καὶ τριπλασίου διάστασιν ἑκάστην, οὐσῶν ἑκατέ-
ρων τριῶν, κατὰ τἀναντία μὲν ἀλλήλοις προσ-
ἔταξεν ἰέναι τοὺς κύκλους, τάχει δὲ τρεῖς μὲν
ὁμοίως, τοὺς δὲ τέτταρας ἀλλήλοις καὶ τοῖς τρισὶν
ἀνομοίως, ἐν λόγῳ δὲ φερομένους.
᾿Επεὶ δὲ κατὰ νοῦν τῷ ξυνιστάντι πᾶσα ἡ τῆς
ψυχῆς ξύστασις ἐγεγένητο, μετὰ τοῦτο πᾶν τὸ
σωματοειδὲς ἐντὸς αὐτῆς ἐτεκταίνετο καὶ μέσον
μέσῃ ξυναγαγὼν προσήρμοττεν. ἡ δ᾽ ἐκ μέσου
πρὸς τὸν ἔσχατον οὐρανὸν πάντη διαπλακεῖσα
κύκλῳ τε αὐτὸν ἔξωθεν περικαλύψασα, αὐτή τε
ἐν αὑτῇ στρεφομένη, θείαν ἀρχὴν
ἀ ἤρξατο ἀπαύστου
καὶ ἔμφρονος ίου πρὸς τὸν ξύμπαντα χρόνον.
καὶ τὸ μὲν δὴ σῶμα ὁρατὸν οὐρανοῦ γέγονεν, αὐτὴ
δὲ ἀόρατος μέν, λογισμοῦ δὲ μετέχουσα καὶ
37 ἁρμονίας [ψυχή ]," τῶν νοητῶν ἀεί τε ὄντων ὑπὸ
τοῦ ἀρίστου ἀρίστη γενομένη τῶν γεννηθέντων.
ἅτε οὖν ἐκ τῆς ταὐτοῦ καὶ τῆς θατέρου φύσεως
ἔκ τε οὐσίας τριῶν τούτων συγκραθεῖσα μοιρῶν,
1 ψυχὴ I bracket.

1 He now tilts the inner band, so that it makes an oblique

angle with the outer, which is set at the horizontal; from
which we see that the Revolution of the Same represents the.
celestial Equator, moving ‘“ horizontally to the right ” (from
East to West), and the Revolution of the Other represents the
Kcliptic, which moves in a contrary direction to the Equator
(from West to East), and at an angle to it. The Ecliptic He
divides into seven, to represent the seven planets.
3. Viz: Ὁ, 8. 458, 9; 27.
72
 TIMAEUS

diagonal!; and He gave the sovranty to the Revolu-

tion of the Same and of the Uniform. For this alone
He suffered to remain uncloven, whereas He split
the inner Revolution in six places into seven unequal
circles, according to each of the intervals of the
double and triple intervals,? three double and three
triple.3 These two circles then He appointed to go
in contrary directions ; and of the seven circles into
which He split the inner circle, He appointed three
to revolve at an equal speed, the other four‘ to go
at speeds equal neither with each other nor with the
speed of the aforesaid three, yet moving at speeds
the ratios of which one to another are those of
natural integers.
And when the construction of the Soul had all been
completed to the satisfaction of its Constructor, then
He fabricated within it all the Corporeal, and uniting
them centre to centre He made them fit together.
And the Soul, being woven throughout the Heaven
every way from the centre to the extremity, and
enveloping it in a circle from without, and herself
revolving within herself, began a divine beginning
of unceasing and intelligent life lasting throughout
all time. And whereas the body of the Heavenis
visible, the Soul is herself invisible but partakes in
reasoning and in harmony, having come into exist-
ence by the agency of the best of things intelligible
and ever-existing as the best of things generated.
Inasmuch, then, as she is a compound, blended of
the natures of the Same and the.Other and Being,
these three portions, and is proportionately divided
3 Viz. 2, 4,8 double; 3, 9, 27 triple.
4 The three are Sun, Venus, Mercury; the four Moon,
Mars, Jupiter, Saturn,
13
 PLATO

καὶ ava λόγον μερισθεῖσα καὶ ξυνδεθεῖσα, αὐτή τε

37 aA a

ἀνακυκλουμένη πρὸς αὑτήν, ὅταν οὐσίαν σκεδα-

στὴν ἔχοντός τινος ἐφάπτηται καὶ ὅταν ἀμέριστον,
λέγει κινουμένη διὰ πάσης ἑαυτῆς, ὅτῳ T av τι
Β ταὐτὸν ἢ καὶ ὅτου ἂν ἕτερον, πρὸς 6 τί τε μάλιστα
καὶ ὅπῃ καὶ ὅπως καὶ ὁπότε ξυμβαίΐίνει κατὰ τὰ
γιγνόμενά τε πρὸς ἕκαστον ἕκαστα εἶναι καὶ
πάσχειν καὶ πρὸς τὰ κατὰ ταὐτὰ ἔχοντα ἀεί.
λόγος δὲ ὁ κατὰ ταὐτὸν ἀληθὴς γιγνόμενος, περί
τε θάτερον ὧν καὶ περὶ τὸ ταὐτόν, ἐν τῷ κινου-
μένῳ ὑφ᾽ αὑτοῦ φερόμενος ἄνευ
ἄ φθόγγου καὶ ἠχῆς,
ὅταν μὲν περὶ τὸ αἰσθητὸν γίγνηται καὶ ὁ τοῦ
θατέρου κύκλος ὀρθὸς ἰὼν' εἰς πᾶσαν αὐτὰ" τὴν
ψυχὴν διαγγείλῃ, δόξαι καὶ πίστεις γίγνονται
βέβαιοι καὶ ἀληθεῖς: ὅταν δὲ αὖ περὶ τὸ λογι-
C στικὸν 4 καὶ ὁ τοῦ ταὐτοῦ κύκλος εὔτροχος ὧν
αὐτὰ μηνύσῃ, νοῦς ἐπιστήμη τε ἐξ ἀνάγκης ἀπο-
τελεῖται. τούτω δὲ ἐν ᾧ τῶν ὄντων ἐγγίγνεσθον,
ἄν ποτέ τις αὐτὸ ἄλλο πλὴν ψυχὴν εἴπῃ, πᾶν
μᾶλλον ἢ τἀληθὲς ἐρεῖ.
Ὥς δὲ κινηθὲν αὐτὸ καὶ ζῶν ἐνενόησε τῶν ἀϊδίων
θεῶν γεγονὸς ἄγαλμα ὃ γεννήσας πατήρ, 7ἠγάσθη
τε καὶ εὐφρανθεὶς ἔτι δὴ μᾶλλον ὅμοιον πρὸς
D τὸ παράδειγμα ἐπενόησεν ἀπεργάσασθαι. καθάπερ
οὖν αὐτὸ τυγχάνει ζῶον ἀΐδιον ὄν, καὶ τόδε τὸ
πᾶν οὕτως εἰς δύναμιν ἐπεχείρησε τοιοῦτον ἀπο-
τελεῖν. ἡ μὲν οὖν τοῦ ζώου φύσις ἐτύγχανεν οὖσα
αἰώνιος. καὶ τοῦτο μὲν δὴ τῷ γεννητῷ παντελῶς
προσάπτειν οὐκ ἦν δυνατόν" εἰκὼ δ᾽ ἐπινοεῖ κινητόν
1 ἰὼν some Μ88.: ὧν other mss., Zur.
3 αὐτὰ Hoffmann: αὐτοῦ mss., Zur.

74
 TIMAEUS

and bound together, and revolves back upon herself,

whenever she touches anything which has its sub-
stance dispersed or anything which has its substance
undivided she is moved throughout her whole being
and announces what the object is identical with and
from what it is different, and in what relation, where
and how and when, it comes about that each thing
exists and is acted upon by others both in the sphere
of the Becoming and in that of the ever-uniform.
And her announcement, being identically true con-
cerning both the Other and the Same, is borne
through the self-moved without speech or sound;
and whenever it is concerned with the sensible, and
the circle of the Other moving in straight course
proclaims it to the whole of its Soul, opinions and
beliefs arise which are firm and true; and again,
when it is concerned with the rational, and the circle
of the Same, spinning truly, declares the facts, reason
and knowledge of necessity result. But should any-
one assert that the substance in which these two
states arise is something other than Soul, his assertion
will be anything rather than the truth.
And when the Father that engendered it perceived
it in motion and alive, a thing of joy to the eternal
gods, He too rejoiced!; and being well-pleased He
designed to make it resemble its Model still more
closely. Accordingly, seeing that that Model is an
eternal Living Creature, He set about making this
Universe, so far as He could, of a like kind. But
inasmuch as the nature of the Living Creature was
eternal, this quality it was impossible to attach in
its entirety to what is generated; wherefore He
1 Note the play on ἄγαλμα (“ thing of joy ” or “ statue ”’)
and ἠγάσθη (‘‘ rejoiced ”’),
75
 PLATO

τινα αἰῶνος ποιῆσαι, Kal διακοσμῶν ἅμα οὐρανὸν

ποιεῖ μένοντος αἰῶνος ἐν ἑνὶ κατ᾽ ἀριθμὸν ἰοῦσαν
A A 5 A

αἰώνιον εἰκόνα, τοῦτον ὃν δὴ χρόνον ὠνομάκαμεν.

> A

E e
a. yap Kal νύκτας Kal μῆ μῆνας Kal
ἔρας αἱ ἐἐνιαυτοὺς ~ 4

οὐκ ὄντας πρὶν οὐρανὸν γενέσθαι, τότε ἅμα ἐκείνῳ 3 U

ξυνισταμένῳ τὴν γένεσιν αὐτῶν μηχανᾶται. ταῦτα

δὲ πάντα μέρη χρόνου, Kal τό τ᾽ ἦν τό τ᾽ ἔσται,
\ 4 > wm

χρόνου γεγονότα εἴδη, ἃ δὴ φέροντες λανθάνομεν

’’ 4 μι “ A / 4

ἐπὶ τὴν ἀΐδιον οὐσίαν οὐκ ὀρθῶς. λέγομεν yap

39." ~

δὴ ὡς ἦν ἔστι Te Kal ἔσται, TH δὲ τὸ ἔστι μόνον

\ e A A ,

38 κατὰ \ τὸν\ ἀληθῆ

> A ,
λόγον ,
προσήκει, TO‘ δὲ1 ἦν
4
TO gr τ Tis
ἔσται περὶ τὴν ἐν χρόνῳ γένεσιν ἰοῦσαν πρέπει
ww “a

λέγεσθαι: κινήσεις γάρ ἐστον, τὸ δὲ ἀεὶ κατὰ

’ : X \

ταὐτὰ ἔχον ἀκινήτως οὔτε πῤεσβύτερον οὔτε

\ »

vewTepov προσήκει γίγνεσθαι διὰ χρόνου οὐδὲ

Li A

γενέσθαι ποτὲ οὐδὲ γεγονέναι viv οὐδ᾽ εἰσαῦθις

’ ~ 3 A

ἔσεσθαι, TO παράπαν τε οὐδὲν ὅσα γένεσις τοῖς ἐν

» A >

αἰσθήσει φερομένοις προσῆψεν, ἀλλὰ χρόνου ταῦτα

> , 4 lol > \ 4 A

αἰῶνά τε μιμουμένου καὶ κατ᾽ ἀριθμὸν κυκλου-

IA

μένου γέγονεν εἴδη. Kal πρὸς τούτοις ἔτι τὰ AY

Β τοιάδε, τό τε γεγονὸς εἶναι γεγονὸς καὶ τὸ γιγνό- ’

μενον εἶναι γιγνόμενον, ἔτι δὲ τὸ γενησόμενον ”

εἶναι γενησόμενον καὶ τὸ μὴ ὃν μὴ ὃν εἶναι, ὧν

οὐδὲν ἀκριβὲς λέγομεν. περὶ μὲν οὖν τούτων τάχ > >

ἂν οὐκ εἴη καιρὸς πρέπων ἐν τῷ παρόντι διακρι-

βολογεῖσθαι.
Χρόνος δ᾽ οὖν μετ᾽’ 3 > >
οὐρανοῦ
9 “-“
γέγονεν, ἵνα ἅμα
/ 9g -΄

1 2,6. it is incorrect to use the term “18 ᾽᾽ (ἐστί) both as

a& mere copula and in the sense of “‘ exists.”
76
 TIMAEUS

planned to make a movable image of Eternity,

and, as He set in order the Heaven, of that Eternity
which abides in unity He made an eternal image,
moving according to number, even that which we
have named Time. For simultaneously with the
construction of the Heaven He contrived the pro-
duction of days and nights and months and years,
which existed not before the Heaven came into
being. And these are all portions of Time; even
as “‘ Was”’ and “Shall be” are generated forms
of ‘Time, although we apply them wrongly, without
noticing, to Eternal Being. For we say that it
“is’’ or “‘was”’ or “will be,’ whereas, in truth
of speech, “is’’ alone is the appropriate term;
and “will be,’ on the other hand, are
terms properly applicable to the Becoming which
proceeds in Time, since both of these are motions;
but it belongs not to that which is ever changeless
in its uniformity to become either older or younger
through time, nor ever to have become so, nor to
be so now, nor to be about to be so hereafter, nor
in general to be subject to any of the conditions
which Becoming has attached to the things which
move in the world of Sense, these being generated
forms of Time, which imitates Eternity and circles
round according to number. And besides these we
make use of the following expressions,—that what is
become is become, and what is becoming is becoming,
and what is about to become ts about to become, and
what is non-existent is non-existent; but none of
these expressions is accurate.!_ But the present is
not, perhaps, a fitting occasion for an exact discussion
of these matters.
Time, then, came into existence along with the
71
 PLATO
38
γεννηθέντες ἅμα καὶ λυθῶσιν, ἄν ποτε λύσις τις
αὐτῶν γίγνηται, καὶ κατὰ τὸ παράδειγμα τῆς
ὃ
ιαιωνίας
΄
φύσεως,
΄
ἵν᾽
a9
wse ὁμοιότατος
ξ ’
αὐτῷ
hed res
κατὰ A
ὕναμιν ἢ: τὸ μὲν γὰρ δὴ παράδειγμα πάντα
ὃ / > A A A ὃ \ (ὃ 7

αἰῶνά
a
ἐστιν ὅν, 6 δ᾽ αὖ διὰ τέλους τὸνA ἅπαντα
g

χρόνον γεγονώς τε καὶ ὧν καὶ ἐσόμενος. ἐξ >

οὖνΦ
λόγου Kai διανοίας θεοῦ τοιαύτης πρὸς χρόνου A A ,

γένεσιν, ἵνα γεννηθῇ χρόνος, ἥλιος καὶ σελήνη καὶ

“-Ἄ A , 3

πέντε ἄλλα ἄστρα, ἐπίκλην ἔχοντα πλανητά, εἰς

Ul >

διορισμὸν Kai φυλακὴν ἀριθμῶν χρόνου γέγονε. ~ , ij

σώματα δὲ αὐτῶν ἑκάστων ποιήσας ὁ θεὸς ἔθηκεν

A e \ μη

εἰς τὰς περιφορὰς as ἡ θατέρου περίοδος eww, ’ ”

D ἑπτὰ οὔσας ὄντα ἑπτά, σελήνην μὲν εἰς τὸν περὶ 4 9 A A

γῆν πρῶτον, ἥλιον δ᾽ εἰς τον δεύτερον ὑπὲρ γῆς,

“ wn € \ A

ἑωσφόρον δὲ καὶ τὸν ἱερὸν Ἑρμοῦ λεγόμενον εἰς

ς aA , 3

τοὺς" τάχει μὲν ἰσόδρομον ἡλίῳ κύκλον ἰόντας, τὴν 3 SY

ἐναντίαν
δ᾽ 3 ,
εἰληχότας
> ,
αὐτῷ
5.
δύναμιν" > ὅθεν
κα ὃ / 50
καταλαμ
αλ “

βάνουσί τε καὶ καταλαμβάνονται κατὰ ταὐτὰ ὑπ 9 A ς 93

¢ ,
ἀλλήλων
2
ἥλιός τε καὶ ὁ τοῦa Ἑρμοῦa καὶ \ ἑωσφόρος.
ty , ow
τὰ δ᾽ ἄλλα of δὴ καὶ δι᾽ ἃς αἰτίας ἱδρύσατο, εἴ τις
E ἐπεξίοι πάσας, ὃ λόγος πάρεργος ὧν πλέον ἂν
3 “A ἢ ba

ἔργον ὧν ἕνεκα λέγεται παράσχοι. ταῦτα μὲν οὖν

Ww cA a

ἴσως τάχ᾽ ἂν κατὰ σχολὴν ὕστερον τῆς ἀξίας

M aA 94,0’

τύχοι διηγήσεως. μα:

’ὔ ,
Γ
Ἐπειδὴ δὲ οὖν εἰς τὴν ἑαυτῷ πρέπουσαν ἕκαστον
ἀφίκετο φορὰνA τῶν
ΒΞ lel2 A
ὅσα
Ὁ
ἔδει
”
ξυναπεργάζεσθαι
/ θ

1 rods some Mss.: τὸν best ss., Zur.

2 Cy. 86». 2 2,9. Venus.

3 2,6. a tendency as to direction.
78
 TIMAEUS

Heaven, to the end that having been generated to-

gether they might also be dissolved together, if ever
a dissolution of them should take place ; and it was
made after the pattern of the Eternal Nature, to the
end that it might be as like thereto as possible ; for
whereas the pattern is existent through all eternity,
the copy, on the other hand, is through all time,
continually having existed, existing, and being about
to exist. Wherefore, as a consequence of this reason-
ing and design on the part of God, with a view to the
generation of Time, the sun and moon and five other
stars, which bear the appellation of “‘ planets,’’ came
into existence for the determining and preserving
of the numbers of Time. And when God had made
the bodies of each of them He placed them in the
orbits along which the revolution of the Other was
moving, seven orbits for the seven bodies.1 The
Moon He placed in the first circle around the Earth,
the Sun in the second above the Earth; and the
Morning Star? and the Star called Sacred to Hermes
He placed in those circles which move in an orbit
equal to the Sun in velocity, but endowed with a
power 8 contrary thereto ; whence it is that the Sun
and the Star of Hermes and the Morning Star
regularly overtake and are overtaken by one another.
As to the rest of the stars, were one to describe in
detail the positions in which He set them, and all the
reasons therefor, the description, though but sub-
sidiary, would prove a heavier task than the main
argument which it subserves. Later on, perhaps, at
our leisure these points may receive the attention
they merit.
So when each of the bodies whose co-operation was
required for the making of Time had arrived in its
79
 PLATO
38 ,
χρόνον, δεσμοῖς τε ἐμψύχοις σώματα δεθένταά
A
9 , , 4 ¢

39 ζῶα ἐγεννήθη τό τε προσταχθὲν ἔμαθε, κατὰ

δὴ τὴν θατέρου φορὰν πλαγίαν οὖσαν διὰ τῆς
ταὐτοῦ φορᾶς ἰοῦσαν τε καὶ κρατουμένην, τὸ
μὲν μείζονα αὐτῶν, τὸ δὲ ἐλάττω κύκλον ἰόν,
θᾶττον μὲν τὰ τὸν ἐλάττω, τὰ δὲ τὸν μείζω
βραδύτερον περιήειν. τῇ δὴ ταὐτοῦ φορᾷ τὰ
τάχιστα περιιόντα ὑπὸ τῶν βραδύτερον ἰόντων
ἐφαίνετο καταλαμβάνοντα καταλαμβάνεσθαι": πάν-
τας γὰρ τοὺς κύκλους αὐτῶν στρέφουσα ἕλικα,
Β διὰ τὸ διχῇ κατὰ τὰ ἐναντία ἅμα προϊέναι, τὸ
βραδύτατα ἀπιὸν ἀφ᾽ αὑτῆς οὔσης ταχίστης ἐγγύ-
tara ἀπέφαινεν. ἵνα δὲ εἴη μέτρον ἐναργές τι
πρὸς ἄλληλα βραδυτῆτι καὶ τάχει καθ᾽ ἃ" περὶ τὰς
ὀκτὼ φορὰς πορεύοιτο, φῶς ὁ θεὸς ἀνῆψεν ἐν τῇ
πρὸς γῆν δευτέρᾳ τῶν περιόδων, ὃ δὴ νῦν κεκλή-
καμεν ἥλιον, ἵνα ὅ τι μάλιστα εἰς ἅπαντα φαίνοι
τὸν οὐρανὸν μετάσχοι τε ἀριθμοῦ τὰ ζῶα, ὅσοις
ἦν προσῆκον, μαθόντα παρὰ τῆς ταὐτοῦ καὶ ὁμοίου
Ο περιφορᾶς. νὺξ μὲν οὖν ἡμέρα TE γέγονεν οὕτω
καὶ διὰ ταῦτα, ἡ τῆς μιᾶς καὶ φρονιμωτάτης
κυκλήσεως περίοδος" μεὶς δὲ ἐπειδὰν σελήνη περι-
ελθοῦσα τὸν ἑαυτῆς κύκλον ἥλιον ἐπικαταλάβῃ,
ἐνιαυτὸς δὲ ὁπόταν ἥλιος τὸν ἑαυτοῦ περιέλθῃ
κύκλον. τῶν δ᾽ ἄλλων τὰς περιόδους οὐκ ἐννενοη-
1 ἰοῦσαν . . « κρατουμένην MS. COrT.: ἰδύσης . « « κρατουμένης
mss., Zur.
5. καθ᾽ ἃ Archer-Hind: καὶ τὰ mss., Zur.
1 2,6. a planet moving along the Ecliptic from W. to E.
is at the same time drawn from E. to W. (in the plane of the
Equator) by the regular motion of the sphere of the fixed
stars (the circle of ‘‘ the Same” which moves at a higher
velocity than that of ‘‘ the Other ”’).
80
 TIMAEUS

proper orbit ; and when they had been generated as

living creatures, having their bodies bound with living
bonds, and had learnt their appointed duties; then
they kept revolving around the circuit of the Other,
which is transverse and passes through the circuit of
the Same and is dominated thereby; and part of
them moved in a greater, part in a smaller circle,
those in the smaller moving more quickly and those
in the greater more slowly. And because of the
motion of the Same, the stars which revolved most
quickly appeared to be overtaken by those which
moved most slowly, although in truth they overtook
them ; for, because of their simultaneous progress
in two opposite directions,! the motion of the Same,
which is the swiftest of all motions, twisted all their
circles into spirals and thus caused the body which
moves away from it most slowly to appear the
nearest. And in order that there might be a clear
measure of the relative speeds, slow and quick, with
which they travelled round their eight orbits, in that
circle which is second from the earth God kindled a
light which now we call the Sun, to the end that it
might shine, so far as possible, throughout the whole
Heaven, and that all the living creatures entitled
thereto might participate in number, learning it
from the revolution of the Same and Similar. In this
wise and for these reasons were generated Night and
Day, which are the revolution of the one and most
intelligent circuit ; and Month, every time that the
Moon having completed her own orbit overtakes the
Sun; and Year, as often as the Sun has completed
his own orbit. Of the other stars the revolutions
3. 4,6. Saturn appears to be nearest to the sphere of the
fixed stars in point of velocity. Cf. Laws 822 a ff.
81
 PLATO
39
κότες ἄνθρωποι, πλὴν ὀλίγοι τῶν πολλῶν, οὔτε
’ ” \ s\ 7 A aA 2

ὀνομάζουσιν οὔτε πρὸς ἄλληλα ξυμμετροῦνται

σκοποῦντες ἀριθμοῖς, ὥστε ὡς ἔπος εἰπεῖν οὐκ
Diἴσασι χρόνον ὄντα τὰς τούτων πλάνας, πλήθει μὲν
ἀμηχάνῳ χρωμένας, πεποικιλμένας δὲ θαυμαστῶς.
ἔστι δ᾽ ὅμως οὐδὲν ττον κατανοῆσαι δυνατὸν ὡς
ὅ γε τέλεος ἀριθμὸς χρόνου τὸν τέλεον ἐνιαυτὸν
πληροῖ τότε, ὅταν ἁπασῶν τῶν ὀκτὼ περιόδων τὰ
πρὸς ἄλληλα ξυμπερανθέντα τάχη σχῇ κεφαλὴν
τῷ τοῦ ταὐτοῦ καὶ ὁμοίως ἰόντος ἀναμετρηθέντα
κύκλῳ. κατὰ ταῦτα δὴ καὶ τούτων ἕνεκα ἐγεν-
νήθη τῶν᾿ ἄστρων ὅσα δι᾽ οὐρανοῦ πορευόμενα ἔσχε
τροπάς, ἵνα τόδ᾽ ὡς ὁμοιότατον ἢ τῷ τελέῳ καὶ
Ἑ νοητῷ ζώῳ πρὸς τὴν τῆς διαιωνίας μίμησιν
φύσεως.
Καὶ τὰ μὲν ἄλλα ἤδη μέχρι χρόνου γενέσεως
ἀπείργαστο εἰς ὁμοιότητα ᾧπερ ἀπεικάζετο, τῷ δὲ
μήπω τὰ πάντα ζῶα ἐντὸς
ἐ αὑτοῦ “γεγενημένα περι-
ειληφέναι, ταύτῃ ἔτι εἶχεν ἀνομοίως. τοῦτο δὴ τὸ
κατάλοιπον ἀπειργάζετο αὐτοῦ πρὸς τὴν τοῦ παρα-
δείγματος ἀποτυπούμενος φύσιν. ἧπερ οὖν νοῦς
ἐνούσας ἰδέας τῷ ὃ ἔστι ζῶον, οἷαί τε ἔνεισι καὶ
ὅσαι, καθορᾷ, τοιαύτας καὶ τοσαύτας διενοήθη δεῖν
καὶ τόδε σχεῖν. εἰσὶ δὴ τέτταρες, μία μὲν οὐράνιον
40 θεῶν γένος, ἄλλη δὲ πτηνὸν καὶ ἀεροπόρον, τρίτη δὲ
ἔνυδρον εἶδος, πεζὸν δὲ καὶ χερσαῖον τέταρτον.

1 An allusion to the name “ρ]δποὶβ,᾽" ἐ.6. ‘‘ wanderers ”’

ef. 38 c.
2 2,6. the Great World-Year, which is completed when all
the planets return simultaneously to their original starting-
paint, Its length was variously computed : Plato seems to
eee ΡΟΣΙΉΒΟΝΟΣ ἃ ΘΙ ΣΌΝ Rep. 546 Β ff.).
 TIMAEUS

have not been discovered by men (save for a few out

of the many); wherefore they have no names for
them, nor do they compute and compare their rela-
tive measurements, so that they are not aware, as a
rule, that the “‘ wanderings ’’! of these bodies, which
are hard to calculate and of wondrous complexity,
constitute Time. Nevertheless, it is still quite
possible to perceive that the complete number of
Time fulfils the Complete Year? when all the eight
circuits, with their relative speeds, finish together
and come to a head, when measured by the revolution
of the Same and Similarly-moving. In this wise and
for these reasons were generated all those stars which
turn themselves about as they travel through Heaven,
to the end that this Universe might be as similar
as possible to the perfect and intelligible Living
Creature in respect of its imitation of the Eternal
Nature thereof.
Now in all other respects this World had already,
with the birth of Time, been wrought in the similitude
of that whereunto it was being likened, but inasmuch
as it did not as yet contain generated within it the
whole range of living creatures, therein it was still
dissimilar. So this part of the work which was still
undone He completed by moulding it after the nature
of the Model. According, then, as Reason perceives
Forms existing in the Absolute Living Creature, such
and so many as exist therein did He deem that this
World also should possess. And these Forms are
four,—one the heavenly kind of gods*; another the
winged kind which traverses the air; thirdly, the
class which inhabits the waters; and fourthly, that
8 4,4. the stars.

83
 PLATO
40
τοῦ μὲν οὖν θείου τὴν πλείστην ἰδέαν ἐκ πυρὸς
ἀπειργάζετο, ὅπως 6 τι λαμπρότατον ἰδεῖν τε κάλ-
ιστον εἴη, τῷ δὲ παντὶ προσεικάζων εὔκυκλον
ἐποίει, τίθησί τε εἰς τὴν τοῦ κρατίστου φρόνησιν
ἐκείνῳ ξυνεπόμενον, νείμας περὶ πάντα κύκλῳ τὸν
οὐρανόν, κόσμον ἀληθινὸν αὐτῷ πεποικιλμένον
εἶναι καθ᾽ ὅλον. κινήσεις δὲ δύο προσῆψεν ἑκάστῳ,
τὴν μὲν ἐν ταὐτῷ κατὰ ταὐτὰ περὶ τῶν αὐτῶν ἀεὶ
τὰ αὐτὰ ἑαυτῷ διανοουμένῳ, τὴν δὲ εἰς τὸ πρόσθεν
ὑπὸ τῆς ταὐτοῦ καὶ ὁμοίου περιφορᾶς κρατουμένῳ᾽
τὰς δὲ πέντε κινήσεις ἀκίνητον καὶ ἑστός, ἵiv’ ὅ τι
μάλιστα αὐτῶν ἕκαστον γένοιτο ὡς ἄριστον. ἐξ
ἧς δὴ τῆς αἰτίας γέγονεν ὅσ᾽ ἀπλανῆ τῶν ἄστρων
ζῶα θεῖα ὄντα καὶ ἀΐδια καὶ κατὰ ταὐτὰ ἐν ταὐτῷ
στρεφόμενα ἀεὶ μένει: τὰ δὲ τρεπόμενα καὶ πλάνην
τοιαύτην ἴσχοντα, καθάπερ ἐν τοῖς πρόσθεν ἐρρήθη,
κατ᾽ ἐκεῖνα γέγονε. “γῆν δὲ τροφὸν μὲν ἡμετέραν,
εἱλλομένην δὲ περὶ τὸν διὰ παντὸς πόλον τεταμένον
C φύλακα καὶ δημιουργὸν νυκτός τε καὶ ἡμέρας
ἐμηχανήσατο, πρώτην καὶ πρεσβυτάτην θεῶν ὅσοι
ἐντὸς οὐρανοῦ γεγόνασι. χορείας δὲ τούτων αὐτῶν
καὶ παραβολὰς ἀλλήλων, καὶ [περὶ] τὰς τῶν
1 ἀπειργάζετο some Mss.: ἀπήρξατο best Μ8., Zur.
2 περὶ bracketed by Ast.
1 2,9. the fixed stars, and their sphere which moves with
the daily rotation of the spherical Cosmos (the motion proper
to ‘‘ intelligence,” cf. 36 c, Cratyl. 411 Ὁ).
2 2,6. the “ intelligent ’’ outermost sphere of “‘ the Same ”’
(cf. the derivation of φρόνησις from φορά in Cratyl. 411 Ὁ).
® There is a play here on the word κόσμος, as meaning
(1) ‘* adornment,” (2) “‘ universe.”
ὁ 2,6. (1) the rotation of the star on its own axis; (2) the
diurnal revolution of the sphere of fixed stars,
5 Cf. 34 a, 43 B.
84
 TIMAEUS

which goes on foot on dry land. The form of the

divine class ! He wrought for the most part out of fire,
that this kind might be as bright as possible to behold
and as fair; and likening it to the All He made it
truly spherical ; and He placed it in the intelligence ?
of the Supreme to follow therewith, distributing it
round about over all the Heaven, to be unto it a
veritable adornment? cunningly traced over the
whole. And each member of this class He endowed
with two motions,* whereof the one is uniform
motion in the same spot, whereby it conceives always
identical thoughts about the same objects, 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 motions ὅ they are at rest
and move not, so that each of them may attain the
greatest possible perfection. From this cause, then,
came into existence all those unwandering stars
which are living creatures divine and eternal and
abide for ever revolving uniformly in the same spot ;
and those which keep swerving and wandering have
been generated in the fashion previously described.
And Earth, our nurse, which is globed around ® the
pole that stretches through all, He framed to be the
wardress and fashioner of night and day, she being
the first and eldest of all the gods which have come
into existence within the Heaven. But the choric
dances of these same stars and their crossings one of
6 The word εἵλλεσθαι (or MdreoGar) is taken by some to
imply ‘“‘ oscillation ”’ or “‘ rotation ”’ (cf. Aristot. De caelo ii.
293 b 30); but it seems best to suppose that Plato is here
regarding the Earth as stationary. Her potential motion
(we may assume) is equal and opposite to that of the Universe,
of which she is the centre, and by thus neutralizing it she
remains at rest.
85
 PLATO
40
κύκλων πρὸς ἑαυτοὺς ἐπανακυκλήσεις καὶ προ-
’ Α

χωρήσεις, ἔν τε ταῖς ξυνάψεσιν ὁποῖοι τῶν θεῶν Kar’

ἀλλήλους γιγνόμενοι καὶ ὅσοι καταντικρύ, μεθ᾽ οὔσ-
τινάς τε ἐπίπροσθεν ἀλλήλοις ἡμῖν τε κατὰ χρόνους
οὕστινας ἕκαστοι κατακαλύπτονται καὶ πάλιν ἀνα-
D φαινόμενοι φόβους καὶ σημεῖα τῶν μετὰ ταῦτα
\ ~ lon A “--

γενησομένων τοῖς ov! δυναμένοις λογίζεσθαι πέμ-

- ’,

πουσι, τὸ λέγειν ἄνευ διόψεως τούτων αὐτῶν

μιμημάτων μάταιος ἂν εἴη πόνος" ἀλλὰ ταῦτά τε
ἱκανῶς ἡμῖν ταύτῃ καὶ τὰ περὶ θεῶν ὁρατῶν καὶ
γεννητῶν εἰρημένα φύσεως ἐχέτω τέλος.
Περὶ δὲ τῶν ἄλλων δαιμόνων εἰπεῖν καὶ γνῶναι
τὴν γένεσιν μεῖζον ἢ καθ᾽ ἡμᾶς, πειστέον δὲ τοῖς
aA wn > ς “- A

εἰρηκόσιν ἔμπροσθεν, ἐκγόνοις μὲν θεῶν οὖσιν, ὡς

3 / δι ~ Ss

ἔφασαν, σαφῶς δέ που τούς ye αὑτῶν προγόνους

A / / A

A \ A
εἰδόσιν: ἀδύνατον οὖν θεῶν παισὶν ἀπιστεῖν, καίπε
ἄνευ τε εἰκότων καὶ ἀναγκαίων ἀποδείξεων λέγου-
Ἁ 3 ’

s\\> e SoA , > ͵ ἐ

σιν, ἀλλ’ ὡς οἰκεῖα φάσκουσιν ἀπαγγέλλειν ἑπο-
μένους τῷ νόμῳ πιστευτέον. οὕτως οὖν κατ᾽
ἐκείνους ἡμῖν ἡ γένεσις περὶ τούτων τῶν θεῶν
ΓΝ τς e 4 \ ’ὔ “- a

ἐχέτω καὶ λεγέσθω. Τ᾽Ὡς τε καὶ Οὐρανοῦ παῖδες

> , x / a 4 >) A aA

Ὠκεανός τε Kat Τηθὺς ἐγενέσθην, τούτων δὲ

A \ 9 /

Φόρκυς Κρόνος τε καὶ Ῥέα καὶ ὅσοι μετὰ τούτων,

λ ἐ

9 Q , ν. ¢ns . Ὁ \ i
4] ἐκ δὲ Κρόνου καὶ “Péas Ζεὺς Ἥρα τε καὶ πάντες
ὅσους ἴσμεν ἀδελφοὺς λεγομένους αὐτῶν, ἔτι τε
3 \ / A

τούτων ἄλλους ἐκγόνους.

Ἐπεὶ δ᾽ οὖν πάντες ὅσοι τε περιπολοῦσι φανερῶς
> \ > > 4 σ ~ ~

καὶ ὅσοι φαίνονται καθ᾽ ὅσον ἂν ἐθέλωσι θεοὶ

a ΄σ {f > σ Ἃ 3 / Ἁ

1 οὐ omitted by most mss. and Zur.

1 4,6. such instruments as a celestial globe or planetarium.
86
 TIMAEUS

another, and the relative reversals and progressions

of their orbits, and which of the gods meet in their
conjunctions, and how many are in opposition, and
behind which and at what times they severally pass
before one another and are hidden from our view,
and again re-appearing send upon men unable to cal-
culate alarming portents of the things which shall
come to pass hereafter,—to describe all this without
an inspection of models! of these movements would
be labour in vain. Wherefore, let this account suffice
us, and let our discourse concerning the nature of
the visible and generated gods have an end.
Concerning the other divinities, to discover and
declare their origin is too great a task for us, and we
must trust to those who have declared it aforetime,
they being, as they affirmed, descendants of gods
and knowing well, no doubt, their own forefathers.?
It is, as I say, impossible to disbelieve the children
of gods, even though their statements lack either
probable or necessary demonstration ; and inasmuch
as they profess to speak of family matters, we must
follow custom and believe them. Therefore let the
generation of these gods be stated by us, following
their account, in this wise: Of Gé and Uranus were
born the children Oceanus and Tethys ; and of these,
Phorkys, Cronos, Rhea, and all that go with them;
and of Cronos and Rhea were born Zeus and Hera and
all those who are, as we know, called their brethren;
and of these again, other descendants.
Now when all the gods, both those who revolve
manifestly 8 and those who manifest themselves so
2 This is, obviously, ironical; οὐ. Cratyl. 402 5, Phileb. 66 c.
2 2,4. the Stars ; the others are the deities of popular belief
(such as Homer depicts).
87
 PLATO
41
γένεσιν ἔσχον, λέγει πρὸς αὐτοὺς ὁ τόδε TO πᾶν
4 » v4 A > A € / A A

γεννήσας τάδε: Θεοὶ θεῶν, ὧν ἐγὼ δημιουργὸς

πατήρ τε ἔργων, [ἃ du ἐμοῦ γενόμενα" ἄλυτα ἐμοῦ
ye μὴ" ἐθέλοντος. τὸ μὲν οὖν δὴ δεθὲν πᾶν λυτόν,
λο 0 “λ 4 A Ss or ὃ θὲ “-. λ /

Bro γε μὴν καλῶς ἁρμοσθὲν καὶ ἔχον εὖ λύειν

ἐθέλειν κακοῦ. δι’ ἃ καὶ ἐπείπερ γεγένησθε, ἀ-
3 Uh A >) ἃ \ > ’ὔ , >

θάνατοι μὲν οὐκ ἐστὲ οὐδ᾽ GAUTOL τὸ πάμπαν, οὔ τι

μὲν δὴ λυθήσεσθέ ye οὐδὲ τεύξεσθε θανάτου μοίρας,
x A ’ 4 9 \ / 4 /

τῆς ἐμῆς βουλήσεως μείζονος ἔτι δεσμοῦ καὶ

κυριωτέρου λαχόντες ἐκείνων οἷς ὅτ᾽ ἐγίγνεσθε
ξυνεδεῖσθε. νῦν οὖν ὃ λέγω πρὸς ὑμᾶς ἐνδεικνύ-
μενος, μάθετε. θνητὰ ἔτι γένη λοιπὰ τρί᾽ ἀγέννητα.
τούτων δὲ μὴ γενομένων οὐρανὸς ἀτελὴς ἔσται" τὰ
5 A 9 A

yap ἅπαντα ev
δὴ “ 9
αὑτῷ γένη ζώων οὐχ ἕξει, δεῖ δέ, εἰ
e “ΟΡ , £ 9 7 A , >

,ὕ , ς σι , > 9 x \ A
Ο μέλλει τέλειος ἱκανῶς εἶναι. du’ ἐμοῦ δὲ ταῦτα
γενόμενα καὶ βίου μετασχόντα θεοῖς ἰσάζοιτ᾽ av:
> ΠΝ , Cte Φ , >
iv’ οὖν θνητά τε ἦ TO TE πᾶν τόδε ὄντως ἅπαν 7,
τρέπεσθε κατὰ φύσιν ὑμεῖς ἐπὶ τὴν τῶν ζώων
δημιουργίαν, μὶμούμενοι τὴν ἐμὴν δύναμιν περὶ
’ὔ 4 a

τὴν ὑμετέραν γένεσιν. καὶ καθ᾽ ὅσον μὲν αὐτῶν

ἀθανάτοις ὁμώνυμον εἶναι προσήκει, θεῖον λεγόμενον
ἡγεμονοῦν 7 ἐν αὐτοῖς τῶν ἀεὶ δίκῃ Kal ὑμῖν
~ an ~ 3 Ν᾿ ld A

9 f e ,
ἐθελόντων ἕπεσθαι, σπείρας καὶ ‘oeὑπαρξάμενος
/ >
ἐγὼ4

D παραδώσω" τὸ δὲ λοιπὸν ὑμεῖς, ἀθανάτῳ θνητὸν

- A A X Cy A 9 / 4

προσυφαίνοντες, ἀπεργάζεσθε ζῶα καὶ yevvare

9 / a \ A

24... γενόμενα bracketed by Rawack, after Philo, al.

2 ye μὴ] y Zur., with some ss.

1 An intensive form of expression, like the Biblical ‘ King

of kings and Lord of lords.”
88
 TIMAEUS

far as they choose, had come to birth, He that

generated this All addressed them thus :
““ Gods of gods,! those works whereof I am framer
and father are indissoluble save by my will. For
though all that is bound may be dissolved, yet to
will to dissolve that which is fairly joined together
and in good case were the deed of a wicked one.
Wherefore ye also, seeing that ye were generated,
are not wholly immortal or indissoluble, yet in no
wise shall ye be dissolved nor incur the doom of
death, seeing that in my will ye possess a bond
greater and more sovereign than the bonds where-
with, at your birth, ye were bound together. Now,
therefore, what I manifest and declare unto you do
ye learn. Three mortal kinds? still remain un-
generated ; but if these come not into being the
Heaven will be imperfect ; for it will not contain
within itself the whole sum of the kinds of living
creatures, yet contain them it must if it is to be fully
perfect. But if by my doing these creatures came
into existence and partook of life, they would be
made equal unto gods; in order, therefore, that
they may be mortal and that this World-all may be
truly All, do ye turn yourselves, as Nature directs,
to the work of fashioning these living creatures,
imitating the power showed by me in my generating
of you. Now so much of them as it is proper to
designate ‘immortal,’ the part we call divine which
rules supreme in those who are fain to follow justice
always and yourselves, that part I will deliver unto
you when I have sown it and given it origin. For
the rest, do ye weave together the mortal with the
immortal, and thereby fashion and generate living
2 Viz. the inhabitants of air, of water, and of earth.
59 89
 PLATO
41
τροφήν τε διδόντες αὐξάνετε καὶ φθίνοντα πάλιν
δέχεσθε.
4

Tair’ εἶπε, καὶ πάλιν ἐπὶ τὸν πρότερον κρατῆρα,

a > \ ,ὔ 2 ee A 4 ~

ἐν ᾧ τὴν τοῦ παντὸς ψυχὴν κεραννὺς ἔμισγε, TA’

3 A \

τῶν πρόσθεν ὑπόλοιπα κατεχεῖτο μίσγων τρόπον

~ A 4

μέν τινα τὸν αὐτόν, ἀκήρατα δ᾽ οὐκέτι κατὰ ταὐτὰ

ὡσαύτως, ἀλλὰ δεύτερα καὶ τρίτα. ξυστήσας δὲ τὸ
e / 3 Ἁ , A 4 la \ \

πᾶν διεῖλε ψυχὰς ἰσαρίθμους τοῖς ἄστροις ἔνειμέ θ

a A A 9 / A Ld W / >

E ἑκάστην πρὸς ἕκαστον, καὶ ἐμβιβάσας ws ἐς ὄχημα

€

τὴν τοῦ παντὸς φύσιν ἔδειξε, νόμους τε τοὺς εἷμαρ-

μένους εἶπεν αὐταῖς, ὅτι γένεσις πρώτη μὲν ἔσοιτο
τεταγμένη μία πᾶσιν, ἵνα μήτις ἐλαττοῖτο ὑπ᾽
αὐτοῦ, δέοι δὲ σπαρείσας αὐτὰς εἰς τὰ προσήκοντα
ἑκάσταις ἕκαστα ὄργανα χρόνων φῦναι ζώων τὸ
42 θεοσεβέστατον, διπλῆς δὲ οὔσης τῆς ἀνθρωπίνης A ~ /

φύσεως τὸ κρεῖττον τοιοῦτον εἴη γένος ὃ καὶ ἔπειτα

κεκλήσοιτο ἀνήρ. ὁπότε δὴ σώμασιν ἐμῴφυτευ-
θεῖεν ἐξ ἀνάγκης, καὶ τὸ μὲν προσίοι, τὸ δ᾽ ἀπίοι
A A ’ A > 3

τοῦ σώματος αὐτῶν, πρῶτον μὲν αἴσθησιν ἀναγ-

a A A fe 3

Kaiov εἴη μίαν πᾶσιν ἐκ βιαίων παθημάτων ξύμ-

a ~ 4 /

dutov γίγνεσθαι, δεύτερον δὲ ἡδονῇ Kai λύπῃ με-

, A e ~ 4 4

μιγμένον ἔρωτα, πρὸς δὲ τούτοις φόβον καὶ θυμὸν

A % V4 / \

Β ὅσα τε ἑπόμενα αὐτοῖς καὶ ὁπόσα ἐναντίως πέφυκε A 4 ,

διεστηκότα" ὧν εἰ μὲν κρατήσοιεν, δίκῃ βιώσοιντο, ,

κρατηθέντες δὲ ἀδικίᾳ. καὶ ὃ μὲν εὖ τὸν προσ-

\ > , \ ¢

ἥκοντα χρόνον βιούς, πάλιν εἰς τὴν τοῦ ξυννόμου

la ’ 4 / 3 \ ~ a

1 Cf. Laws 899 a. 8. 4.6. star.

90
 TIMAEUS

creatures, and give them food that they may grow,

and when they waste away receive them to your-
selves again.”
Thus He spake, and once more into the former
bowl, wherein He had blended and mixed the Soul
of the Universe, He poured the residue of the previous
material, mixing it in somewhat the same manner,
yet no longer with a uniform and invariable purity,
but second and third in degree of purity. And when
He had compounded the whole He divided it into
souls equal in number to the stars, and each several
soul He assigned to one star, and setting them each
as it were in a chariot } He showed them the nature
of the Universe, and declared unto them the laws
of destiny,—namely, how that the first birth should
be one and the same ordained for all, in order that
none might be slighted by Him; and how it was
needful that they, when sown each into his own
proper organ of time,? should grow into the most
god-fearing of living creatures; and that, since
human nature is two-fold, the superior sex is that
which hereafter should be designated “ man.”” And
when, by virtue of Necessity, they should be im-
planted in bodies, and their bodies are subject to
influx and efflux, these results would necessarily
follow,—firstly, sensation that is innate and common
to all proceeding from violent affections ; secondly,
desire mingled with pleasure and pain ; and besides
these, fear and anger and all such emotions as are
naturally allied thereto, and all such as are of a
different and opposite character. And if they shall
master these they will live justly, but if they are
mastered, unjustly. And he that has lived his
appointed time well shall return again to his abode
91
 PLATO
42
πορευθεὶς 4
οἴκησιν
ἢ’
ἄστρου,
Μ
βίον 4
εὐδαίμονα
9 4
καὶ A

συνήθη ἕξοι: σφαλεὶς δὲ τούτων εἰς γυναικὸς φύσιν

22» “ 4 \ , > A 4

ἐν TH δευτέρᾳ γενέσει μεταβαλοῖ: μὴ παυόμενός τε

3 “σ᾿ A

ἐν τούτοις ἔτι κακίας, τρόπον ὃν κακύνοιτο, κατὰ

3

τὴν ὁμοιότητα τῆς τοῦ τρόπου γενέσεως εἴς τινα

Ἂ A “aA

τοιαύτην ἀεὶ μεταβαλοῖ θήρειον φύσιν, ἀλλάττων τε

’ > ἘΝ aA / ’ 5 ΄,

οὐ πρότερον πόνων λήξοι, πρὶν τῇ ταὐτοῦ καὶ ὁμοίου

3 ’ ’ 4 \ A 3 A SF oe ,ὔ

περιόδῳ τῇ ἐν αὑτῷ ξυνεπισπώμενος τὸν πολὺν

ὄχλον καὶ ὕστερον προσφύντα ἐκ πυρὸς καὶ ὕδατος
καὶ ἀέρος καὶ γῆς, θορυβώδη καὶ ἄλογον ὄντα λόγῳ
Nip FZ, \ a tf \ ὧν 7 /

κρατήσας εἰς TO τῆς πρώτης Kal ἀρίστης ἀφίκοιτο

3 A ~ A > 4

εἶδος ἕξεως.
Ul

Διαθεσμοθετήσας δὲ πάντα αὐτοῖς ταῦτα, ἵνα

Υ Ἁ , 3 A A @

τῆς ἔπειτα εἴη κακίας ἑκάστων ἀναίτιος, ἔσπειρε

aA ς

τοὺς μὲν εἰς γῆν, τοὺς δ᾽ εἰς σελήνην, τοὺς δ᾽ εἰς

a 3 3 /

τἄλλα ὅσα ὄργανα χρόνου. τὸ δὲ μετὰ TOV σπόρον

Le 4 A

τοῖς νέοις παρέδωκε θεοῖς σώματα πλάττειν θνητά,

τό τε ἐπίλοιπον ὅσον ἔτι ἦν ψυχῆς ἀνθρωπίνης
se μή “-Ἔ

δέον προσγενέσθαι, τοῦτο καὶ πάνθ᾽ ὅσα ἀκόλουθα

aA A (é >

ἐκείνοις ἀπεργασαμένους ἄρχειν, καὶ κατὰ δύναμιν

4 A

6 τι κάλλιστα καὶ ἄριστα TO θνητὸν διακυβερνᾷν

A A A

ζῶον, 6 τι μὴ κακῶν αὐτὸ ἑαυτῷ γίγνοιτο αἴτιον.

“κι “ ς A /

Καὶ ὁ μὲν δὴ ἅπαντα ταῦτα διατάξας ἔμενεν ἐν

τῷ ἑαυτοῦ κατὰ τρόπον ἤθει" μένοντος δὲ νοήσαντες
PR ἐς a Ld 4

ot παῖδες THY τοῦ πατρὸς πρόσταξιν' ἐπείθοντο αὐτῇ,

aA Lo) \ ~

καὶ λαβόντες ἀθάνατον ἀρχὴν θνητοῦ ζώου, μι-

> \ A

μούμενοι τὸν σφέτερον δημιουργόν, πυρὸς καὶ γῆς

ὕδατός τε καὶ ἀέρος ἀπὸ τοῦ κόσμου δανειζόμενοι
3

1 πρόσταξιν one Μ8.: διάταξιν Zur.

1 Cf. 90 E.
92
 TIMAEUS

in his native star, and shall gain a life that is blessed

and congenial; but whoso has failed therein shall
be changed into woman’s nature at the second
birth ;! and if, in that shape, he still refraineth not
from wickedness he shall be changed every time,
according to the nature of his wickedness, into some
bestial form after the similitude of his own nature;
nor in his changings shall he cease from woes until
he yields himself to the revolution of the Same and
Similar that is within him, and dominating by force
of reason that burdensome mass which afterwards
adhered to him of fire and water and earth and air,
a mass tumultuous and irrational, returns again to the
semblance of his first and best state.
When He had fully declared unto them all these
ordinances, to the end that He might be blameless
in respect of the future wickedness of any one of
them, He proceeded to sow them, some in the Earth,
some in the Moon, others in the rest of the organs
of Time. Following upon this sowing, He delivered
over to the young gods the task of moulding mortal
bodies, and of framing and controlling all the rest of
the human soul which it was still necessary to add,
together with all that belonged thereto, and of
governing this mortal creature in the fairest and best
way possible, to the utmost of their power, except
in so far as it might itself become the cause of its
own evils.
So He, then, having given all these commands, was
abiding in His own proper and wonted state. And
as He thus abode, His children gave heed to their
Father’s command and obeyed it. They took the
immortal principle of the mortal living creature, and
imitating their own Maker, they borrowed from the
93
 PLATO

43 μόρια ὡς ἀποδοθησόμενα πάλιν, εἰς ταὐτὸν τὰ

4 e > , 4 2 3 A A

λ
αμβανόμενα
,
ξυνεκόλλων,
/
οὐ3 τοῖςa ἀλύτοις
LAV:
οἷς4
αὐτοὶ ξυνείχοντο δεσμοῖς, ἀλλὰ διὰ σμικρότητα
A A A

ἀοράτοις, πυκνοῖς γόμφοις ξυντήκοντες, ἕν ἐξ

3 ὕς aA , a >

ἁπάντων ἀπεργαζόμενοι σῶμα ἕκαστον, τὰς τῆς “- \ “"

ἀθανάτου ψυχῆς περιόδους ἐνέδουν εἰς ἐπίρρυτον A > 3 ’

σῶμα καὶ ἀπόρρυτον. at δὲ εἰς ποταμὸν ἐνδεθεῖσαι

πολὺν οὔτ᾽ ἐκράτουν οὔτ᾽ ἐκρατοῦντο, βίᾳ ὃ
\ wv 9 9 4 » 95 3 A ‘ >

Β ἐφέροντο καὶ ἔφερον, ὥστε τὸ μὲν ὅλον κινεῖσθαι

> / A ” σ A A [χὰ A

ζῶον, ἀτάκτως μὴν ὅπῃ τύχοι προϊέναι καὶ

ἀλόγως, τὰς ἕξ ἁπάσας κινήσεις ἔχον" εἴς τε γὰρ τὸ
πρόσθε καὶ ὄπισθεν καὶ πάλιν εἰς δεξιὰ Kal apt-
’ A yw - A / > A A >

στερὰ κάτω TE καὶ ἄνω καὶ πάντη κατὰ τοὺς ἕξ

A \

τόπους πλανώμενα προήειν. πολλοῦ γὰρ ὄντος τοῦ

{2 ~ “-

κατακλύζοντος καὶ ἀπορρέοντος κύματος, ὃ τὴν

τροφὴν παρεῖχεν, ἔτι μείζω θόρυβον ἀπειργάζετο τὰ
Ο τῶν προσπιπτόντων παθήματα ἑκάστοις, ὅτε πυρὶ
προσκρούσειε TO σῶμά Twos ἔξωθεν ἀλλοτρίῳ
A A

περιτυχὸν ἢ καὶ στερεῷ γῆς ὑγροῖς τε ὀλισθήμασιν

ὑδάτων, εἴτε ζάλῃ πνευμάτων ὑπ᾽ ἀέρος φερομένων
καταληφθείη, καὶ ὑπὸ πάντων τούτων διὰ τοῦ
, A A

σώματος αἱ κινήσεις ἐπὶ τὴν ψυχὴν φερόμεναι

ie 3: §

προσπίπτοιεν' at δὴ καὶ ἔπειτα διὰ ταῦτα ἐκλή-

4 a \ A

θησάν τε καὶ νῦν ἔτι αἰσθήσεις ξυνάπασαι κέκλην-

4 AN A 3

ται. καὶ δὴ Kal τότε ἐν TH παρόντι πλείστην καὶ

\ \ A

μεγίστην παρεχόμεναι κίνησιν, μετὰ τοῦ ῥέοντος

; , A

D ἐνδελεχῶς ὀχετοῦ κινοῦσαι καὶ σφοδρῶς σείουσαι

“a > a “- \ aA

1 2,6. omitting the seventh motion (“ rotation ”’), cf. 84 α.

2 2,6, αἴσθησις (“‘ sensation’) is here derived from ἀΐσσω
(" dart,” 66 rush a)

94
 TIMAEUS

Cosmos portions of fire and earth and water and air,

as if meaning to pay them back, and the portions so
taken they cemented together ; but it was not with
those indissoluble bonds wherewith they themselves
were joined that they fastened together the portions
but with numerous pegs, invisible for smallness ; and
thus they constructed out of them all each several
body, and within bodies subject to inflow and outflow
they bound the revolutions of the immortal Soul.
The souls, then, being thus bound within a mighty
river neither mastered it nor were mastered, but with
violence they rolled along and were rolled along
themselves, so that the whole of the living creature
was moved, but in such a random way that its pro-
gress was disorderly and irrational, since it partook
of all the six motions1!: for it progressed forwards
and backwards, and again to right and to left, and
upwards and downwards, wandering every way in all
the six directions. For while the flood which foamed
in and streamed out, as it supplied the food, was
immense, still greater was the tumult produced
within each creature as a result of the colliding
bodies, when the body of a creature happened to
meet and collide with alien fire from without, or with
a solid lump of earth or liquid glidings of waters, or
when it was overtaken by a tempest of winds driven
by air, and when the motions due to all these causes
rushing through the body impinged upon the Soul.
And for these reasons all such motions were then
termed “‘ Sensations,” 2 and are still so termed to-day.
Moreover, since at that time they were causing, for
the moment, constant and widespread motion, joining
with the perpetually flowing stream in moving and
violently shaking the revolutions of the Soul, they
95
 PLATO
43
τὰς τὴς ψυχῆς περιόδους, THY μὲν ταὐτοῦ παντά-
4a 4 aw \ A a tA

πασιν ἐπέδησαν ἐναντία αὐτῇ ῥέουσαι, καὶ ἐπέσχον

ἄρχουσαν καὶ ἰοῦσαν, τὴν δ᾽ αὖ θατέρου διέσεισαν, “-- A EO

ὥστε τὰς τοῦ διπλασίου καὶ τριπλασίου τρεῖς

ἑκατέρας ἀποστάσεις καὶ τὰς τῶν ἡμιολίων καὶ
ς R wa

ἐπιτρίτων καὶ ἐπογδόων μεσότητας καὶ ξυνδέσεις,

>

ἐπειδὴ παντελῶς λυταὶ οὐκ ἦσαν πλὴν ὑπὸ τοῦ

ξυνδήσαντος, πάσας μὲν στρέψαι στροφάς, πάσας
7

δὲ κλάσεις καὶ διαφθορὰς τῶν κύκλων ἐμποιεῖν,

\ - \ A ww ὔ 5 -

ς ~ > ,ὕ “
ὁσαχῆπερ ἦν δυνατόν, ὥστε μετ᾽ > ἀλλήλων
5 , ,
μόγις
ξυνεχομένας φέρεσθαι μέν, ἀλόγως δὲ φέρεσθαι,
4 7] , 3 t A 4,

τοτὲ μὲν ἀντίας, ἄλλοτε δὲ πλαγίας, τοτὲ δ᾽ ὑπτίας"

\ \ 3 , + \ ὔ A > ες ,

οἷον ὅταν τις ὕπτιος ἐρείσας τὴν κεφαλὴν μὲν ἐπὶ

ae A

γῆς, τοὺς δὲ πόδας ἄνω προσβαλὼν ἔχῃ πρός τινι,

τότε ἐν τούτῳ τῷ πάθει τοῦ τε πάσχοντος καὶ τῶν
ὁρώντων τά τε δεξιὰ ἀριστερὰ καὶ τὰ ἀριστερὰ
A

δεξιὰ ἑκατέροις τὰ ἑκατέρων φαντάζεται. ταὐτὸν

δὴ τοῦτο καὶ τοιαῦτα ἕτερα αἱ περιφοραὶ πάσχουσαι
44 σφοδρῶς, ὅταν γέ τῳ τῶν ἔξωθεν τοῦ ταὐτοῦ
“- Ὁ ’ wn ” “-- 3 “»

γένους ἢ τοῦ θατέρου περιτύχωσι, τότε ταὐτόν τῳ

vA Nv »-5-2ὦ vA , ie 9 ἢ

καὶ θάτερόν του τἀναντία τῶν ἀληθῶν προσαγο-

5 ~ “- -:

ρεύουσαι ψευδεῖς καὶ ἀνόητοι γεγόνασιν, οὐδεμία

τε ἐν αὐταῖς τότε περίοδος ἄρχουσα οὐδ᾽ ἡγεμών
A / 3

ἐστιν: αἷς δ᾽ ἂν ἔξωθεν αἰσθήσεις τινὲς φερόμεναι

> ae > Κλ ” 9 7 Ἁ »

καὶ προσπεσοῦσαι ξυνεπισπάσωνται καὶ τὸ Τῆς

ψυχῆς ἅπαν κύτος, τόθ᾽ αὗται κρατούμεναι κρατεῖν
δοκοῦσι. καὶ διὰ δὴ ταῦτα πάντα τὰ παθήματα νῦν
Β κατ᾽ ἀρχάς Te ἄνους ψυχὴ γίγνεται TO πρῶτον, ὅταν
9 7 A tA A ~

OF 88 π : Ὁ, 8ϊα.
96
 TIMAEUS

totally blocked the course of the Same by flowing

contrary thereto, and hindered it thereby in its ruling
and its going; while, on the other hand, they so
shook up the course of the Other that in the three
several intervals of the double and the triple,! and in
the mean terms and binding links of the 3, 4, and ,—
these being not wholly dissoluble save by Him who
had bound them together,—they produced all
manner of twistings, and caused in their circles
fractures and disruptions of every possible kind, with
the result that, as they barely held together one
with another, they moved indeed but moved irra-
tionally, being at one time reversed, at another
oblique, and again upside down. Suppose, for ex-
ample, that a man is in an upside down position,
with his head resting on the earth and his feet touch-
ing something above, then, in this position of the man
relative to that of the onlookers, his right will appear
left to them, and his left right, and so will theirs to
him. This, and such like, are just what the revolu-
tions of the Soul experience with intensity ; and
every time they happen upon any external object,
whether it be of the class of the Same or of the Other,”
they proclaim it to be the same as something or other
than something contrary to the truth, and thereby
prove themselves false and foolish, and devoid, at
such times, of any revolution that rules and guides.
And whenever external sensations ‘in their movement
collide with these revolutions and sweep along with
them also the whole vessel of the Soul, then the
revolutions, though actually mastered, appear to
have the mastery. Hence it comes about that, be-
cause of all these affections, now as in the beginning,
so often as the Soul is bound within a mortal body it
D2 97
 PLATO

εἰς σῶμα ἐνδεθῇ θνητόν" ὅταν

ὅ δὲ τὸ τῆς αὔξης καὶ
Hiab ἔλαττον ἐπίῃ ῥεῦμα, πάλιν δὲ αἱ περίοδοι
λαμβανόμεναι γαλήνης τὴν ἑαυτῶν ὁδὸν ἴἴωσι καὶ
καθιστῶνται μᾶλλον ἐπιόντος
ἐ τοῦ χρόνου, τότε ἤδη
πρὸς τὸ κατὰ φύσιν ἰόντων σχῆμα ἑκάστων τῶν
κύκλων αἱ περιφοραὶ κατευθυνόμεναι, τό τε θάτερον
καὶ τὸ ταὐτὸν προσαγορεύουσαι κατ᾽ ὀρθόν, ἔμ-
ῴρονα -τὸν ἔχοντα αὐτὰς γιγνόμενον ἀποτελοῦσιν. ἂν
Ο μὲν οὖν δὴ καὶ ξυνεπιλαμβάνηταί τις ὀρθὴ τροφὴ
παιδεύσεως, ὁλόκληρος ὑγιής τε παντελῶς, τὴν
μεγίστην ἀποφυγὼν νόσον, γίγνεται" καταμελήσας
δέ, χωλὴν τοῦ βίου διαπορευθεὶς ζωήν, ἀτελὴς καὶ
ἀνόητος εἰς “Λιδου πάλιν ἔρχεται. ταῦτα μὲν οὖν
ὕστερά ποτε γίγνεται: περὶ δὲ τῶν νῦν προτεθέντων
δεῖ διελθεῖν ἀκριβέστερον. τὰ δὲ πρὸ τούτων, περὶ
σωμάτων κατὰ μέρη τῆς γενέσεως καὶ περὶ ψυχῆς,
du ἅς τε αἰτίας καὶ προνοίας γέγονε θεῶν, τοῦ
D μάλιστα εἰκότος ἀντεχομένοις, οὕτω καὶ κατὰ
ταῦτα πορευομένοις διεξιτέον.
Τὰς μὲν δὴ θείας περιόδους δύο οὔσας, τὸ τοῦ
παντὸς σχῆμα ἀπομιμησάμενοι περιφερὲς ὄν, εἰς
σφαιροειδὲς σῶμα ἐνέδησαν, τοῦτο ὃ νῦν κεφαλὴν
ἐπονομάζομεν, ὃ θειότατόν τ᾽ ἐστὶ καὶ τῶν ἐν ἡμῖν
πάντων δεσποτοῦν. ᾧ καὶ πᾶν τὸ σῶμα παρέδοσαν
ὑπηρεσίαν αὐτῷ ξυναθροίσαντες θεοί, κατανοή-
σαντες ὅτι πασῶν ὅσαι κινήσεις ἔσοιντο μετέχοι"
E ἵν’ οὖν μὴ κυλινδούμενον ἐπὶἐ γῆς ὕψη τε καὶ βάθη
παντοδαπὰ ἐχούσης ἀποροῖ τὰ μὲν ὑπερβαίνειν,
1 Cf. 86 ©; Phaedo 81 c, 83 pv.
. ae1.6. mperances; of. 86 8 ff., Laws 863 c ff.
86 5 9c, D.
Ariat Cf. 13°C, 81 Ὁ. aay
98
 TIMAEUS
becomes at the first irrational.1 But as soon as the
stream of increase and nutriment enters in less
volume, and the revolutions calm down and pursue
their own path, becoming more stable as time pro-
ceeds, then at length, as the several circles move
each according to its natural track, their revolutions
are straightened out and they announce the Same
and the Other aright, and thereby they render their
possessor intelligent. And if so be that this state of
his soul be reinforced by right educational training,
the man becomes wholly sound and faultless, having
escaped the worst of maladies 2; but if he has been
wholly negligent therein, after passing a lame exist-
ence in life he returns again unperfected and un-
reasoning to Hades. These results, however, come
about at a later time. Regarding the subjects now
before us, we must give a more exact exposition;
and also regarding the subjects anterior to these,
namely, the generation of bodies in their several parts,
and the causes and divine counsels whereby the Soul
has come into existence, we must hold fast to the most
probable * account, and proceed accordingly, in the
exposition now to be given.
The divine revolutions, which are two, they bound
within a sphere-shaped body, in imitation of the
spherical form ὅ of the All, which body we now call the
“head,” it being the most divine part and reigning
over all the parts within us. To it the gods delivered
over the whole of the body they had assembled to be
its servant, having formed the notion thatitshould par-
take in all the motions which were to be. In order,
then, that it should not go rolling upon the earth, which
has all manner of heights and hollows, and be at a
loss how to climb over the one and climb out of the
99
 PLATO

ἔνθεν δὲ ἐκβαίνειν, ὄχημ᾽ αὐτῷ τοῦτο καὶ εὐπορίαν

ἔδοσαν. ὅθεν δὴ μῆκος τὸ σῶμα ἔσχεν, ἐκτατά τε
κῶλα καὶ καμπτὰ ἔφυσε τέτταρα θεοῦ μηχανη-
σαμένου πορεῖα, οἷς ἀντιλαμβανόμενον καὶ ἀπ-
45 ερειδόμενον διὰ πάντων τόπων πορεύεσθαι δυνατὸν
γέγονε, τὴν τοῦ θειοτάτου καὶ ἱερωτάτου φέρον
οἴκησιν ἐπάνωθεν ἡμῶν. σκέλη μὲν οὖν χεῖρές τε
ταύτῃ καὶ διὰ ταῦτα προσέφυ πᾶσι: τοῦ δ᾽ ὄπισθεν
τὸ πρόσθεν τιμιώτερον καὶ ἀρχικώτερον νομίζοντες
θεοὶ ταύτῃ τὸ πολὺ τῆς πορείας ἡμῖν ἔδοσαν. ἔδει
δὴ διωρισμένον ἔχειν καὶ ἀνόμοιον τοῦ σώματος τὸ
πρόσθεν ἄνθρωπον. διὸ πρῶτον μὲν περὶ τὸ τῆς
κεφαλῆς κύτος, ὑποθέντες αὐτόσε τὸ πρόσωπον,
ὄργανα ἐνέδησαν τούτῳ πάσῃ τῇ τῆς ψυχῆς προνοίᾳ,
καὶ διετάξαντο τὸ μετέχον ἡγεμονίας τοῦτ᾽ εἶναι τὸ
κατὰ φύσιν πρόσθεν. τῶν δὲ ὀργάνων πρῶτοι' μὲν
φωσῴφόρα ἕξυνετεκτήναντο ὄμματα, τοιᾷδε ἐνδή-
σαντες αἰτίᾳ. τοῦ πυρὸς ὅσον τὸ μὲν κάειν οὐκ
Ps a A σ΄ A 4 3

ἔσχε, τὸ δὲ παρέχειν φῶς ἥμερον, οἰκεῖον ἑκάστης

ἡμέρας, σῶμα ἐμηχανήσαντο ,γίγνεσθαι. τὸ γὰρ
ἐντὸς ἡμῶν ἀδελφὸν ὃν τούτου πῦρ εἰλικρινὲς
ἐποίησαν διὰ τῶν ὀμμάτων ῥεῖν λεῖον καὶ πυκνὸν
ὅλον μέν, μάλιστα δὲ τὸ μέσον ξυμπιλήσαντες τῶν
ὀμμάτων, ὥστε τὸ μὲν ἄλλο ὅσον παχύτερον
στέγειν πᾶν, τὸ τοιοῦτον δὲ μόνον αὐτὸ καθαρὸν
διηθεῖν. ὅταν οὖν μεθημερινὸν 2ἢ φῶς περὶ τὸ τῆς
ὄψεως ῥεῦμα, τότ᾽ ἐκπῖπτον ὅμοιον πρὸς ὅμοιον,
ξυμπαγὲς γενόμενον, ἕν σῶμα- οἰκειωθὲν ξυνέστη
1 There is ἃ play here on the words ἥμερον (“Ὃ mild”)...
ἡμέρας (“day”); of. Cratyl. 418 c.
2 ision is explained on the principle that“‘like is known
by like”’: a fire-stream issuing from the eye meets a fire-
100
 TIMAEUS

other, they bestowed upon it the body as a vehicle

and means of transport. And for this reason the body
acquired length, and, by God’s contriving, shot forth
four limbs, extensible and flexible, to serve as instru-
ments of transport, so that grasping with these and
supported thereon it was enabled to travel through
all places, bearing aloft the chamber of our most
divine and holy part. In this wise and for these
reasons were legs and hands attached to all men ; and
inasmuch as they demand the forepart superior to
the hinder part in honour and dignity, the Gods gave
us the most part of our going in this direction. Thus
it was necessary that man should have the forepart
of his body distinct and dissimilar. Wherefore, deal-
ing first with the vessel of the head, they set the face
in the front thereof and bound within it organs for
all the forethought of the Soul; and they ordained
that this, which is the natural front, should be the
leading part. And of the organs they constructed
first light-bearing eyes, and these they fixed in the
face for the reason following. They contrived that
all such fire as had the property not of burning but
of giving a mild light should form a body akin to the
light of every day.' For they caused the pure fire
within us, which is akin to that of day, to flow through
the eyes in a smooth and dense stream; and they
compressed the whole substance, and especially the
centre, of the eyes, so that they occluded all other
fire that was coarser and allowed only this pure kind
of fire to filter through. So whenever the stream of
vision is surrounded by mid-day light, it flows out
like unto like,? and coalescing therewith it forms one
stream coming from the object of vision (σύ. the view of
Empedocles).
101
 PLATO

κατὰ τὴν τῶν ὀμμάτων εὐθυωρίαν, ὅπῃπερ ἂν

45 A a a > Us 3 4 Ὁ Ἅ

ἀντερείδῃ τὸ προσπῖπτον ἔνδοθεν πρὸς ὃ τῶν ἔξω

> , LY A ” 4 a A ΝΜ

ξυνέπεσεν. ὁμοιοπαθὲς δὴ δι᾿ ὁμοιότητα πᾶν

D γενόμενον, ὅτου τε ἂν αὐτό ποτε ἐφάπτηται καὶ
Ψ ’ὔ 4

ὃ ἂν ἄλλο ἐκείνου, τούτων τὰς κινήσεις διαδιδὸν

εἰς ἅπαν τὸ σῶμα μέχρι τῆς ψυχῆς αἴσθησιν παρ-
/ , EQN gf A , > ,
ἔσχετο ταύτην, ἡ δὴ ὁρᾷν φαμέν. ἀπελθόντος δὲ1 εἰς>
νύκτα τοῦ Evyyevods πυρὸς ἀποτέτμηται" πρὸς yap
A \ \

ἀνόμοιον ἐξιὸν ἀλλοιοῦταί A

τε αὐτὸ Kal A KaTa-
σβέννυται, ται, ξυμφυὲς
ξυμφυὲς οὐκέτι τῷὉ πλησίον πλη pe γιγν
ἀέρι γιγνό-
μενον, ἅτε πῦρ οὐκ ἔχοντι. παύεταΐ τε οὖν ὁρῶν,
- A 3 Μ) ’ ’ εν Ca

ἔτι
ΝΜ
TE ἐπαγωγὸν ὕπνου γίγνεται: ’
σωτηρίαν ’
yap\

E ἣν
a
οἱe θεοὶ τῆς A
ὄψεως ἐμηχανήσαντο,
9
τὴν
\
τῶνA
βλε-
φάρων φύσιν, ὅταν ταῦτα ξυμμύσῃ, καθείργνυσι
’ A ,

τὴνA τοῦA πυρὸς ἐντὸς 3 A

δύναμιν, ἡ δὲ διαχεῖa TE καὶ \
ὁμαλύνει
e
Tas ἐντὸς κινήσεις, ὁμαλυνθεισῶν A
δὲ\
ἡσυχία
e Lf
γίγνεται,
’
γενομένηςὔ
δὲ πολλῆςA μὲν ἡσυχίας ’

Bpaxvovetpos ὕπνος ἐμπίπτει, καταλειφθεισῶν δέ 3 A

τινων κινήσεων μειζόνων, οἷαι Kal ἐν οἵοις ἂν A

46 τόποις λείπωνται, τοιαῦτα καὶ τοσαῦτα παρέσχοντο

’ , A A

ἀφομοιωθέντα ἐντός, ἔξω τε ἐγερθεῖσιν ἀπομνημὸ-

3 A .

νευόμενα, φαντάσματα.
Τὸ δὲ περὶ τὴν τῶν κατόπτρων εἰδωλοποιίαν,
\ \ \ A A ’ 3 ’

Kat πάντα ὅσα ἐμφανῆ Kat λεῖα, κατιδεῖν οὐδὲν

\ 4 Ὁ 3 A \ Aa a OA

ETL χαλεπόν" ἐκ yap τῆς ἐντὸς ἐκτός TE TOU πυρὸς

” A Δ ~

ἑκατέρου κοινωνίας ἀλλήλοις, ἑνός e

TE αὖ περὶ A τὴν
λειότητα ἑκάστοτε γενομένου καὶ πολλαχῇ μεταρ-
Β ρυθμισθέντος, πάντα τὰ τοιαῦτα ἐξ ἀνάγκης ἐμ-
daiverai, τοῦ περὶ τὸ πρόσωπον πυρὸς τῷ περὶ τὴν
102
 TIMAEUS

kindred substance along the path of the eyes’ vision,

wheresoever the fire which streams from within
collides with an obstructing object without. And
this substance, having all become similar in its pro-
perties because of its similar nature, distributes the
motions of every object it touches, or whereby it is
touched, throughout all the body even unto the Soul,
and brings about that sensation which we now term
“seeing.” But when the kindred fire vanishes into
night, the inner fire is cut off; for when it issues
forth into what is dissimilar it becomes altered in
itself and is quenched, seeing that it is no longer of
like nature with the adjoining air, since that air is
devoid of fire. Wherefore it leaves off seeing, and
becomes also an inducement to sleep. For the eyelids
—whose structure the Gods devised as a safeguard for
the vision,—when they are shut close, curb the power
of the inner fire ; which power dissipates and allays
the inward motions, and upon their allaying quiet
ensues; and when this quiet has become intense
there falls upon us a sleep that is well-nigh dreamless;
but when some greater motions are still left behind,
according to their nature and the positions they
occupy such and so great are the images they produce,
which images are copied within and are remembered
by the sleepers when they awake out of the dream.
And it is no longer difficult to perceive the truth
about the formation of images in mirrors and in bright
and smooth surfaces of every kind. It is from the
combination with each other of the inner and the
outer fires, every time that they unite on the smooth
surface and are variously deflected, that all such
reflections necessarily result, owing to the fire of the
‘reflected face coalescing with the fire of the vision
103
 PLATO
46
ὄψιν πυρὶ περὶ τὸ λεῖον καὶ λαμπρὸν ξυμπαγοῦς
γιγνομένου. δεξιὰ δὲ φαντάζεται τὰ ἀριστερά, ὅτι
ὅ
τοῖς ἐναντίοις μέρεσι τῆς ὄψεως περὶ τἀναντία
μέρη γίγνεται ἐπαφὴ παρὰ τὸ καθεστὸς ἔθος τῆς
προσβολῆς" δεξιὰ δὲ τὰ δεξιὰ καὶ τὰ ἀριστερὰ
ἀριστερὰ τοὐναντίον, ὅταν μεταπέσῃ ,ξυμπηγνύ-
C μενον ᾧ ξυμπήγνυται φῶς: τοῦτο δέ, ὅταν ἡ τῶν
κατόπτρων λειότης, ἔνθεν καὶ ἔνθεν ὕψη λαβοῦσα,
τὸ δεξιὸν εἰς τὸ ἀριστερὸν μέρος ἀπώσῃ τῆς
ὄψεως καὶ θάτερον ἐπὶ θάτερον. κατὰ δὲ τὸ
μῆκος στραφὲν τοῦ προσώπου ταὐτὸν τοῦτο ὕπτιον
ἐποίησε πᾶν φαίνεσθαι, τὸ κάτω πρὸς τὸ ἄνω τῆς
αὐγῆς τό τ᾽ ἄνω πρὸς τὸ κάτω πάλιν ἀπῶσαν.
Ταῦτ᾽ οὖν πάντ᾽ ἔστι τῶν ξυναιτίων, οἷς θεὸς
ὑπηρετοῦσι χρῆται τὴν τοῦ ἀρίστου κατὰ τὸ
D δυνατὸν ἰδέαν ἀποτελῶν" δοξάζεται δὲ ὑπὸ τῶν
πλείστων οὐ ξυναίτια ἀλλ᾽ αἴτια εἶναι τῶν πάντων,
ψύχοντα καὶ θερμαίνοντα πηγνύντα τε καὶ δια-
χέοντα καὶ ὅσα τοιαῦτα ἀπεργαζόμενα. λόγον δὲ
οὐδένα οὐδὲ νοῦν εἰς οὐδὲν δυνατὰ ἐ
ἔχειν ἐστί. τῶν
γὰρ ὄντων ᾧ νοῦν “μόνῳ κτᾶσθαι προσήκει, λεκτέον
ψυχήν" τοῦτο δὲ ἀόρατον, πῦρ δὲ καὶ ὕδωρ καὶ γῆ
καὶ ἀὴρ σώματα πάντα ὁρατὰ γέγονε. τὸν δὲ νοῦ
καὶ ἐπιστήμης ἐραστὴν ἀνάγκη τὰς τῆς ἔμφρονος
E φύσεως αἰτίας πρώτας “μεταδιώκειν, ὅσαι δὲ ὑπ᾽
ἄλλων μὲν κινουμένων, ἕτερα δ᾽ ἐξ ἀνάγκης κινούν-
τῶν γίγνονται, δευτέρας. ποιητέον δὴ κατὰ ταῦτα
1 9.0. when a man looks at his own face reflected in a
mirror. Cf. Soph. 266 c.
2 i.e. concave (and hemi-cylindrical).
8 These causes are ‘‘ secondary,” as contrasted with the
“* primary ”’ or First Cause (which is also the “ final Cause ”’),
“the Good ”’; cf. 29 ©, 68 εκ, Phaedo 99 8Β.
104
 TIMAEUS

on the smooth and bright surface. And left appears

as right, because contact takes place between
opposite portions of the visual stream and opposite
portions of the object, contrary to the regular mode
of collision. Contrariwise, right appears as right
and left as left whenever the fire changes sides on
coalescing with the object wherewith it coalesces;
and this occurs whenever the smooth surface of the
mirrors, being elevated on this side and on that,?
repels the right portion of the visual stream to the
left and the left to the right. And when this same
mirror is turned lengthwise to the face it makes the
whole face appear upside down, since it repels the
bottom of the ray to the top, and conversely the top
to the bottom.
Now all these are among the auxiliary Causes ὃ
which God employs as his ministers in perfecting, so
far as possible, the Form of the Most Good ; but by
the most of men‘* they are supposed to be not
auxiliary but primary causes of all things—cooling
and heating, solidifying and dissolving, and producing
all such effects. Yet they are incapable of possessing
reason and thought for any purpose. For, as we
must affirm, the one and only existing thing which
has the property of acquiring thought is Soul; and
Soul is invisible, whereas fire and water and earth and
air are all visible bodies ; and the lover of thought
and knowledge must needs pursue first the causes
which belong to the Intelligent Nature, and put
second all such as are of the class of things which
are moved by others, and themselves, in turn,
move others because they cannot help it. And we
4 ¢.g. Anaxagoras and the Atomists,

105
 PLATO
46
καὶ ἡμῖν" λεκτέα μὲν ἀμφότερα τὰ τῶν αἰτιῶν γένη,
χωρὶς δὲ ὅσαι
ὅ μετὰ νοῦ καλῶν καὶ ἀγαθῶν δημι-
ουργοὶ καὶ ὅσαι μονωθεῖσαι φρονήσεως τὸ τυχὸν
ἄτακτον ἑκάστοτε ἐξεργάζονται.
Τὰ μὲν οὖν τῶν ὀμμάτων ξυμμεταίτια πρὸς τὸ
σχεῖν τὴν δύναμιν ἣν νῦν εἴληχεν εἰρήσθω" 7τὸ δὲ
47 μέγιστον αὐτῶν εἰς ὠφέλειαν ἔργον,
ἐ du’ ὃ θεὸς αὖθ'
ἡμῖν δεδώρηται, μετὰ τοῦτο ῥητέον. ὄψις δὴ κατὰ
τὸν ἐμὸν λόγον αἰτία τῆς μεγίστης ὠφελείας γέγονεν
ἡμῖν, ὅτι τῶν νῦν λόγων περὶ"τοῦ παντὸς λεγομένων
οὐδεὶς oi
ἄν ποτε ἐρρήθη μήτε ἄστρα μήτε. ἥλιον μήτ᾽
οὐρανὸν ἰδόντων. νῦν δ᾽ ἡμέρα τε καὶ νὺξ ὀφθεῖσαι
μῆνές τε καὶ ἐνιαυτῶν περίοδοι μεμηχάνηνται μὲν
ἀριθμόν, χρόνου δὲ ἔννοιαν περί τε τῆς τοῦ παντὸς
φύσεως ζήτησιν ἔδοσαν: ἐξ ὧν ἐπορισάμεθα φιλο-
σοφίας γένος, οὗὗ μεῖζον ἀγαθὸν οὔτ᾽ ἦλθεν οὔθ᾽ ἥξει
ποτὲ τῷ θνητῷ γένει δωρηθὲν ἐκ θεῶν. λέγω δὴ
τοῦτο ὀμμάτων μέγιστον ἀγαθόν" τἄλλα δέ, ὅσα
ἐλάττω, τί ἂν ὑμνοῖμεν; ὧν ὁ μὴ φιλόσοφος τυ-
φλωθεὶς ὀδυρόμενος ἂν ἃ θρηνοῖ μάτην. ἀλλὰ τούτου'
λεγέσθω παρ᾽ ἡμῶν αὕτη ἐπὶ ταῦτα αἰτία, θεὸν
ἡμῖν ἀνευρεῖν δωρήσασθαί τε ὄψιν, ἵνα τὰς ἐν
οὐρανῷ κατιδόντες τοῦ νοῦ περιόδους χρησαίμεθα
ἐπὶ τὰς περιφορὰς τὰς τῆς παρ᾽ ἡμῖν διανοήσεως,
Cé υγγενεῖς ἐκείναις οὖσας, ἀταράκτοις τεταραγμένας,
ἐκμαθόντες δὲ καὶ λογισμῶν κατὰ φύσιν ὀρθότητος
μετασχόντες, μιμούμενοι τὰς τοῦ θεοῦ πάντως
1 rovrov some MSS.: Τοῦτο Zur.

1 Cf. 37 pb ff.
3 Cf. Phileb. 16 ¢ ff.
® An echo of Eurip. Phoenissae 1762 ἀλλὰ γὰρ τί ταῦτα
θρηνῶ καὶ μάτην ὀδύρομαι ;
10
 TIMAEUS

also must act likewise. We must declare both kinds

of Causes, but keep distinct those which, with
the aid of thought, are artificers of things fair and
good, and all those which are devoid of intelligence
and produce always accidental and irregular effects.
Now regarding the auxiliary causes which have
helped the eyes to acquire the power which they now
possess, let this statement suffice. Next we must
declare the most important benefit effected by them,
for the sake of which God bestowed them upon us.
Vision, in my view, is the cause of the greatest benefit
to us, inasmuch as none of the accounts now given
concerning the Universe would ever have been given
if men had not seen the stars or the sun or the
heaven. But as it is, the vision of day and night and
of months and circling years has created the art of
number and has given us not only the notion of
Time? but also means of research into the nature
of the Universe. From these we have procured
Philosophy in all its range, than which no greater
boon ever has come or will come, by divine bestowal,
unto the race of mortals.? This I affirm to be the
greatest good of eyesight. As for all the lesser goods,
why should we celebrate them? He that is no
philosopher when deprived of the sight thereof may
utter vain lamentations ! 8 But the cause and purpose
of that best good, as we must maintain, is this,—that
God devised and bestowed upon us vision to the end
that we might behold the revolutions of Reason in the
Heaven and use them for the revolvings of the reason-
ing that is within us, these being akin to those, the
perturbable to the imperturbable ; and that, through
learning and sharing in calculations which are correct
by their nature, by imitation of the absolutely un-
107
 PLATO
47
ἀπλανεῖς οὔσας τὰς ἐν ἡμῖν πεπλανημένας κατα-
στησαίμεθα.
Φωνῆς τε δὴ καὶ ἀκοῆς πέρι πάλιν ὁ αὐτὸς
λόγος, ἐπὶ ταὐτὰ τῶν αὐτῶν ἕνεκα παρὰ θεῶν
δεδωρῆσθαι. λόγος τε γὰρ ἐπ᾽ αὐτὰ ταῦτα τέ-
τακται, μεγίστην ξυμβαλλόμενος εἰς αὐτὰ μοῖραν,
ὅσοντ᾽ αὖ μουσικῆς φωνῇ" χρηστικὸν" πρὸς ἀκοὴν
ἕνεκα ἁρμονίας ἐστὶ δοθέν: ἡ δὲ ἁρμονία, ξυγγενεῖς
ἔχουσα φορὰς ταῖς ἐν ἡμῖν τῆς ψυχῆς περιόδοις, τῷ
μετὰ νοῦ προσχρωμένῳ Μούσωις οὐκ ἐφ᾽ ἡδονὴν
ἄλογον, καθάπερ νῦν, εἶναι δοκεῖ χρήσιμος, ἀλλ᾽
ἐπὶ τὴν γεγονυῖαν ἐν ἡμῖν ἀνάρμοστον ψυχῆς περί-
οδον εἰς κατακόσμησιν καὶ συμφωνίαν ἑαυτῇ ξύμ-
μαχος ὑπὸ Μουσῶν δέδοται: καὶ ῥυθμὸς αὖ διὰ τὴν
ἄμετρον ἐν ἡμῖν καὶ χαρίτων ἐπιδεᾶ γιγνομένην ἐν
τοῖς πλείστοις ἕξιν ἐπίκουρος ἐπὶ ταῦτα ὑπὸ τῶν
αὐτῶν ἐδόθη.
Τὰ μὲν οὖν παρεληλυθότα τῶν εἰρημένων, πλὴν
βραχέων, ἐπιδέδεικται τὰ διὰ νοῦ δεδημιουργημένα"
δεῖ δὲ καὶ τὰ δι’ ἀνάγκης γιγνόμενα τῷ λόγῳ
48 παραθέσθαι. μεμιγμένη γὰρ οὖνἡτοῦδε τοῦ κόσμου
γένεσις ἐξ ἀνάγκης τε καὶ νοῦ συστάσεως ἐγεννήθη"
νοῦ δὲ ἀνάγκης ἄρχοντος τῷ πείθειν αὐτὴν τῶν
γιγνομένων τὰ πλεῖστα ἐπὶ τὸ βέλτιστον ἄγειν,
ταύτῃ κατὰ ταῦτά τε δι᾽ ἀνάγκης ἡττωμένης ὑπὸ
πειθοῦς ἔμφρονος οὕτω κατ᾽ ἀρχὰς ξυνίστατο τόδε
1 φωνῃ best Mss.: φωνῆς Zur.
3 χρηστικὸν] χρήσιμον mss., Zur.|

1 For the importance of music in education ef. Rep. 401 Ὁ,

Laws 666 pv ff.: also Tim. 80 8.
108
 TIMAEUS

varying revolutions of the God we might stabilize the

variable revolutions within ourselves.
Concerning sound also and hearing, once more we
make the same declaration, that they were bestowed
by the Gods with the same object and for the same
reasons ; for it was for these same purposes that
speech was ordained, and it makes the greatest con-
tribution thereto; music too, in so far as it uses
audible sound, was bestowed for the sake of harmony.?
And harmony, which has motions akin to the revolu-
tions of the Soul within us, was given by the Muses
to him who makes intelligent use of the Muses, not
as an aid to irrational pleasure, as is now supposed,
but as an auxiliary to the inner revolution of the Soul,
when it has lost its harmony, to assist in restoring it
to order and concord with itself. And because of the
unmodulated condition, deficient in grace, which
exists in most of us, Rhythm also was bestowed upon
us to be our helper by the same deities and for the
same ends.
The foregoing part of our discourse, save for a small
portion, has been an exposition’ of the operations of
Reason ; but we must also furnish an account of what
comes into existence through Necessity.” For, in
truth, this Cosmos in its origin was generated as a
compound, from the combination of Necessity and
Reason. And inasmuch as Reason was controlling
Necessity by persuading her to conduct to the best
end the most part of the things coming into existence,
thus and thereby it came about, through Necessity
yielding to intelligent persuasion, that this Universe
of ours was being in this wise constructed at the
2 2.24. the sphere of mechanical causation, physical and
physiological processes and results.
109
 PLATO
48 a aA ΝΜ 4 ᾽ὔ a A 393,
TO παν. εἰ τις οὖν ἡ γέγονε, κατα ταῦτα OVTWS

ἐρεῖ, μικτέον καὶ τὸ τῆς πλανωμένης εἶδος αἰτίας,

ἢ φέρειν πέφυκεν. ὧδε οὖν πάλιν ἀναχωρητέον,
Β καὶ λαβοῦσιν αὐτῶν τούτων “προσήκουσαν ἑτέραν
ἀρχὴν αὖθις αὖ, καθάπερ περὶ τῶν τότε, νῦν οὕτω
περὶ τούτων πάλιν ἀρκτέον ἀπ᾽ ἀρχῆς. τὴν δὴ πρὸ
τῆς οὐρανοῦ γενέσεως πυρὸς ὕδατός τε καὶ ἀέρος
καὶ γῆς φύσιν θεατέον αὐτὴν καὶ τὰ πρὸ τούτου
πάθη. νῦν γὰρ οὐδείς πω γένεσιν αὐτῶν μεμήνυ-
κεν, ἀλλ᾽ ὡς εἰδόσι πῦρ ὅ τί ποτε ἔστι καὶ ἕκαστον
αὐτῶν λέγομεν ἀρχὰς αὐτὰ τιθέμενοι στοιχεῖα τοῦ
παντός, προσῆκον αὐτοῖς οὐδ᾽ ὡς ἐν συλλαβῆς
Ο εἴδεσι μόνον εἰκότως ὑπὸ τοῦ καὶ βραχὺ φρονοῦντος
ἀπεικασθῆναι. νῦν δὲ οὖν τό γε παρ᾽ ἡμῶν ὧδε
ἐχέτω: τὴν μὲν περὶ ἁπάντων εἴτε ἀρχὴν εἴτε ἀρχὰς
εἴτε ὅπῃ δοκεῖ τούτων πέρι, τὸ νῦν οὐ ῥητέον, dU
ἄλλο μὲν οὐδέν, διὰ δὲ τὸ χαλεπὸν εἷναι κατὰ τὸν
παρόντα τρόπον τῆς διεξόδου δηλῶσαι τὰ δοκοῦντα"
μήτ᾽ οὖν ὑμεῖς οἴεσθε δεῖν ἐμὲ λέγειν, οὔτ᾽ αὐτὸς
αὖ πείθειν “ἐμαυτὸν εἴην ἂν δυνατὸς ὡς ὀρθῶς
ἐγχειροῖμ᾽ ἂν τοσοῦτον ἐπιβαλλόμενος ἔργον. τὸ
D δὲ κατ᾽ ἀρχὰς ῥηθὲν διαφυλάττων, τὴν τῶν εἰκότων
λόγων δύναμιν, πειράσομαι μηδενὸς ἧττον εἰκότα,
μᾶλλον δέ, ws’ ἔμπροσθεν ἀπ᾽ ἀρχῆς περὶ ἑκάστων
καὶ ξυμπάντων λέγειν. θεὸν δὴ καὶ νῦν ἐπ᾽ ἀρχῇ
τῶν λεγομένων σωτῆρα ἐξ ἀτόπου καὶ ἀήθους
1 ὡς] καὶ mss., Zur.
1 στοιχεῖα, here applied to physical ‘‘ elements,” was the
regular term for “‘ letters’? of the alphabet; cf. Theaet.
203 8 ff., Rep. 402 a ff.
8. 2,96. a method which aims only at “ probability”
“ likelihood”: to attain to “first principles’ we iiétild
need to employ the “ dialectic ” method. * Cf. 27 0,
110
 TIMAEUS

beginning. Wherefore if one is to declare how it

actually came into being on this wise, he must
include also the form of the Errant Cause, in the way
that it really acts. To this point, therefore, we must
return, and taking once again a fresh starting-point
suitable to the matter we must make a fresh start in
dealing therewith, just as we did with our previous
subjects. We must gain a view of the real nature of
fire and water, air and earth, as it was before the
birth of Heaven, and the properties they had before
that time ; for at present no one has as yet declared
their generation, but we assume that men know what
fire is, and each of these things, and we call them
principles and presume that they are elements! of the
Universe, although in truth they do not so much as
deserve to be likened with any likelihood, by the man
who has even a grain of sense, to the class of syllables.
For the present, however, let our procedure be as
follows. We shall not now expound the principle of
all things—or their principles, or whatever term we
use concerning them ; and that solely for this reason,
that it is difficult for us to explain our views while
keeping to our present method of exposition.? You,
therefore, ought not to suppose that I should expound
them, while as for me—lI should never be able to
convince myself that I should be right in attempting
to undertake so great a task. Strictly adhering, then,
to what we previously affirmed, the import of the
“likely ” account, I will essay (as I did before) to
give as “likely” an exposition as any other (nay,
more so), regarding both particular things and the
totality of things from the very beginning. And as
before,? so now, at the commencement of our account,
we must call upon God the Saviour to bring us safe
111
 PLATO
48
E διηγήσεως πρὸς TO τῶν εἰκότων δόγμα διασώζειν
ἡμᾶς ἐπικαλεσάμενοι πάλιν ἀρχώμεθα λέγειν.
Ἢ δ᾽ οὖν αὖθις ἀρχὴ περὶ τοῦ παντὸς ἔστω
μειζόνως τῆς πρόσθεν διῃρημένη. τότε μὲν γὰρ
δύο εἴδη διειλόμεθα, νῦν δὲ τρίτον ἄλλο γένος ἡμῖν
δηλωτέον. τὰ μὲν γὰρ δύο ἱκανὰ ἦν ἐπὶ τοῖς
ἔμπροσθεν λεχθεῖσιν, ἕν μὲν ὡς παραδείγματος
εἶδος ὑποτεθέν, νοητὸν καὶ ἀεὶ κατὰ ταὐτὰ ὄν,
49 μίμημα δὲ παραδείγματος. δεύτερον, γένεσιν ἔχον
καὶ ὁρατόν. “τρίτον δὲ τότε μὲν οὐ διειλόμεθα,
νομίσαντες τὰ δύο ἕξειν ἱκανῶς: νῦν δὲ ὁ λόγος
ἔοικεν εἰσαναγκάζειν χαλεπὸν καὶ ἀμυδρὸν εἶδος
ἐπιχειρεῖν λόγοις ἐμφανίσαι. τίνα οὖν ἔχον δύναμιν
κατὰ φύσιν αὐτὸ ὑποληπτέον; τοιάνδε μάλιστα,
πάσης εἶναι γενέσεως ὑποδοχὴν αὐτό, οἷον τιθήνην.
εἴρηται μὲν οὖν τἀληθές, δεῖ δ᾽ ἐναργέστερον εἰπεῖν
περὶ αὐτοῦ. χαλεπὸνὶ δὲ ἄλλως τε καὶ διότι
προαπορηθῆναι περὶ πυρὸς καὶ τῶν μετὰ πυρὸς
ἀναγκαῖον τούτου χάριν" τούτων γὰρ εἰπεῖν ἕκαστον,
ὁποῖον ὄντως ὕδωρ χρὴ λέγειν μᾶλλον ἢ πῦρ καὶ
ὁποῖον ὁτιοῦν μᾶλλον ἢ καὶ ἅπαντα καθ᾽ ἕκαστόν
τε, οὕτως ὥστε τινὶ πιστῷ καὶ βεβαίῳ χρήσασθαι
λόγῳ, χαλεπόν. πῶς οὖν δὴ τοῦτ᾽ αὐτὸ καὶ πῇ
καὶ τί περὶ αὐτῶν εἰκότως διαπορηθέντες ἂν
λέγοιμεν; πρῶτον μὲν ὃ δὴ νῦν ὕδωρ ὠνομάκαμεν,
πηγνύμενον, ὡς δοκοῦμεν, λίθους καὶ γῆν γιγνό-
μενον ὁρῶμεν, τηκόμενον δὲ καὶ διακρινόμενον αὖ
ταὐτὸν τοῦτο πνεῦμα καὶ ἀέρα, ξυγκαυθέντα δὲ
ἀέρα πῦρ, ἀνάπαλιν δὲ πῦρ συγκριθὲν καὶ κατα-

1 Cf. 28 «α.

112
 TIMAEUS

through a novel and unwonted exposition to a con-

clusion based on likelihood, and thus begin our
account once more.
We must, however, in beginning our fresh account
of the Universe make more distinctions than we did
before; for whereas then we distinguished two
Forms,! we must now declare another third kind.
For our former exposition those two were sufficient,
one of them being assumed as a Model Form, intel-
ligible and ever uniformly existent, and the second
as the model’s Copy, subject to becoming and visible.
A third kind we did not at that time distinguish,
considering that those two were sufficient ; but now
the argument seems to compel us to try to reveal by
words a Form that is bafing and obscure. What
essential property, then, are we to conceive it to
possess? This in particular,—that it should be the
receptacle, and as it were thé nurse, of all Becoming.
Yet true though this statement is, we must needs
describe it more plainly. That, however, is a difficult
task, especially because it is necessary, for its sake,
to discuss first the problem of fire and its fellow
elements. For in regard to these it is hard to say
which particular element we ought really to term
water rather than fire, and which we ought to term
any one element τὴ θὰ than each and all of them,
while still employing a terminology that is reliable
and stable. How, then, shall we handle this problem,
and what likely solution can we offer? First of all,
we see that which we now call “ water ᾿᾿ becoming
by condensation, as we believe, stones and earth;
and again, this same substance, by dissolving and
dilating, becoming breath and air; and air through
combustion becoming fire ; and conversely, fire when
113
 PLATO
49
σβεσθὲν εἰς ἰδέαν τε ἀπιὸν αὖθις ἀέρος, καὶ
θὲ 3 3g 7 > A “4 > 7 a

πάλιν ἀέρα ξυνιόντα καὶ πυκνούμενον νέφος καὶ

LA 99, / \ /, / δ

ὀμίχλην, ex δὲ τούτων ἔτι μᾶλλον ξυμπιλουμένων

e 4 λ 9 δὲ 7 » αλλ λ ,

ῥέον ὕδωρ, ἐξ ὕδατος δὲ γῆν καὶ λίθους αὖθις,

ἘΠ A

κύκλον τε οὕτω διαδιδόντα eis ἄλληλα, ws φαί-

/

D νεται, τὴν γένεσιν. οὕτω δὴ τούτων οὐδέποτε

\

τῶν αὐτῶν ἑκάστων φανταζομένων, ποῖον αὐτῶν

ws ὃν ὁτιοῦν τοῦτο Kal οὐκ ἄλλο παγίως διισχυρι-
e ba) a ~

ζόμενος οὐκ αἰσχυνεῖταί τις ἑαυτόν; οὐκ ἔστιν,

’ a

ἀλλ᾽ ἀσφαλέστατον μακρῷ περὶ τούτων τιθεμένους

3 > 5 A

ὧδε
«e
λέγειν: det ὃ καθορῶμεν
A
ἄλλοτε ἄλλῃ γιγνό-
μενον. ὡς πῦρ, μὴ τοῦτο ἀλλὰ τὸ τοιοῦτον ἑκάστοτε
προσαγορεύειν πῦρ, μηδὲ ὕδωρ τοῦτο ἀλλὰ τὸ A A A

τοιοῦτον ἀεί, μηδὲ ἄλλο ποτὲ μηδὲν ὥς τιν᾽ ἔχον

A Seah, \ 5, \ A σ > Νν

ητα, ὅσα δεικνύντες τῷD ῥήματι

E βεβαιότητα, ῥήματι τῷτᾷ τόδε
Kat τοῦτο προσχρώμενοι δηλοῦν ἡγούμεθα τι"
A A ? A ἐ , /

φεύγει γὰρ οὐχ ὑπομένον τὴν τοῦ τόδε καὶ τοῦτο

[καὶ τὴν τῷδε]; καὶ πᾶσαν ὅση μόνιμα ὡς ὄντα
αὐτὰ ἐνδείκνυται φάσις. ἀλλὰ ταῦτα μὲν ἕκαστα
SN > Δ Ψ 3 AY “- A @

μὴ λέγειν, TO δὲ τοιοῦτον ἀεὶ περιφερομένων" ὅμοιον κι A

ἑκάστου πέρι Kal ξυμπάντων οὕτω καλεῖν: A

Kat \ δὴ
καὶ πῦρ τὸ διὰ παντὸς τοιοῦτον, καὶ ἅπαν ὅσονπερ
dv ἔχῃ γένεσιν. ἐν ᾧ δὲ ἐγγιγνόμενα ἀεὶ ἕκαστα
50 αὐτῶν φαντάζεται καὶ πάλιν ἐκεῖθεν ἀπόλλυται,
~ 4 3 A

μόνον ἐκεῖνο αὖ προσαγορεύειν τῷ τε τοῦτο καὶ

τῷ τόδε προσχρωμένους ὀνόματι, τὸ δὲ ὁποιονοῦν
aA / / ς ἄγαν \ yy e “-

τι, θερμὸν ἢ λευκὸν ἢ καὶ ὁτιοῦν τῶν ἐναντίων,

1 καὶ τὴν τῷδε I bracket, after E. Sachs,
3 περιφερομένων] περιφερόμενον Mss., Lure
114
 TIMAEUS

contracted and quenched returning back to the form

of air ; and air once more uniting and condensing into
cloud and mist; and issuing from these, when still
further compressed, flowing water; and from water
earth and stones again: thus we see the elements
passing on to one another, as it would seem,in an
unbroken circle the gift of birth. Accordingly, since
no one of these ever remains identical in appearance,
which of them shall a man definitely affirm to be any
one particular element and no other without incurring
ridicule? None such exists. On the contrary, by
far the safest plan in treating of these elements is to
proceed thus: Whatsoever object we perceive to be
constantly changing from one state to another, like
fire, that object, be it fire, we must never describe
as “‘this”’ but as “‘ suchlike,’’ nor should we ever
call water “‘ this’ but “ suchlike ”’; nor should we
describe any other element, as though it possessed
stability, of all those which we indicate by using the
terms “‘ this ’’ and “ that’ and suppose ourselves to
refer to a definite object. For such an object shuns
and eludes the names “ this ” and “ that ’’ and every
name which indicates that they are stable. Thus we
must not call the several elements “ these,’’ but in
regard to each of them and all together we must apply
the term “suchlike ἴο represent what is always
circling round: thus we shall call that which is con-
stantly “ suchlike ” by the name of fire, and so with
everything else that is generated. But that “ where-
in” they are always, in appearance, coming severally
into existence, and ‘‘ wherefrom”’ in turn they
perish, in describing that and that alone should we
employ the terms “ this” and “ that’ ; whereas, in
describing what is “‘ suchlike ’’—hot, for instance, or
115
 PLATO
50
Kat πάνθ᾽ ὅσα ἐκ τούτων, μηδὲν ἐκεῖνο αὖ τούτων
4 - > @ > , \ 3 aA st 4

καλεῖν.
Er. δὲ σαφέστερον αὐτοῦ πέρι προθυμητέον
ww \ 4 9 “a td /

αὖθις εἰπεῖν. εἰ yap πάντα τις σχήματα πλάσας

“ 3 A 3 4

ἐκ χρυσοῦ μηδὲν μεταπλάττων παύοιτο ἕκαστα

9 la

εἰς ἅπαντα, δεικνύντος δή τινος αὐτῶν ἕν καὶ

3 ~

ἐρομένου τί ToT
3
ἔστι, μακρῷ πρὸς ἀλήθειαν
/ é > » ~ Νὴ 3 /

ἀσφαλέστατον εἰπεῖν ὅτι χρυσός, τὸ δὲ τρίγωνον

3 > a δὴ

ὅσα τε ἄλλα σχήματα ἐνεγίγνετο, μηδέποτε λέγειν

4 ’ > 4 l4 /

ταῦτα ὡς ὄντα, a ye μεταξὺ τιθεμένου μεταπίπτει,

“-. 4 A

ἀλλ᾽ ἐὰν dpa καὶ τὸ τοιοῦτον pet ἀσφαλείας

3 3 ΦΆ, » \ A lot 3 3 /

ἐθέλῃ δέχεσθαί τινος, ἀγαπᾶν. ὁ αὐτὸς δὴ λόγος

352 7 / ’ 3 los ξ 3 A \ /

καὶ περὶ τῆς "τὰ πάντα δεχομένης σώματα φύσεως"

a) ~ A

ταὐτὸν αὐτὴν ἀεὶ προσρητέον" ἐκ yap τῆς ἑαυτῆς

A a e lod

τὸ παράπαν οὐκ ἐξίσταται δυνάμεως" δέχεταί τε

4 3.2 ,ὔ

C yap ἀεὶ τὰ πάντα, καὶ μορφὴν οὐδεμίαν ποτὲ

N: a8 4 4 3 i

οὐδενὶ τῶν εἰσιόντων ὁμοίαν εἴληφεν οὐδαμῇ

3 Ἁ a 3 / € a M 3 a

οὐδαμῶς: ἐκμαγεῖον γὰρ φύσει παντὶ κεῖται, κινού-

μενόν τε Kal διασχηματιζόμενον ὑπὸ τῶν εἰσ- ‘ a

ἰόντων" φαίνεται δὲ δι᾿ ἐκεῖνα ἄλλοτε ἀλλοῖον. τὰ 2 - 9 a A

δὲ εἰσιόντα καὶ ἐξιόντα τῶν ὄντων ἀεὶ μιμήματα,

A > Ψ ᾿ 3 a ΜΝ ἘῸΝ tA

τυπωθέντα ἀπ᾽ αὐτῶν τρόπον τινὰ δύσφραστον καὶ 3 “-

θαυμαστόν, ov εἰσαῦθις μέτιμεν. a > los

ν δ᾽οὖν τῷ παρόντι χρὴ γένη διανοηθῆναι τριττά,

δ ἢ δ᾽ > a ’ὔὕ sy Ψ ὃ AA ᾽ὔ

TO μὲν γιγνόμενον, TO δ᾽ ἐν ᾧ γίγνεται, TO δ᾽ ὅθεν

4 \ {2 a > 9 Φ U A > Ὁ

D ἀφομοιούμενον φύεται TO γιγνόμενον. καὶ δὴ καὶ

A \ A

1 Cf. 58 ο.
116
 TIMAEUS

white, or any of the opposite qualities, or any com-

pounds thereof—we ought never to apply to it any
of these terms.
But we must bestir ourselves to explain this matter
again yet more clearly. Now imagine that a man
were to model all possible figures out of gold, and
were then to proceed without cessation to remodel
each of these into every other,—then, if someone
were to point to one of the figures and ask what it ts,
by far the safest reply, in point of truth, would be that
it is gold; but as for the triangle and all the other
figures which were formed in it, one should never
describe them as “ being ” seeing that they change
even while one is mentioning them; rather one
should be content if the figure admits of even the
title ‘‘ suchlike’ being applied to it with any safety.
And of the substance which receives all bodies the
same account must be given. It must be called
always by the same name ; for from its own proper
quality it never departs at all; for while it is always
receiving all things, nowhere and in no wise does it
assume any shape similar to any of the things that
enter into it. For it is laid down by nature as a
moulding-stuff for everything, being moved «and
marked by the entering figures, and because of them
it appears different at different times. And the
figures that enter and depart are copies of those that
aré always existent, being stamped from them in a
fashion marvellous and hard to describe, which we
shall investigate hereafter.
For the present, then, we must conceive of three
kinds,—the Becoming, that ‘‘ Wherein ”’ it becomes,
and the source “΄ Wherefrom ”’ the Becoming is copied
and produced. Moreover, it is proper to liken the
117
 PLATO
50
προσεικάσαι πρέπει τὸ μὲν δεχόμενον μητρί, τὸ δ᾽
ὅθεν πατρί, τὴν δὲ μεταξὺ τούτων φύσιν ἐκγόνῳ,
νοῆσαί τε ὡς οὐκ ἂν ἄλλως ἐκτυπώματος ἔσεσθαι
μέλλοντος ἰδεῖν ποικίλου πάσας ποικιλίας τοῦτ᾽
αὐτὸ ἐν ᾧ ἐκτυπούμενον ἐνίσταται γένοιτ᾽ ἂν
παρεσκευασμένον εὖ, πλὴν ἄμορφον ὃν ἐκείνων
ἁπασῶν τῶν ἰδεῶν ὅσας μέλλοι δέχεσθαί ποθεν.
ὅμοιον γὰρ ὃν τῶν ἐπεισιόντων τινὶ τὰ τῆς ἐναν-
τίας τά τε τῆς τὸ παράπαν ἄλλης φύσεως, ὁπότ᾽
ἔλθοι, δεχόμενον κακῶς ἂν ἀφομοιοῖ, τὴν αὑτοῦ
παρεμφαῖνον ὄψιν, διὸ καὶ πάντων ἐκτὸς εἰδῶν
εἶναι χρεὼν τὸ τὰ πάντα ἐκδεξόμενον ἐν αὑτῷ
γένη, καθάπερ περὶ τὰ ἀλείμματα, ὁπόσα εὐώδη,
τέχνῃ μηχανῶνται πρῶτον τοῦτ᾽ αὐτὸ ὑπάρχον,
ποιοῦσιν ὃ τι μάλιστα ἀώδη τὰ δεξόμενα ὑγρὰ
τὰς ὀσμάς" ὅσοι τε ἔν τισι τῶν μαλακῶν σχήματα
ἀπομάττειν ἐπιχειροῦσι, τὸ παράπαν σχῆμα οὐδὲν
ἔνδηλον ὑπάρχειν ἐῶσι, προομαλύναντες δὲ ὅ τι
LS)μ᾿ λειότατον
| ἀπεργάζονται. ταὐτὸν οὖν καὶ τῷ τὰ
τῶν «νοητῶν» πάντων ἀεί τε ὄντων κατὰ πᾶν
ἑαυτοῦ πολλάκις ἀφομοιώματα καλῶς μέλλοντι
δέχεσθαι πάντων ἐκτὸς αὐτῷ προσήκει “πεφυκέναι
τῶν εἰδῶν. διὸ δὴ τὴν τοῦ γεγονότος ὁρατοῦ καὶ
πάντως αἰσθητοῦ μητέρα καὶ ὑποδοχὴν μήτε γῆν
μήτε “ἀέρα “μήτε πῦρ μήτε ὕδωρ λέγωμεν, μήτε
ὅσα ἐκ τούτων μήτε εξ ὧν ταῦτα γέγονεν: ἀλλ᾽
ἀνόρατον εἶδός τι καὶ ἄμορφον, πανδεχές, pera
λαμβάνον δὲ ἀπορώτατά πῃ τοῦ νοητοῦ καὶ
Β δυσαλωτότατον αὐτὸ λέγοντες οὐ ψευσόμεθα.
Ka” ὅσον δὲ ἐκ τῶν προειρημένων δυνατὸν ἐφ-

1 γρητῶν I add, after Cook-Wilson (cf. 37 a).

118
 TIMAEUS

Recipient to the Mother, the Source to the Father,

and what is engendered between these two to the
Offspring ; and also to perceive that, if the stamped
copy is to assume diverse appearances of all sorts,
that substance wherein it is set and stamped could
not possibly be suited to its purpose unless it were
itself devoid of all those forms which it is about to
receive from any quarter. For were it similar to any
of the entering forms, on receiving forms of an
opposite or wholly different kind, as they arrived, it
would copy them badly, through obtruding its own
visible shape. Wherefore it is right that the sub-
stance which is to receive within itself all the kinds
should be void of all forms ; just as with all fragrant
ointments, men bring about this condition by artistic
contrivance and make the liquids which are to receive
the odours as odourless as possible ; and all who essay
to mould figures in any soft material utterly refuse
to allow any previous figure to remain visible therein,
and begin by making it even and as smooth as possible
before they execute the work. So likewise it is right
that the substance which is to be fitted to receive
frequently over its whole extent the copies of all
things intelligible and eternal should itself, of its own
nature, be void of all the forms. Wherefore, let us
not speak of her that is the Mother and Receptacle of
this generated world, which is perceptible by sight
and all the senses, by the name of earth or air or fire
or water, or any aggregates or constituents thereof :
rather, if we describe her as a Kind invisible and
unshaped, all-receptive, and in some most perplexing
and most baffling way partaking of the intelligible,
we shall describe her truly.
In so far as it is possible to arrive at the nature of
119
 PLATO
51
ἐκνεῖσθαι τῆς φύσεως αὐτοῦ, τῇδ᾽ av τις ὀρθότατα
a a ’ 3 a AQd # 3

λέγοι, πῦρ μὲν ἑκάστοτε αὐτοῦ τὸ πεπυρωμένον

, ’
μέρος φαίνεσθαι, τὸ\ δὲ1 ὑγρανθὲν
oe Cor ke
ὕδωρ, A
γῆν δὲ\
καὶ ἀέρα καθ᾽ ὅσον ἂν μιμήματα τούτων δέχηται.
λόγῳ δὲ δὴ μᾶλλον τὸ τοιόνδε διοριζομένους περὶ
/ , \ “ομ 3 / / A

αὐτῶν διασκεπτέον" ἄρ᾽ ἔστι τι πῦρ αὐτὸ ἐφ᾽ ἑαυτοῦ,

C καὶ πάντα περὶ ὧν ἀεὶ λέγομεν οὕτως αὐτὰ καθ
\ te ‘ Ὄ > A 4 4 3 \ 9

ex. ὦ ¢
αὑτὰ ὄντα ἕκαστα, ἢ“a ταῦτα
A “
ἅπερ καὶ aN ,
βλέπομεν “
ὅσα
τε ἄλλα διὰ τοῦ σώματος αἰσθανόμεθα μόνα ἔστι,
BA 4 lon 4 3 ’ ’ ΝΜ

τοιαύτην ἔχοντα ἀλήθειαν, ἄλλα δὲ οὐκ ἔστι παρὰ

- 3, 3 Zz » \ 3 » A

ταῦτα οὐδαμῇ οὐδαμῶς, ἀλλὰ μάτην ἑκάστοτε

A 3 A 2 a > \ / ε /

εἶναί τί φαμεν εἶδος ἑκάστου νοητόν, TO δὲ οὐδὲν

’᾽ e 4 ’ὕ \ \ 3 A

ap ἦν πλὴν λόγος; οὔτε οὖν δὴ TO παρὸν ἄκριτον

v3) 4 X / »» εν \ \ A +

καὶ ἀδίκαστον ἀφέντα ἄξιον φάναι διισχυριζόμενον

A > la 3 f + / /

ἔχειν οὕτως, οὔτ᾽ ἐπὶ λόγου μήκει πάρεργον ἄλλο

μή Φ »" 9 ι΄. ΄ - 4 +

D μῆκος ἐπεμβλητέον" εἰ δέ τις ὅρος ὁρισθεὶς μέγας

διὰ βραχέων φαν.εἴη, τοῦτο μάλιστ᾽ ἐγκαιριώτατον
γένοιτ᾽ ἄν.
ὧδε οὖν τήν γ᾽ ἐμὴν αὐτὸς τίθεμαι ψῆφον"
« 4 V4 3 > 4 aA / A

εἰ μὲν νοῦς Kat δόξα ἀληθής ἐστον δύο γένη,

9 \ aA A Ἃ 3 , 3 / /

παντάπασιν εἶναι καθ᾽ αὑτὰ ταῦτα τὰ ἀναίσθητα

ὑφ᾽ ἡμῶν εἴδη, νοούμενα μόνον: εἰ δ᾽ ὥς τισι
e 4? € a A 4 , > ? σ

φαίνεται δόξα ἀληθὴς νοῦ διαφέρει τὸ μηδέν,

πάνθ᾽ ὁπόσα αὖ διὰ τοῦ σώματος αἰσθανόμεθα
4 > ς , Ss SN “-- , > /

E θετέον βεβαιότατα. δύο δὴ λεκτέον ἐκείνω, διότι

χωρὶς yeyovaTov ἀνομοίως τε ἔχετον. TO μὲν yap 4 A \

120
 TIMAEUS

this kind from the foregoing account, one may state

it most correctly in this way. That part of it which
is made fiery appears each time as fire, that which
has been liquefied as water ; and it appears as earth
and air in so far as it receives copies of these. But
let us investigate the matter by more exact reasoning,
and consider this question. Does there exist any
self-subsisting fire or any of those other objects which
we likewise term “ self-subsisting realities’? Or is
it only these things which we see, or otherwise per-
ceive by means of bodily senses, that exist, possessed
of sensible reality ; beside which no other things exist
anywhere or anyhow, and it is merely an idle assertion
of ours that there always exists an intelligible Form
of every object, whereas it is really nothing more
than a verbal phrase? Now, on the one hand, it
would be improper to dismiss the question before us
without a trial and a verdict, and simply to asseverate
that the fact is so ; while, on the other hand, we ought
not to burden a lengthy discourse with another sub-
sidiary argument. If, however, it were possible to
disclose briefly some main determining principle, that
would best serve our purpose.
This, then, is the view for which I, for my part,
cast my vote. If Reason and True Opinion are two
distinct Kinds, most certainly these self-subsisting
Forms do exist, imperceptible by our senses, and
objects of Reason only ; whereas if, as appears to
some, True Opinion differs in naught from Reason,
then, on the contrary, all the things which we per-
ceive by our bodily senses must be judged to be most
stable. Now these two Kinds must be declared to be
two, because they have come into existence separ-
ately and are unlike in condition. For the one of
gz 121
 PLATO
51 om tm
αὐτῶν διὰ διδαχῆς, TO δ᾽ ὑπὸ πειθοῦς ἡμῖν ἐγγί-
A A

γνεται" καὶ TO μὲν ἀεὶ μέτὰ ἀληθοῦς λόγου, τὸ δὲ

A A \ ae ae N > A / \ A

ἄλογον: καὶ TO μὲν ἀκίνητον πειθοῖ, TO δὲ μετα-

A \ > / A \

MELOTOV* Kal TOU μὲν πάντα ἄνδρα μετέχειν φατέον,

A \ >

νοῦ δὲ θεούς, ἀνθρώπων δὲ γένος βραχύ τι. τού-

A δὴ , 3 ’ὔ \ / / 4

των δὲ οὕτως ἐχόντων ὁμολογητέον ἕν μὲν εἶναι

if ry 4

5270 κατὰ ταὐτὰ εἶδος ἔχον, ἀγέννητον καὶ av-

? \ \ 9 A Ss ”* 3 / \ 3

ὠὦλεθρον, οὔτε εἰς ἑαυτὸ εἰσδεχόμενον ἄλλο ἄλλοθεν

A

οὔτε αὐτὸ els ἄλλο ποι ἰόν, ἀόρατον δὲ καὶ ἄλλως

4 9 A 9 Μ 3, 3. "ἢ A \ +

ἀναίσθητον, τοῦτο ὃ δὴ νόησις εἴληχεν ἐπισκοπεῖν"

A Δ A / » A

τὸ δ᾽ ὁμώνυμον ὅμοιόν τε ἐκείνῳ δεύτερον, αἰσθητόν,

\ ch te 4 Ὁ >? / 7 3 4

γεννητόν, πεφορημένον ἀεί, γιγνόμενόν τε ἔν τινι

ΑΒ /

τόπῳ καὶ πάλιν ἐκεῖθεν ἀπολλύμενον, δόξῃ μετ

/ \ 4 > A 3 / Ld 3

αἰσθήσεως περιληπτόν' τρίτον δὲ αὖ γένος ὃν TO

/ / \ >

Β τῆς χώρας ἀεί, φθορὰν οὐ προσδεχόμενον, ἕδραν

A / \

δὲ παρέχον ὅσα ἔχει γένεσιν πᾶσιν, αὐτὸ δὲ μετ᾽

ἀναισθησίας anmtov λογισμῷ τινὲ νόθῳ, μόγις
ε \ A

πιστόν, πρὸς ὃ δὴ καὶ ὀνειροπολοῦμεν βλέποντες

A “a Ἂ \ > A

καί φαμεν ἀναγκαῖον εἶναί που τὸ ὃν ἅπαν ἔν τινι

τόπῳ Kal κατέχον χώραν τινά, TO δὲ μήτε ἐν γῇ
/ ay ’ tf ΄ A \ ? > lanl

μήτε που Kat οὐρανὸν οὐδὲν εἶναι. ταῦτα δὴ

3 3 AY 2 \ 4 an

πάντα καὶ τούτων ἀλλ᾽ ἀδελφὰ καὶ περὶ τὴν

/ \ , + > > \ \ \ \

ἄῦπνον καὶ ἀληθῶς φύσιν ὑπάρχουσαν ὑπὸ ταύτης

2) oe \ > ~ 4 ς / ¢€ A /

Cris ὀνειρώξεως οὐ δυνατοὶ γιγνόμεθα ἐγερθέντες

“Ἄ \

διοριζόμενοι τἀληθὲς λέγειν, ὡς εἰκόνι μέν, ἐπείπερ

οὐδ᾽ αὐτὸ τοῦτο ἐφ᾽ ᾧ γέγονεν ἑαυτῆς ἐστίν, ἑτέρου
aA 9 ae (3 aA

δέ τινος ἀεὶ φέρεται φάντασμα, διὰ ταῦτα ἐν

5... ἢ / / \ ~

122
 TIMAEUS

them arises in us by teaching, the other by persuasion;

and the one is always in company with true reasoning,
whereas the other is irrational; and the one is im-
movable by persuasion, whereas the other is alterable
by persuasion ; and of the one we must assert that
every man partakes, but of Reason only the gods
and but a small class of men. This being so, we must
agree that One Kind is the self-identical Form, un-
generated and indestructible, neither receiving into
itself any other from any quarter nor itself passing
anywhither into another, invisible and in all ways
imperceptible by sense, it being the object which it
is the province of Reason to contemplate; and a
second Kind is that which is named after the former
and similar thereto, an object perceptible by sense,
generated, ever carried about, becoming in a place
and out of it again perishing, apprehensible by
Opinion with the aid of Sensation ; and a third Kind
is ever-existing Place, which admits not of destruction,
and provides room for all things that have birth, itself
being apprehensible by a kind of bastard reasoning
by the aid of non-sensation, barely an object of belief ;
for when we regard this we dimly dream and affirm
that it is somehow necessary that all that exists
should exist 7 some spot and occupying some place,
and that that which is neither on earth nor anywhere
in the Heaven is nothing. So because of all these and
other kindred notions, we are unable also on waking
up to distinguish clearly the unsleeping and truly
subsisting substance, owing to our dreamy condition,
or to state the truth—how that it belongs to a copy
—seeing that it has not for its own even that sub-
stance for which it came into being, but fleets ever
as a phantom of something else—to come into exist-
123
 PLATO
52
ἑτέρῳ προσήκει τινὶ γίγνεσθαι, οὐσίας ἁμῶς γέ
€ , \ “ Ul “~

πως ἀντεχομένην, ἢ μηδὲν TO παράπαν αὐτὴν

> Δ \

εἶναι, τῷ δὲ ὄντως ὄντι βοηθὸς ὁ δι᾽ ἀκριβείας

Ων a \ » oe \ ς 3 3 ,

ἀληθὴς λόγος, ws ἕως av τι TO μὲν ἄλλο ἢ, τὸ δὲ

5 Ὧ ἃ , ς 7 » \ \ » io \ A

ἄλλο, οὐδέτερον ἐν οὐδετέρῳ ποτὲ γεγενημένον ἕν

» > / > > 4 AN / Δ

D ἵμα ταὐτὸν καὶ δύο γενήσεσθον.

Οὗτος μὲν οὖν δὴ mapa τῆς ἐμῆς ψήφου λογι-
@ \ 3 \ \ A 2 A ,

σθεὶς ev κεφαλαίῳ δεδόσθω λόγος, ὄν TE καὶ χώραν

\ 9 / , , " A Vi

καὶ γένεσιν εἶναι, τρία τριχῆ, καὶ πρὶν οὐρανὸν

γενέσθαι: τὴν δὲ γενέσεως τιθήνην ὑγραινομένην
καὶ πυρουμένην καὶ τὰς γῆς τε καὶ ἀέρος μορφὰς
δεχομένην, καὶ ὅσα ἄλλα τούτοις πάθη ξυνέπεται
πάσχουσαν, παντοδαπὴν μὲν ἰδεῖν φαίνεσθαι, διὰ
Υ ‘ \ 3 A 7 A

δὲ τὸ μήθ᾽ ὁμοίων δυνάμεων μήτ᾽ ἰσορρόπων

ἐμπίπλασθαι Kat οὐδὲν αὐτῆς ἰσορροπεῖν, ἀλλ
9 ? 3 3 \ 9 A > A > >

ἀνωμάλως πάντη ταλαντουμένην σείεσθαι μὲν ὑπ᾽

ἐκείνων αὐτήν, κινουμένην δ᾽ αὖ πάλιν ἐκεῖνα
3 9 > ~

σείειν: τὰ δὲ κινούμενα ἄλλα ἄλλοσε ἀεὶ φέρεσθαι

’ oy

διακρινόμενα, ὥσπερ τὰ ὑπὸ τῶν πλοκάνων τε καὶ

ὀργάνων τῶν περὶ τὴν τοῦ σίτου κάθαρσιν σειόμενα
3 “ο \ lan , /

καὶ ἀναλικμώμενα τὰ μὲν πυκνὰ καὶ βαρέα ἄλλῃ,

4 9 7 \ \ \ Ἁ ,ὔ »

53 τὰ δὲ μανὰ καὶ κοῦφα εἰς ἑτέραν ἵζει φερόμενα

\ \ Ἁ 4 ~ 9 e / σ Ψ

ἕδραν: τότε οὕτω τὰ τέτταρα γένη σειόμενα ὑπὸ

τῆς δεξαμενῆς, κινουμένης αὐτῆς οἷον ὀργάνου
a a / “ 3 /

σεισμὸν παρέχοντος, TA μὲν ἀνομοιότατα πλεῖστον

? “~

αὐτὰ ἀφ᾽ αὑτῶν ὁρίζειν, τὰ δ᾽ ὁμοιότατα μάλιστα

9 A 3 ? ς “"Ἔ ΘΝ \ 3 e ᾽ fd

εἰς ταὐτὸν ξυνωθεῖν, διὸ δὴ καὶ χώραν ταῦτα ἄλλα

᾽ > 4 “ A Ἁ \ vif o x”

ἄλλην ἴσχειν, πρὶν καὶ τὸ πᾶν ἐξ αὐτῶν διακοσμη-

M ΣΙ 4 A 4 lan) 9 3 ας

124
 TIMAEUS

ence zz some other thing, clinging to existence as

best it may, on pain of being nothing at all ; whereas
to the aid of the really existent there comes the
accurately true argument, that so long as one thing
is one thing, and another something different,
neither of the two will ever come to exist in the other
so that the same thing becomes simultaneously both
one and two.
Let this, then, be, according to my verdict, a
reasoned account of the matter summarily stated,—
that Being and Place and Becoming were existing,
three distinct things, even before the Heaven came
into existence; and that the Nurse of Becoming,
being liquefied and ignified and receiving also the
forms of earth and of air, and submitting to all the
other affections which accompany these, exhibits
every variety of appearance ; but’ owing to being
filled with potencies that are neither similar nor
balanced, in no part of herselfisshe equally balanced,
but sways unevenly in every part, and is herself
shaken by these forms and shakes them in turn as
she is moved. And the forms, as they are moved, fly
continually in various directions and are dissipated ;
just as the particles that are shaken and winnowed by
the sieves and other instruments used for the cleansing
of corn fall in one place if they are solid and heavy,
but fly off and settle elsewhere if they are spongy
and light. So it was also with the Four Kinds when
shaken by the Recipient : her motion, like an instru-
ment which causes shaking, was separating farthest
from one another the dissimilar, and pushing most
closely together the similar; wherefore also these
Kinds occupied different places even before that the
Universe was organized and generated out of them.
125
 PLATO
53
ev γενέσθαι. καὶ τὸ μὲν δὴ πρὸ τούτου πάντα
θὲ ’ a A \ \ A ’ U4

ταῦτ᾽ ἔχειν ἀλόγως Kal ἀμέτρως" ὅτε δ᾽ ἐπεχειρεῖτο

~ > > A

Β κοσμεῖσθαι τὸ πᾶν, πῦρ πρῶτον καὶ ὕδωρ καὶ γῆν

A A ~ A \ ~

καὶ ἀέρα, ἴχνη μὲν ἔχοντα αὑτῶν ἄττα, παντάπασί

γε μὴν διακείμενα ὥσπερ εἰκὸς ἔχειν ἅπαν ὅταν
ἀπῇ τινὸς θεός, οὕτω δὴ τότε πεφυκότα ταῦτα
πρῶτον διεσχηματίσατο εἴδεσί τε καὶ ἀριθμοῖς.
τὸ δὲ 4 δυνατὸν ὡς κάλλιστα ἄριστά τε ἐξ οὐχ
οὕτως ἐχόντων τὸν θεὸν αὐτὰ ξυνιστάναι, παρὰ
πάντα ἡμῖν ὡς ἀεὶ τοῦτο λεγόμενον ὑπαρχέτω.
νῦν δ᾽ οὖν τὴν διάταξιν αὐτῶν ἐπιχειρητέον
ἑκάστων καὶ γένεσιν ἀήθει λόγῳ πρὸς ὑμᾶς δηλοῦν"
ἀλλὰ γὰρ ἐπεὶ μετέχετε τῶν κατὰ παίδευσιν ὁδῶν,
du ὧν ἐνδείκνυσθαι τὰ λεγόμενα ἀνάγκη, ἕυν-
έψεσθε.
Πρῶτον μὲν δὴ πῦρ καὶ γῆ καὶ ὕδωρ καὶ ἀὴρ
ὅτι σώματά ἐστι, δῆλόν που καὶ παντί. τὸ δὲ τοῦ
σώματος εἶδος πᾶν καὶ βάθος ἔχει. τὸ δὲ βάθος
αὖ πᾶσα ἀνάγκη τὴν ἐπίπεδον περιειληφέναι φύσιν.
ἡ δὲ ὀρθὴ τῆς ἐπιπέδου βάσεως ἐκ τριγώνων
συνέστηκε. τὰ δὲ τρίγωνα πάντα ἐκ δυοῖν ἄρχεται
τριγώνοιν, μίαν μὲν ὀρθὴν ἔχοντος ἑκατέρου γωνίαν,
τὰς δὲ ὀξείας: ὧν τὸ μὲν ἕτερον ἑκατέρωθεν ἔχει
μέρος γωνίας ὀρθῆς πλευραῖς ἴσαις διῃρημένης, τὸ
δὲ ἕτερον ἀνίσοις ἄνισα μέρη νενεμημένης. ταύτην
δὴ πυρὸς ἀρχὴν καὶ τῶν ἄλλων σωμάτων ὑὕὑπο-
τιθέμεθα κατὰ τὸν μετ᾽ ἀνάγκης εἰκότα λόγον πορευ-

1 2,6. the rectangular isosceles triangle and the rectangular

scalene; all other triangles can be built up from these two
(e.g. see 54 Ε n.).
126
 TIMAEUS
Before that time, in truth, all these things were in
a state devoid of reason or measure, but when the
work of setting in order this Universe was being under-
taken, fire and water and earth and air, although
possessing some traces of their own nature, were yet
so disposed as everything is likely to be in the
absence of God ; and inasmuch as this was then their
natural condition, God began by first marking them
out into shapes by means of forms and numbers.
And that God constructed them, so far as He could,
to be as fair and good as possible, whereas they had
been otherwise,—this above all else must always be
postulated in our account. Now, however, it is the
disposition and origin of each of these Kinds which
I must endeavour to explain to you in an exposition
of an unusual type; yet, inasmuch as you have
some acquaintance with the technical method which I
must necessarily employ in my exposition, you will
follow me.
In the first place, then, it is plain I presume to
everyone that fire and earth and water and air are
solid bodies ; and the form of a body, in every case,
possesses depth also. Further, it is absolutely neces-
sary that depth should be bounded by a plane surface;
and the rectilinear plane is composed of triangles.
Now all triangles derive their origin from two
triangles, each having one angle right and the others
acute 1}; and the one of these triangles has on each
side half a right angle marked off by equal sides,
while the other has the right angle divided into un-
equal parts by unequal sides. These we lay down as
the principles of fire and all the other bodies, pro-
ceeding according to a method in which the probable
is combined with the necessary ; but the principles
127
 PLATO
53
ὀμενοι" τὰς δ᾽ ἔτι τούτων ἀρχὰς ἄνωθεν θεὸς οἶδε
,

E καὶ ἀνδρῶν ὃς ἂν ἐκείνῳ φίλος 7. δεῖ δὴ λέγειν

\ > “- Ω A

ποῖα κάλλιστα σώματα γένοιτ᾽ ἂν τέτταρα, av-

A / 5)

ὁμοια μὲν ἑαυτοῖς, δυνατὰ δὲ ἐξ ἀλλήλων

4 \ e A \ A > 3 /
αὐτῶν 3 “

ἅττα διαλυόμενα γίγνεσθαι. τούτου γὰρ τυχόντες

»

ἐχομεν
»
τὴν\ ἀλήθειαν γενέσεως πέρι γῆς
a
τε καὶ ᾿
πυρὸς τῶν τε ava λόγον ἐν μέσῳ: τότε yap οὐδενὶ
A A

συγχωρησόμεθα καλλίω τούτων ὁρώμενα σώματα

elvat που καθ᾽ ἕν γένος ἕκαστον ὄν. τοῦτ᾽ οὖν
προθυμητέον, τὰ διαφέροντα κάλλει σωμάτων τέτ-/ A / Z, / 4

Tapa γένη συναρμόσασθαι καὶ φάναι τὴν τούτων

54 ἡμᾶς φύσιν ἱκανῶς εἰληφέναι. τοῖν δὴ δυοῖν
e lan , e ~ 3 / A \ A

Tpiywvow τὸ μὲν ἰσοσκελὲς μίαν εἴληχε φύσιν, TO 4

δὲδι πρόμηκες ἀπεράντους. προαιρετέον οὖν αὖΦ

τῶν ἀπείρων TO καλλιστον, εἰ μέλλομεν ἄρξεσθαι
~ 3 / 4 >? ΜΝ +

κατὰ τρόπον. ἂν οὖν τις ἔχῃ κάλλιον ἐκλεξάμενος

εἰπεῖν εἰς THY τούτων ξύστασιν, ἐκεῖνος οὐκ ἐχθρὸς
» A A \

ὧν ἀλλὰ φίλος κρατεῖ: τιθέμεθα δ᾽ οὖν τῶν πολλῶν

Ἅ A »“- “--

τριγώνων κάλλιστον ἕν, ὑπερβάντες τἄλλα, ἐξ οὗ

“a 9 -

Β τὸ ἰσόπλευρον τρίγωνον ἐκ τρίτου συνέστηκε. /

διότι δέ, 6 λόγος πλείων: ἀλλὰ τῷ τοῦτο ἐλέγξαντι “ lot > /

καὶ ἀνευρόντι δὴ μὴ οὕτως ἔχον κεῖται φιλία τὰ A Lf \

ἄθλα. προῃρήσθω δὴ δύο τρίγωνα, ἐξ ὧν τό τε

τοῦ πυρὸς καὶ τὰ τῶν ἄλλων σώματα μεμηχά-
νηται, τὸ μὲν ἰσοσκελές, τὸ δὲ τριπλῆν κατὰ
δύναμιν ἔχον THs ἐλάττονος τὴν μείζω πλευρὰν ἀεί.
“ \ oa,

1 2,6. the half cf an equilateral] triangle; e.g. A

if the triangle ABC is bisected by the line
AD, we have two such triangles in ADB and
ADC, B ς
Ό
128
 TIMAEUS

which are still higher than these are known only to

God and the man who is dear to God. We must now
declare what will be the four fairest bodies, dissimilar
to one another, but capable in part of being produced
out of one another by means of dissolution ; for if we
succeed herein we shall grasp the truth concerning
the generation of earth and fire’and the mean pro-
portionals. For to no one will we concede that fairer
bodies than these, each distinct of its kind, are any-
where to be seen. Wherefore we must earnestly
endeavour to frame together these four kinds of
bodies which excel in beauty, and to maintain that
we have apprehended their nature adequately. Now
of the two triangles, the isosceles possesses one single
nature, but the scalene an infinite number; and of
these infinite natures we must select the fairest, if we
mean to make a suitable beginning. If, then, anyone
can claim that he has chosen one that is fairer for the
construction of these bodies, he, as friend rather than
foe, is the victor. We, however, shall pass over all the
rest and postulate as the fairest of the triangles that
triangle out of which, when two are conjoined, the
equilateral triangle is constructed as a third.1 The
reason why is a longer story ; but should anyone
refute us and discover that it is not so, we begrudge
him not the prize. Accordingly, let these two
triangles be selected as those wherefrom are con-
trived the bodies of fire and of the other elements,—
one being the isosceles, and the other that which
always has the square on its greater side three times
the square on the lesser side.”
3. i.e. in the triangle ADB (see last note) AB=2BD, and
(AB)?=(BD)?+(AD)*; therefore 4(BD)?=(BD)? +(AD)3,
and so 3(BD)*=(AD)3.
E2 129
 PLATO
54
ToA δὴA πρόσθεν
4
ἀσαφῶς
A
ῥηθὲν vivA μᾶλλον
A
δι-
οριστέον. τὰ γὰρ τέτταρα γένη δι᾽ ἀλλήλων εἰς
’ὔ \ \ 4 , > 3 / 3

ἄλληλα ἐφαίνετο πάντα γένεσιν ἔχειν, οὐκ ὀρθῶς

+ 3 UA 4 / 4 9 3 ~

φανταζόμενα" γίγνεται μὲν γὰρ ἐκ τῶν τριγώνων

ὧν προῃρήμεθα γένη τέτταρα, τρία μὲν ἐξ ἑνὸς
Ξ / ’ ’ , 9

τοῦ τὰς πλευρὰς ἀνίσους ἔχοντος, τὸ δὲ τέταρτον

A 3

ἕν μόνον ἐκ τοῦ ἰσοσκελοῦς τριγώνου ξυναρμοσθέν.

οὔκουν δυνατὰ πάντα εἰς ἄλληλα διαλυόμενα ἐκ
πολλῶν σμικρῶν ὀλίγα μεγάλα καὶ τοὐναντίον
A A s\ 7 4 3 9 ’

γίγνεσθαι, τὰ δὲ τρία οἷόν τε" ἐκ γὰρ ἑνὸς ἅπαντα

, \ \ ’ el 3 \ ἜΚ ΕΝ σ΄

πεφυκότα, λυθέντων τε τῶν μειζόνων πολλὰ σμικρὰ

/ 4 “ἢ ’ὔ \ \

s/f

ἐκ τῶν αὐτῶν ξυστήσεται, δεχόμενα τὰ προσ-

D HKOVTA ἑαυτοῖς σχήματα, Kal σμικρὰ ὅταν αὖ
A \

πολλὰ κατὰ τὰ τρίγωνα διασπαρῇ, γενόμενος εἷς

ἀριθμὸς ἑνὸς ὄγκου μέγα ἀποτελέσειεν ἂν ἄλλο
3 θ \ (a » - > λέ nv ΝΜ

εἶδος ἕν. ταῦτα μὲν οὖν λελέχθω περὶ τῆς εἰς

Ων ¢ A \ Ss / \ aA 3

ἄλληλα γενέσεως.
Οἷον δὲ ἕκαστον αὐτῶν γέγονεν εἶδος καὶ ἐξ
ae \ Ὁ 93 “A 4 4 3

ὅσων ξυμπεσόντων ἀριθμῶν, λέγειν ἂν ἑπόμενον

΄ / > ~ U? nN ς ié

εἴη. ἄρξει δὴ τό τε πρῶτον εἶδος Kal σμικρό-

» ΝΜ \ ’ ~ 4 \ /

τατον vvioTdpevov: στοιχεῖον δ᾽ αὐτοῦ τὸ τὴν

A > A

ὑποτείνουσαν τῆς ἐλάττονος πλευρᾶς διπλασίαν ἔχον

μήκει: Evvdvo δὲ τοιούτων κατὰ διάμετρον ἕυν-
» ’ ἣ 4 \ 4

τιθεμένων Kal τρὶς τούτου γενομένου, Tas δια-

A A

E μέτρους Kat τὰς βραχείας πλευρὰς εἰς ταὐτὸν

>

ὡς κέντρον ἐρεισάντων, ἕν ἰσόπλευρον τρίγωνον

ἐξ ἕξ τὸν ἀριθμὸν ὄντων γέγονε: τρίγωνα δὲ
> “a \ > A »Ν» 4 “ A

180
 TIMAEUS

Moreover, a point about which our previous state-

ment was obscure must now be defined more clearly,
It appeared as if the four Kinds, in being generated,
all passed through one another into one another, but
this appearance was deceptive. For out of the
triangles which we have selected four Kinds are
generated, three of them out of that one triangle
which has its sides unequal, and the fourth Kind alone
composed of the isosceles triangle. Consequently,
they are not all capable of being dissolved into one
another so as to form a few large bodies composed of
many small.ones, or the converse ; but three of them
do admit of this process. For these three are all
naturally compounded of one triangle, so that when
the larger bodies are dissolved many small ones will
form themselves from these same bodies, receiving
the shapes that befit them; and conversely, wher
many small bodies are resolved into their triangles
they will produce, when unified, one single large mass
of another Kind. So let thus much be declared con-
cerning their generation into one another.
In the next place we have to explain the form in
which each Kind has come to exist and the numbers
from which it is compounded. First will come that
form which is primary and has the smallest com-
ponents, and the element thereof is that triangle
which has its hypotenuse twice as long as its lesser
side. And when a pair of such triangles are joined
along the line of the hypotenuse, and this is done
thrice, by drawing the hypotenuses and the short
sides together as to a centre, there is produced from
those triangles, six in number, one equilateral
131
 PLATO

54 ἰσόπλευρα ξυνιστάμενα τέτταρα κατὰ σύντρεις

δῦ ἐπιπέδους γωνίας μίαν στερεὰν γωνίαν ποιεῖ, τῆς
ἀμβλυτάτης τῶν ἐπιπέδων γωνιῶν ἐφεξῆς, γεγο-
νυῖϊαν" τοιούτων δὲ ἀποτελεσθεισῶν τεττάρων πρῶ-
τον εἶδος στερεόν, ὅλου περιφεροῦς διανεμητικὸν
εἰς ἴσα μέρη καὶ ὅμοια, ξυνίσταται. δεύτερον δὲ
ἐκ μὲν τῶν αὐτῶν τριγώνων, κατὰ δὲ ἰσόπλευρα
τρίγωνα ὀκτὼ ἕξυστάντων, μίαν ἀπεργασαμένων
στερεὰν γωνίαν. ἐκ τεττάρων ἐπιπέδων" καὶ γενο-
μένων ἕξ τοιούτων τὸ δεύτερον αὖ σῶμα οὕτως
Β ἔσχε τέλος. τὸ δὲ τρίτον ἐκ δὶς ἑξήκοντα τῶν
στοιχείων ξυμπαγέντων, στερεῶν δὲ γωνιῶν δώ-
δεκα, ὑπὸ πέντε ἐπιπέδων τριγώνων ἰσοπλεύρων
περιεχομένης ἑκάστης, εἴκοσι βάσεις ἔχον ἰσο-
πλεύρους τριγώνους γέγονε.
Καὶ τὸ μὲν ἕτερον ἀπήλλακτο τῶν στοιχείων
ταῦτα γεννῆσαν, τὸ δὲ ἰσοσκελὲς τρίγωνον ἐγέννα
τὴν τοῦ τετάρτου φύσιν, κατὰ τέτταρα ξυνιστά-
μενον, εἰς τὸ κέντρον τὰς ὀρθὰς γωνίας ξυνάγον,
ἕν ἰσόπλευρον τετράγωνον ἀπεργασάμενον: ἕξ
C δὲ τοιαῦτα ξυμπαγέντα γωνίας ὀκτὼ στερεὰς
ἀπετέλεσε, κατὰ τρεῖς ἐπιπέδους ὀρθὰς ἔυν-
αρμοσθείσης ἑκάστης" τὸ δὲ σχῆμα τοῦ ξυστάντος
1 As in the figure the equilateral triangle ABC is divided
into 6 triangles of unequal sides by join-
ing the vertical points A, B, C to the
points of bisection of the opposite sides,
viz.'D, E, F. Then the hypotenuse ‘in
each such triangle is double the shortest
side (e.g. AO=2FO). And <FAO=}
right angle; while V FOA= # right angle.
The “‘ three plane angles ”’ are thus of 60°
each = 180°=“‘the most obtuse”’ plane
angle; so that the solid angle is one degree less, 1.6. 179°.
132
 TIMAEUS

triangle.1 And when four equilateral triangles are

combined so that three plane angles meet in a point,
they form one solid angle, which comes next in order
to the most obtuse of the plane angles. And when
four such angles are produced, the first solid figure 3
is constructed, which divides the whole of the circum-
scribed sphere into equal and similar parts. And the
second solid’ is formed from the same triangles, but
constructed out of eight equilateral triangles, which
produce one solid angle out of four planes ; and when
six such solid angles have been formed, the second
body in turn is completed. And the third solid * is
composed of twice sixty of the elemental triangles
conjoined, and of twelve solid angles, each contained
by five plane equilateral triangles, and it has, by its
production, twenty equilateral triangular bases.
Now the first of the elemental triangles ceased
acting when it had generated these three solids, the
substance of the fourth Kind ὅ being generated by
the isosceles triangle. Four of these combined, with
their right angles drawn together to the centre,
produced one equilateral quadrangle ; and six such
quadrangles, when joined together, formed eight
solid angles, each composed of three plane right
angles ; and the shape of the body thus constructed
2 2,6. the tetrahedron or pyramid (molecule offire).
3 i.e. the octahedron (molecule of air).
4 2,6. the icosahedron (molecule of water).
5 i.e. the cube, composed of 6x4 rectangular isosceles
triangles (molecule of earth).

133
 PLATO
55
σώματος γέγονε κυβικόν, ἕξ ἐπιπέδους τετρα-
lA 4 4 a > /

γώνους ἰσοπλεύρους βάσεις ἔχον. ἔτι δὲ οὔσης

ξυστάσεως
Ud
μιᾶς
A
πέμπτης,
4
ἐπὶ
IN
τὸ\ πᾶνA ὁe θεὸςA αὐτῇ > A

κατεχρήσατο ἐκεῖνο διαζωγραφῶν.

AS ὃ 4
n τις εἰ3 πάντα
4 A
λογιζόμενος
/
ἐμμελῶς
> AD
ἀποροῖ
> a

πότερον ἀπείρους χρὴ κόσμους εἶναι λέγειν ἣ πέρας

ἔχοντας, τὸ μὲν ἀπείρους ἡγήσαιτ᾽ ἂν ὄντως
ἀπείρου τινὸς εἶναι δόγμα ὧν ἔμπειρον χρεὼν
εἶναι, πότερον
i
δὲ ἕνα ἢ πέντε αὐτοὺς
l4 δὲ @
ἀληθείᾳ Ἅ 4 3 Ἁ ἀλ θ Ψ

πεφυκότας λέγειν προσήκει, μᾶλλον ἂν ταύτῃ στὰς

’ 4 / A “A 4, ἃ

εἰκότως διαπορήσαι. τὸ μὲν οὖν δὴ παρ᾽ ἡμῶν

3 e A

ἕνα αὐτὸν κατὰ τὸν εἰκότα λόγον πεφυκότα μηνύει,

4 , 4

ἄλλος δὲ εἰς ἄλλα πῃ βλέψας ἕτερα δοξάσει. καὶ A

τοῦτον' μὲν μεθετέον, τὰ δὲ γεγονότα νῦν τῷ λόγῳ

A A A ’

γένη διανείμωμεν εἰς πῦρ καὶ γῆν καὶ ὕδωρ καὶ lot lod Ἁ 4 \

ἀέρα. γῇ μὲν δὴ τὸ κυβικὸν εἶδος δῶμεν" ἀ-

>

κινητοτάτη γὰρ τῶν τεττάρων γενῶν γῆ καὶ τῶν

σωμάτων πλαστικωτάτη, μάλιστα δὲ ἀνάγκη γεγο-
νέναι τοιοῦτον τὸ τὰς βάσεις ἀσφαλεστάτας ἔχον'
βάσις δὲ ἥ τε τῶν κατ᾽ ἀρχὰς τριγώνων ὑπο-
4 A

τεθέντων ἀσφαλεστέρα κατὰ φύσιν, ἡ τῶν ἴσων

4 > ’ Ἁ »)Ἅ e A ΝΜ

πλευρῶν, τῆς τῶν ἀνίσων, τό τε ἐξ ἑκατέρου ἕυν-

τεθὲν ἐπίπεδον ἰσόπλευρον ἰσοπλεύρου τετράγωνον
τριγώνου κατά τε μέρη καὶ καθ᾽ ὅλον στασιμω-
56 τέρως ἐξ ἀνάγκης βέβηκε. διὸ γῇ μὲν τοῦτο ἀπο-
νέμοντες τὸν εἰκότα λόγον διασώζομεν, ὕδατι δ᾽ αὖ
, \ > 4 ’ ὃ » 4 > 4

1 τρῦτον best ms.: τούτων Zur.

1 2,6. the dodecahedron. How God “used it up”

obscure : the reference may be to the 12 signs of the Zodiac.
2 There is a play here on the two senses of ἄπειρος, ‘* un-
134
 TIMAEUS

was cubic, having six plane equilateral quadrangular

bases. And seeing that there still remained one other
compound figure, the fifth,t God used it up for the
Universe in his decoration thereof.
Now in reasoning about all these things, a man
might question whether he ought to affirm the
existence of an infinite diversity of Universes or a
limited number; and if he questioned aright he
would conclude that the doctrine of an infinite
diversity is that of a man unversed? in matters
wherein he ought to be versed; but the question
whether they ought really to be described as one
Universe or five is one which might with more reason
give us pause. Now our view declares the Universe
to be essentially one, in accordance with the probable
account ; but another man, considering other facts,
will hold a different opinion. Him, however, we must
let pass. But as for the Kinds which have now been
generated by our argument, let us assign them
severally to fire and earth and water and air. To
earth let us give the cubic form ; for of the four Kinds
earth is the most immobile and the most plastic body,
and of necessity the body which has the most stable
bases must be pre-eminently of this character. Now of
the triangles we originally assumed, the basis formed
by equal sides is of its nature more stable than that
formed by unequal sides ; and of the plane surfaces
which are compounded of these several triangles, the
equilateral quadrangle, both in its parts and as a
whole, has a more stable base than the equilateral
triangle. Wherefore, we are preserving the probable
account when we assign this figure to earth, and of
limited ’’ and “‘ unskilled ’’; cf. Phileb. 17". The doctrine
of an infinite number of worlds was held by the Atomists.
135
 PLATO
56
τῶν λοιπῶν τὸ δυσκινητότατον εἶδος, τὸ δ᾽ ev-
κινητότατον πυρί, τὸ δὲ μέσον ἀέρι: καὶ τὸ μὲν
σμικρότατον σῶμα πυρί, τὸ δ᾽ αὖ μέγιστον ὕδατι,
τὸ δὲ μέσον ἀέρι: καὶ τὸ μὲν ὀξύτατον αὖ πυρί, τὸ
de\ δεύτερον
, o7
ἀέρι, TO\ δὲ\ ’
τρίτον “
ὕδατι. me
ταῦτ᾽ οὖν>
δὴ πάντα, TO μὲν ἔχον ὀλιγίστας βάσεις εὐκινη-
A

τότατον ἀνάγκη πεφυκέναι τμητικώτατόν τε καὶ

ὀξύτατον ov πάντη πάντων, ἔτι τε ἐλαφρότατον,
>)

ἐξ ὀλιγίστων ξυνεστὸς τῶν αὐτῶν μερῶν: τὸ δὲ

δεύτερον δευτέρως τὰ αὐτὰ ταῦτ᾽ ἔχειν, τρίτως δὲ
τὸ τρίτον.
Μ
Εστω δὴ κατὰ
A
τὸν ὀρθὸν λόγον καὶ ᾿Ὶ
κατὰ Α

TOV εἰκότα TO μὲν τῆς πυραμίδος στερεὸν γεγονὸς

A ᾽ ’ A aA A 4

εἶδος πυρὸς στοιχεῖον καὶ σπέρμα: τὸ δὲ δεύτερον

κατὰ γένεσιν εἴπωμεν ἀέρος, τὸ δὲ τρίτον ὕδατος.
πάντα οὖν δὴ ταῦτα δεῖ διανοεῖσθαι σμικρα
, “-- aA A Ἂν

οὕτως, ws Kal? ἕν ἕκαστον μὲν τοῦ γένους

Φ a /

ἑκάστου διὰ σμικρότητα οὐδὲν ὁρώμενον ὑφ᾽ ἡμῶν,

e , Α ’ὔ’ 9 A e 4 e > τς ~

ξυναθροισθέντων δὲ πολλῶν τοὺς ὄγκους αὐτῶν

ὁρᾶσθαι. καὶ δὴ καὶ τὸ τῶν ἀναλογιῶν περί τε τὰ
aA aA aA ’ A

πλήθη καὶ τὰς κινήσεις καὶ τὰς ἄλλας δυνάμεις,

v4 3 A - A A » ᾽ὔ

πανταχῇ τὸν θεόν, ὅπῃπερ ἡ τῆς ἀνάγκης ἐκοῦσα

a A e ~

πεισθεῖσά τε φύσις ὑπεῖκε, ταύτῃ πάντη δι᾽ ἀκρι-

A A > >

Betas ἀποτελεσθεισῶν ὑπ᾽ αὐτοῦ ξυνηρμόσθαι

“- > aA

ταῦτα ἀνὰ λόγον.

Ex δὴ πάντων ὧν περὶ τὰ γένη προειρήκαμεν,
9 A ’ ia A A 14 4

ὧδ᾽ ἂν κατὰ TO εἰκὸς μάλιστ᾽ ἂν ἔχοι. γῆ μὲν

φΦφς9 nN A A 9 A {A > “A ΝΜ a A

ξυντυγχάνουσα πυρὶ διαλυθεῖσά τε ὑπὸ τῆς ὀξύτη-

τος αὐτοῦ φέροιτ᾽ ἄν, εἴτ᾽ ἐν αὐτῷ πυρὶ λυθεῖσα
εἴτ᾽ ἐν ἀέρος εἴτ᾽ ἐν ὕδατος ὄγκῳ τύχοι, μέχριπερ
Μ 9 9 357 w 9 9 σ » 4 ’

186
 TIMAEUS

the remaining figures the least mobile to water, and

the most mobile to fire, and the intermediate figure
to air; and, further, when we assign the smallest
body to fire, and the greatest to water, and the inter-
mediate to air ; and again, the first in point of sharp-
ness to fire, the second to air, and the third to water.
As regards all these forms, that which has the fewest
bases must necessarily be the most mobile, since it is
in all ways the sharpest. and most acute of all; and
it must also be the lightest, since it is composed of
the fewest identical parts; and the second comes
second in point of these same qualities, and the
third third.
Thus, in accordance with the right account and
the probable, that solid which has taken the form of
a pyramid shall be the element and seed of fire ; the
second in order of generation we shall affirm to be
air, and the third water. Now one must conceive all
these to be so small that none of them, when taken
singly each in its several kind, is seen by us, but
when many are collected together their masses are
seen. And, moreover, as regards the numerical pro-
portions which govern their masses and motions and
their other qualities, we must conceive that God
realized these everywhere with exactness, in so far
as the nature of Necessity submitted voluntarily or
under persuasion, and thus ordered all in harmonious
proportion.
From all that we have hitherto said about these
Kinds, they will, in all likelihood, behave themselves
as follows. Earth will keep moving when it happens
to meet with fire and has been dissolved by its
acuteness, whether this dissolution takes place in
pure fire or in a mass of air or of water; and this
137
 PLATO
56
dv αὐτῆς πῃ ξυντυχόντα τὰ μέρη πάλιν, ξυν-
αρμοσθέντα αὐτὰ αὑτοῖς, γῆ γένοιτο" οὐ γὰρ εἰς
ἄλλο γε εἶδος ἔλθοι ποτ᾽ ἄν. ὕδωρ δὲ ὑπὸ πυρὸς
μερισθέν, εἴτε καὶ ὑπ᾽ ἀέρος, ἐγχωρεῖ γίγνεσθαι
ξυστάντα ἕν μὲν πυρὸς σῶμα, δύο δὲ ἀέρος. τὰ δὲ
ἀέρος τμήματα ἐξ ἑνὸς μέρους διαλυθέντος δύ᾽
ἂν γενοίσθην σώματα πυρός. καὶ πάλιν, ὅταν
ἀέρι πῦρ ὕδασί τε ἢ τινι γῇ περιλαμβανόμενον,
ἐν πολλοῖς ὀλίγον, κινούμενον ἐν φερομένοις, μαχό-
μενον καὶ νικηθὲν καταθραυσθῇ, δύο πυρὸς σώματα
εἰς ἕν ξυνίστασθον εἶδος ἀέρος" καὶ κρατηθέντος
ἀέρος κερματισθέντος τε ἐκ δυοῖν ὅλοιν καὶ
ἡμίσεος ὕδατος εἶδος ἕν ὅλον ἔσται ξυμπαγές.
57 Ὧωξδε γὰρ δὴ λογισώμεθα αὐτὰ πάλιν, ὡς ὅταν ἐν
πυρὶ λαμβανόμενον τῶν ἄλλων ὑπ᾽ αὐτοῦ τι γένος
τῇ τῶν γωνιῶν καὶ κατὰ τὰς πλευρὰς ὀξύτητι
τέμνηται, ξυστὰν μὲν εἰς τὴν ἐκείνου φύσιν πέπαυ-
ται τεμνόμενον: τὸ γὰρ ὅμοιον καὶ ταὐτὸν αὑτῷ
γένος ἕκαστον οὔτε τινὰ μεταβολὴν ἐμποιῆσαι
δυνατὸν οὔτε τι παθεῖν ὑπὸ τοῦ κατὰ ταὐτὰ ὁμοίως
τε ἔχοντος" ἕως δ᾽ ἂν εἰς ἄλλο τι γιγνόμενον ἧττον
ὃν κρείττονι μάχηται, λυόμενον οὐ παύεται. τά
τε αὖ σμικρότερα ὅταν ἐν τοῖς μείζοσι, πολλοῖς
περιλαμβανόμενα ὀλίγα, διαθραυόμενα κατασβεν-
νύηται, ξυνίστασθαι μὲν ἐθέλοντα εἰς τὴν τοῦ
κρατοῦντος ἰδέαν πέπαυται κατασβεννύμενα γίγνε-
Tai τε ἐκ πυρὸς ἀήρ, ἐξ ἀέρος ὕδωρ: ἐὰν δ᾽ εἰς
ταῦτα ἢ' καὶ τῶν ἄλλων τι ξυνιόντα γενῶν μάχηται,
1 ταῦτα ἢ some Mss.: αὐτὰ ἴῃ best Μ8., Zur.
2 ξυνιόντα] ξυνιὸν Μ88., Zur.

1 The affinity of “like to {πὸ was an axiom in early

Greek thought; cf. Lysis 215 ο ff., Sympos. 186 a ff.
138
 TIMAEUS

motion will continue until the particles of earth

happen to meet together somewhere and reunite one
with another, when they become earth again; for
assuredly earth will never change into another form.
But water, when broken up by fire or even by air, is
capable of becoming a compound of one corpuscle of
fire with two of air; and the fractions of air which
come from the dissolving of one particle will form two
corpuscles of fire. And again, when a small quantity
of fire is enclosed by a large quantity of air and
water, or of earth, and moves within them as they
rush along, and is defeated in its struggle and broken
up, then two corpuscles of fire unite to make one form
of air. And when air is defeated and disintegrated,
from two whole forms of air and a half, one whole
form of water will be compounded.
Once again let us reason out their character in this
way. Whenever any of the other Kinds is caught
within fire it is cut up thereby, owing to the acuteness
of its angles and of the line of its sides, but when it
has been re-composed into the substance of fire it
ceases to be cut; for the Kind that is similar and
uniform is in no case able either to cause any change
in, or to suffer any affection from, a Kind which is in
a uniform and similar state}; but so long as, in the
course of its passage into another form, it iz: a weaker
body fighting against a stronger, it is continually
being dissolved. And again, whenever a few of the
smaller corpuscles, being caught within a great
number of larger corpuscles, are broken up and
quenched, then, if they consent to be re-compounded
into the shape of the victorious Kind, they cease to be
quenched, and air is produced out of fire, and out of
air water; but if they fight against combining with
139
 PLATO
57
λυόμενα od παύεται, πρὶν ἢ παντάπασιν ὠθούμενα
Kat διαλυθέντα ἐκφύγῃ πρὸς τὸ Evyyevés, ἢ νικη-
A , 9 4 A A , Vv

θέντα, ἕν ἐκ πολλῶν ὅμοιον τῷ κρατήσαντι γενό-

μενον, αὐτοῦ ξύνοικον μείνῃ. καὶ δὴ καὶ κατὰ
ταῦτα τὰ παθήματα διαμείβεται τὰς χώρας ἅπαντα"
διέστηκε μὲν yap τοῦ γένους ἑκάστου τὰ πλήθη
, A 4 4A /

κατὰ τόπον ἴδιον διὰ τὴν τῆς δεχομένης κίνησιν,

τὰ δὲ ἀνομοιούμενα ἑκάστοτε ἑαυτοῖς, ἄλλοις δὲ
A A >) , ¢€ 7 ς A + A

ὁμοιούμενα φέρεται διὰ TOV σεισμὸν πρὸς TOV

e \

ἐκείνων ols av ὁμοιωθῇ τόπον.

> ἢ) an ,

a Ss A A \
Ὅσα μὲν οὖν ἄκρατα Kal πρῶτα σώματα, διὰ
τοιούτων αἰτιῶν γέγονε: τοῦ δ᾽ ἐν τοῖς εἴδεσιν
αὐτῶν ἕτερα ἐμπεφυκέναι γένη τὴν ἑκατέρου τῶν
a AY “--

στοιχείων αἰτιατέον ξύστασιν, μὴ μόνον ἕν ἑκατέραν

D μέγεθος ἔχον τὸ τρίγωνον φυτεῦσαι κατ᾽ ἀρχὰς
A \

ἀλλὰ ἐλάττω τε καὶ μείζω, τὸν ἀριθμὸν δὲ ἔχοντα

> AN 9 ’ὔ \ / A 3 A A »

τοσοῦτον, ὅσαπερ ἂν ἢ τὰν τοῖς εἴδεσι γένη. διὸ

~ aA > 7

δὴ ξυμμιγνύμενα αὐτά τε πρὸς αὑτὰ Kal πρὸς

A ’ὔ A A \

ἄλληλα τὴν ποικιλίαν ἐστὶν ἄπειρα: ἧς δὴ δεῖ

- \ A

θεωροὺς γίγνεσθαι τοὺς μέλλοντας περὶ φύσεως

A / A 4

εἰκότι λόγῳ χρήσεσθαι.

>

ὟΣ
Κινήσεως οὖν στάσεώς τε πέρι, τίνα τρόπον καὶ \
μεθ᾽ ὧντινων γίγνεσθον, εἰ μή τις διομολογήσεται,
ΗΕ πόλλ᾽ ἂν εἴη ἐμποδὼν τῷ κατόπισθεν λογισμῷ.
, > nv » 9 Ἁ “- ’ὔ ~

τὰ μὲν οὖν ἤδη περὶ αὐτῶν εἴρηται, πρὸς δὲ

A A A A x

1 The elements are conceived as having their proper abodes

in concentric strata of space, one above another—earth in
the centre, water next, then air, and fire at the circumference
of the World-Sphere.
140
 TIMAEUS

these or with any of the other Kinds, they do

not cease from dissolution until either they are
driven out to their own kindred, by means of this
impact and dissolution, or else they are defeated and,
instead of many forms, assume one form similar to
the victorious Kind, and continue dwelling therewith
as a united family. Moreover, it is owing to these
affections that they all interchange their places ; for
while the bulk of each Kind keeps apart in a region
of its own! because of the motion of the Recipient,
yet those corpuscles which from time to time become
dissimilar to themselves and similar to others are
carried, because of the shaking, towards the region
which belongs to those corpuscles whereto they have
been assimilated.
Such are the causes which account for the genera-
tion of all the unmixed and primary bodies. But
within these four Kinds other classes exist, whereof
the cause must be sought in the construction of each
of the two elemental triangles, each such construction
having originally produced not merely a triangle of
one definite size, but larger and smaller triangles of
sizes as numerous as are the classes within the Kinds.
Consequently, when these are combined amongst
themselves and with one another they are infinite in
their variety ; and this variety must be kept in view
by those who purpose to employ probable reasoning
concerning Nature.
Now, unless we can arrive at some agreed con-
clusion concerning Motion and Rest, as to how and
under what conditions they come about, our subse-
quent argument will be greatly hampered. The
facts about them have already been stated in part;

141
 PLATO
57
ἐκείνοις ἔτι τάδε, ἐν μὲν ὁμαλότητι μηδέποτε
ἐθέλειν κίνησιν ἐνεῖναι. τὸ γὰρ κινησόμενον ἄνευ
τοῦ κινήσοντος ἢ τὸ κινῆσον ἄνευ τοῦ ,»κινησομένου
χαλεπόν, μᾶλλον δὲ ἀδύνατον, εἶναι: κίνησις δὲ οὐκ
ἔστι τούτων ἀπόντων: ταῦτα δὲ ὁμαλὰ εἶναί ποτε
ἀδύνατον. οὕτω δὴ στάσιν μὲν ἐν ὁμαλότητι,
δδ κίνησιν δὲ εἰς ἀνωμαλότητα ἀεὶ τιθῶμεν. αἰτία
δὲ ἡ ἀνισότης αὖ τῆς ἀνωμάλου φύσεως. ἀν-
ἰσότητος δὲ γένεσιν μὲν διεληλύθαμεν" πῶς δέ
ποτε οὐ κατὰ γένη διαχωρισθέντα ἕκαστα
ἕ πέπαυται
τῆς Ov ᾿ ἀλλήλων κινήσεως καὶ φορᾶς, οὐκ εἴπομεν.
ὧδε οὖν πάλιν ἐροῦμεν. ἡ τοῦ παντὸς περίοδος,
ἐπειδὴ συμπεριέλαβε τὰ γένη, κυκλοτερὴς οὖσα
καὶ πρὸς αὑτὴν πεφυκυῖα βούλεσθαι ξυνιέναι,
σφίγγει πάντα καὶ κενὴν χώραν οὐδεμίαν ἐᾷ
Β λείπεσθαι. διὸ δὴ πῦρ μὲν «εἰς ἅπαντα διελήλυθε
μάλιστα, ἀὴρ δὲ δεύτερον, ws λεπτότητι δεύτερον
ἔφυ, καὶ τἄλλα ταύτῃ" τὰ γὰρ ἐκ μεγίστων μερῶν
γεγονότα μεγίστην κενότητα ἐν τῇ ξυστάσει παρα-
λέλοιπε, τὰ δὲ σμικρότατα ἐλαχίστην. ἡ δὴ τῆς
πιλήσεως Evvodos τὰ σμικρὰ εἰς τὰ τῶν μεγάλων
διάκενα ξυνωθεῖ. σμικρῶν οὖν παρὰ μεγάλα τιθε-
μένων καὶ τῶν ἐλαττόνων τὰ μείζονα διακρινόντων,
τῶν δὲ μειζόνων ἐκεῖνα συγκρινόντων, πάντ᾽ ἄνω
C κάτω μεταφέρεται πρὸς τοὺς ἑαυτῶν τόπους" μετα-
βάλλον γὰρ τὸ μέγεθος ἕκαστον καὶ τὴν τῶν τόπων
μεταβάλλει στάσιν. οὕτω δὴ διὰ ταῦτά τε ἣ τῆς
ἀνωμαλότητος διασωζομένη γένεσις ἀεὶ τὴν ἀεὶ
1 Cf. 58 ς ff.: the varying shapes and sizes of the primary
triangles account for the“‘inequality.”
* 2,6. exerts a centripetal force. For this‘‘compression”
ef. Emped. Frag. 185 Τιτὰν ἠδ᾽ αἰθὴρ σφίγγων περὶ κύκλον
ἅπαντα.
142
 TIMAEUS

but in addition thereto we must state further that

motion never consents to exist within uniformity.
For it is difficult, or rather impossible, for that which
is to be moved to exist without that which is to
move, or that which is to move without that which is
to be moved; but in the absence of these there is
no motion, and that these should ever be uniform is
a thing impossible. Accordingly, we must always
place rest in uniformity, and motion in non-uni-
formity ; and the cause of the non-uniform nature lies
in inequality. Now we have explained the origin of
inequality 1; but we have not declared how it is
that these bodies are not separated according to their
several Kinds, and cease not from their motion and
passage one through another. Wherefore, we shall
once more expound the matter as follows. The
revolution of the All, since it comprehends the
Kinds, compresses them all, seeing that it is circular
and tends naturally to come together to itself 2; and
thus it suffers no void place to be left. Wherefore,
fire most of all has permeated all things, and in a
second degree air, as it is by nature second in fine-
ness ; and so with the rest ;, for those that have the
largest constituent parts have the largest void left
in their construction, and those that have the smallest
the least. Thus the tightening of the compression
forces together the small bodies into the void intervals
of the large. Therefore, when small bodies are placed
beside large, and the smaller disintegrate the larger
while the larger unite the smaller, they all shift up
and down towards their own proper regions ; for the
change in their several sizes causes their position in
space also to change. And since in this way and for
these reasons the production of hon-uniformity is
143
 PLATO
58
κίνησιν τούτων οὖσαν ἐσομένην τε ἐνδελεχῶς
παρέχεται.
Μετὰ δὴ ταῦτα δεῖ νοεῖν ὅτι πυρός τε γένη
πολλὰ γέγονεν, οἷον φλὸξ τό τε ἀπὸ τῆς φλογὸς
ἀπιόν, ὃ κάει μὲν οὔ, φῶς δὲ τοῖς ὄμμασι παρέχει,
τό τε φλογὸς ἀποσβεσθείσης ἐν τοῖς διαπύροις
καταλειπόμενον αὐτοῦ. κατὰ ταὐτὰ δὲ ἀέρος τὸ
μὲν εὐαγέστατον ἐπίκλην αἰθὴρ καλούμενος, ὁ δὲ
θολερώτατος ὁμίχλη τε καὶ σκότος, ἕτερά τε
ἀνώνυμα εἴδη γεγονότα διὰ τὴν τῶν τριγώνων
ἀνισότητα. τὰ δὲ ὕδατος διχῇ μὲν πρῶτον, τὸ
μὲν ὑγρόν, τὸ δὲ χυτὸν γένος αὐτοῦ. τὸ μὲν οὖν
ὑγρὸν διὰ τὸ μετέχον εἶναι τῶν γενῶν τῶν ὕδατος,
ὅσα σμικρά, ἀνίσων ὄντων, κινητὸν αὐτό τε καθ᾽
αὑτὸ καὶ ὑπ᾽ ἄλλου διὰ τὴν ἀνωμαλότητα καὶ
τὴν τοῦ σχήματος ἰδέαν γέγονε: τὸ δ᾽ ἐκ μεγάλων
καὶ ὁμαλῶν στασιμώτερον μὲν ἐκείνου καὶ βαρὺ
πεπηγὸς ὑπὸ ὁμαλότητός ἐστιν, ὑπὸ δὲ πυρὸς
εἰσιόντος καὶ διαλύοντος αὐτὸ τὴν ὁμαλότητα
«ἀποβάλλει, ταύτην δὲ»; ἀπολέσαν μετίσχει μᾶλλον
κινήσεως, γενόμενον δὲ εὐκίνητον, ὑπὸ τοῦ πλησίον
ἀέρος ὠθούμενον καὶ κατατεινόμενον ἐπὶ γῆν,
τήκεσθαι μὲν τὴν τῶν ὄγκων καθαίρεσιν, ῥοὴν δὲ
τὴν κατάτασιν ἐπὶ γῆν ἐπωνυμίαν ἑκατέρου τοῦ
πάθους ἔλαβε. πάλιν δὲ ἐκπίπτοντος αὐτόθεν τοῦ
59 πυρός, ἅτε οὐκ εἰς κενὸν ἐξιόντος, ὠθούμενος ὁ
πλησίον ἀὴρ εὐκίνητον ὄντα ἔτι τὸν ὑγρὸν ὄγκον
εἰς τὰς τοῦ πυρὸς ἕδρας ξυνωθῶν αὐτὸν αὑτῷ
ξυμμίγνυσιν: ὁ δὲ ξυνωθούμενος ἀπολαμβάνων τε
1 ἀποβάλλει, ταύτην δὲ added by ms. corr.: om. Z,

1 2,9. metals are classed as “‘ water,”’ cf. 59 B ff.

144
 TIMAEUS

perpetually maintained, it brings about unceasingly,

both now and for the future, the perpetual motion of
these bodies.
In the next place, we must observe that there are
many kinds of fire : for example, there is flame ; and
the kind issuing from flame, which does not burn but
supplies light to the eyes; and the kind which, when
the flame is quenched, is left behind among the
embers. So likewise of air, there is the most trans-
lucent kind which is called by the name of aether,
and the most opaque which is mist and darkness, and
other species without a name, which are produced
by reason of the inequality of the triangles. The
kinds of water are, primarily, two, the one being the
liquid, the other the fusible! kind. Now the liquid
kind, inasmuch as it partakes of those small particles
of water which are unequal, is mobile both in itself
and by external force owing to its non-uniformity
and the shape of its figure. But the other kind,
which is composed of large and uniform particles, is
more stable than the first and is heavy, being solidi-
fied by its uniformity; but when fire enters and
dissolves it, this causes it to abandon its uniformity,
and this being lost it partakes more largely in motion ;
and when it has become mobile it is pushed by the
adjacent air and extended upon the earth; and for
each of these modifications it has received a de-
scriptive name—“ melting ”’ for the disintegration of
its masses, and for its extension over the earth
“ fluidity.” Again, since the fire on issuing from the
water does not pass into a void but presses on the
adjacent air, this in turn compresses the liquid mass
which is still mobile into the abodes of the fire and
combines it with itself; and the mass, being thus
145
 PLATO
59 \ € , , σ΄ “δ 9 t
THY ὁμαλότητα πάλιν, ατε Τοῦ Τῆὴς ἀνωμαλότητος
δημιουργοῦ πυρὸς ἀπιόντος, εἰς ταὐτὸν αὑτῷ καθ-
“ A aA

ίσταται. καὶ τὴν μὲν τοῦ πυρὸς ἀπαλλαγὴν ψύξιν, A A /

τήν δὲ ξύνοδον ἀπελθόντος ἐκείνου πεπηγὸς εἶναι

, A 4 3 , 3 , A 4

γένος προσερρήθη.
Β T
οὕτων
,
δὴ\ πάντων,
/
ὅσα
Ψ
χυτὰ‘ προσείπομεν
’
ὕδατα,
“ὃ

τὸ4 μὲν ἐκ λεπτοτάτων καὶ ὁμαλώτάτων πυκνὸ-’

τατον γιγνόμενον, μονοειδὲς γένος, στίλβοντι καὶ
\

ξανθῷ χρώματι κοινωθέν, τιμαλφέστατον κτῆμα

χρυσὸς ἠθημένος διὰ πέτρας ἐπάγη. χρυσοῦ δὲ “a \

ὄζος διὰ πυκνότητα σκληρότατον ὃν καὶ μελανθέν,

» \ 4

ἀδάμας ἐκλήθη. τὸ
ὃ γᾷ 3
ἐγγὺς μὲν χρυσοῦ τῶν
λ 46 4 or 3 \ \ “-- aA

μερῶν, εἴδη δὲ πλέονα ἑνὸς ἔχον, πυκνότητι μὲν

A \

χρυσοῦ πυκνότερον ὄν, Kal γῆς μόριον ὀλίγον καὶ

“- lon 4

λεπτὸν μετασχόν, ὥστε σκληρότερον εἶναι, τῷ δὲ

A ~ \

C μεγάλα ἐντὸς αὑτοῦ διαλείμματα ἔχειν κουφότερον,

Ul A

τῶν λαμπρῶν πηκτῶν τε ἕν γένος ὑδάτων χαλκὸς

aA aA aA \

ξυσταθεὶς γέγονε. τὸ δ᾽ ἐκ γῆς αὐτῷ μιχθέν, ὅταν

παλαιουμένω διαχωρίζησθον πάλιν an’ ἀλλήλων,
ἐκφανὲς καθ᾽ αὑτὸ γιγνόμενον ἰὸς λέγεται.
ἄλλα δὲδὲ τῶν
Τάλλα τῶ τοιούτων
j οὐδὲν
δὲ ποικίλον
λον ἔτι
ἔτι ὃ δια-
λογίσασθαι τὴν τῶν εἰκότων μύθων μεταδιώκοντα
ἰδέαν, ἣν ὅταν τις ἀναπαύσεως ἕνεκα τοὺς περὶ
τῶν ὄντων ἀεὶ καταθέμενος λόγους, τοὺς γενέσεως
D πέρι διαθεώμενος εἰκότας ἀμεταμέλητον ἡδονὴν
κτᾶται, μέτριον av ἐν τῷ βίῳ παιδιὰν καὶ φρόνιμον
~ ~ A

ποιοῖτο.
a
ταύτῃ4
δὴ\ Kal τὰ νῦνA ἀφέντες TO4 μετὰ
1 Perhaps haematite or platinum.
2 Cf. 29 B, νυ, 48 c, ete.
146
 TIMAEUS

compressed and recovering again its uniformity, be-

cause of the departure of the fire, the author of its
non-uniformity, returns to its state of self-identity.
And this cessation of the fire is termed “ cooling,”
and the combination which follows on its departure
“ solidification.”
Of all the kinds of water which we have termed
“ fusible,” the densest is produced from the finest
and most uniform particles: this is a kind of unique
form, tinged with a glittering and yellow hue, even
that most precious of possessions, “‘ gold,” which has
been strained through stones and solidified. And
the off-shoot of gold, which is very hard because of
its density and black in colour, is called “΄ adamant.”’ 1
And the kind which closely resembles gold in its
particles but has more forms than one, and in density
is more dense than gold, and partakes of smali and
fine portions of earth so that it is harder, while it is
also lighter owing to its having large interstices
within it,—this particular kind of the bright and
solid waters, being compounded thus, is termed
“bronze.” And the portion of earth that is mixed
therewith becomes distinct by itself, when both grow
old and separate again each from the other; and
then it is named “ rust.”’
And the rest of such phenomena it is no longer
difficult to explain in full, if one aims at framing a
description that is probable.? For as regards this,
whenever for the sake of recreation a man lays aside
arguments concerning eternal Realities and con-
siders probable accounts of Becoming, gaining there-
by a pleasure not to be repented of, he provides for
his life a pastime that is both moderate and sensible.
To this pastime let us now give free play, and
147
 PLATO
59
τοῦτο τῶν αὐτῶν πέρι τὰ ἑξῆς εἰκότα δίιμεν
~ “ b) a / \ CeA 3 4 ,

τῇδε.
To πυρὶ μεμιγμένον ὕδωρ, ὅσον λεπτὸν ὑγρόν TE
A A 4 “ σ A « /

διὰ τὴν κίνησιν Kal τὴν ὁδὸν ἣν κυλινδούμενον ἐπὶ

AY \

γῆς ὑγρὸν λέγεται, μαλακόν τε αὖ τῷ τὰς βάσεις

ἧττον ἑδραίους οὔσας ἢ τὰς γῆς ὑπείκειν, τοῦτο
ὅταν πυρὸς ἀποχωρισθὲν ἀέρος τε μονωθῇ, γέγονε
E μὲν ὁμαλώτερον, ξυνέωσται δὲ ὑπὸ τῶν ἐξιόντων
A e ’ὔ Ψ \ ¢€ \ “ Ψ 7

εἰς αὑτό, παγέν τε οὕτω τὸ μὲν ὑπὲρ γῆς μάλιστα

3 “κ᾿

παθὸν ταῦτα χάλαζα, τὸ δ᾽ ἐπὶ γῆς κρύσταλλος,

\ “- / \ > > A “ /

τὸ δὲ ἧττον ἡμιπαγές τε OV ETL, TO μὲν ὑπὲρ γῆς

A Ὄ ω ~

αὖ χιών, TO δ᾽ ἐπὶ γῆς ξυμπαγέν, ἐκ δρόσου yevo-

εχ ,ὔ A 2) aan A 4 3 / /

μενον, πάχνη λέγεται.

Ta δὲ δὴ πλεῖστα ὑδάτων εἴδη μεμιγμένα
\ \ A A ¢€ 4 ” ip

ἀλλήλοις, ξύμπαν μὲν τὸ γένος, διὰ τῶν ἐκ γῆς

> , , \ \ / A ~ > a

60 φυτῶν ἠθημένα, χυμοὶ λεγόμενοι" διὰ δὲ τὰς μίξεις

ἀνομοιότητα ἕκαστοι σχόντες TA μὲν ἄλλα πολλὰ
3 \

ἀνώνυμα γένη παρέσχοντο, τέτταρα δέ, ὅσα

3 «

ἔμπυρα εἴδη, διαφανῆ μάλιστα γενόμενα εἴληφεν

» δ Lond / Ue ”

ὀνόματα αὐτῶν, τὸ μὲν τῆς ψυχῆς μετὰ τοῦ

σώματος θερμαντικὸν οἶνος, τὸ δὲ λεῖον καὶ
διακριτικὸν ὄψεως διὰ ταῦτά τε ἰδεῖν λαμπρὸν
\ » A a , > “a \

kat στίλβον λιπαρόν τε φανταζόμενον ἐλαιηρὸν

A / 4 / 3 A

εἶδος, πίττα καὶ κίκι καὶ ἔλαιον αὐτὸ ὅσα τ᾽ ἄλλα

td / A / \ ” 3 \ @ > LAA

Β τῆς αὐτῆς δυνάμεως: ὅσον δὲ διαχυτικὸν μέχρι

a ΦῈ Ἂς / [χ \ A /

φύσεως τῶν περὶ τὸ στόμα ξυνόδων, ταύτῃ τῇ

1 Alluding to a fanciful derivation of ὑγρόν from ὑπὲρ
γῆν ῥέον.
148
 TIMAEUS

proceed to expound in order the subsequent prob-

abilities concerning these same phenomena in the
following way.
The water that is mixed with fire, which is fine
and fluid, is termed “ fluid,’’ owing to its motion
and the way it rolls over the earth.t Also it is soft
owing to the fact that its bases, being less stable
than those of earth, give way. When this kind is
separated off from fire and air and isolated it becomes
more uniform, but because of their outflow it is
compressed upon itself ; and when it is thus solidified,
the part of it above the earth which is most affected
by this process is termed “ hail,’ and the part upon
the earth ‘‘ ice’; and the part which is less affected
and is still only half-solid is called “ snow ᾿᾿ when it
is above the earth, but when it is upon the earth
and solidified out of dew it is called “΄ hoar-frost.”’
Now as regards most forms of water that are inter-
mingled one with another, the kind as a whole,
consisting of water that has been strained through
earth-grown plants, is called “sap ᾿᾿; but inasmuch
as the several sorts have become dissimilar owing to
intermixture, most of the kinds thus produced are
unnamed. Four of these kinds, however, being fiery
and specially conspicuous, have received names. Of
thése, that which is heating to the soul as well as the
body is called “ wine ᾿᾿ ; that which is smooth and
divisive of the vision, and therefore bright to look
upon and gleaming and glistening in appearance, is
the species “ oil,’ including pitch and castor oil and
olive oil itself and all the others that are of the same
character ; and all that kind which tends to expand
the contracted parts of the mouth, so far as their
nature allows, and by this property produces sweet-
149
 PLATO
60
δυνάμει γλυκύτητα παρεχόμενον, μέλι τὸ κατὰ
πάντων μάλιστα ᾿πρόσρημα ἔσχε: τὸ δὲ τῆς σαρ-
κὸς διαλυτικὸν τῷ κάειν ἀφρῶδες γένος, ἐκ πάντων
ἀφορισθὲν τῶν χυμῶν, ὁπὸς ἐπωνομάσθη
Γῆς δὲ εἴδη, τὸ μὲν ἠθημένον du’ ὕδατος τοιῷδε
τρόπῳ γίγνεται σῶμα λίθινον. τὸ ξυμμιγὲς ὕδωρ
ὅταν ἐν τῇ ξυμμίξει κοπῇ, μετέβαλεν εἰς ἀέρος
ἰδέαν: γενόμενος δὲ ἀὴρ εἰς τὸν ἑαυτοῦ τόπον
ἀναθεῖ. κενὸν δ᾽ ὑπερεῖχεν αὐτῶν οὐδέν: τὸν οὖν
πλησίον ἔωσεν ἀέρα. ὁ δέ, ἅτε ὧν βαρύς, ὠσθεὶς
καὶ περιχυθεὶς τῷ τῆς γῆς ὄγκῳ σφόδρα ἔθλιψε
ξυνέωσέ τε αὐτὸν εἰς τὰς ἕδρας ὅθεν ἀνήειν ὁ νέος
ἀήρ. ξυνωσθεῖσα δὲ ὑπ᾽ ἀέρος ἀλύτως ὕδατι γῆ
ξυνίσταται πέτρα, καλλίων μὲν ἡ τῶν ἴσων καὶ
ὁμαλῶν διαφανὴς μερῶν, αἰσχίων δὲ ἡ ἐναντία.
τὸ δὲ ὑπὸ πυρὸς τάχους τὸ νοτερὸν πᾶν. ἐξαρ-
πασθὲν καὶ κραυρότερον ἐκείνου ἕυστάν, ᾧ γένει
κέραμον ἐπωνομάκαμεν, τοῦτο γέγονεν. ἔστι δὲ
ὅτε νοτίδος ὑπολειφθείσης χυτὴ γῆ γενομένη διὰ
πυρός, ὅταν ψυχθῇ, γίγνεται τὸ μέλαν χρῶμα ἔχον
εἶδος": τὼ" δ᾽ αὖ κατὰ ταὐτὰ μὲν ταῦτα ἐκ ξυμ-
μίξεως ὕδατος ἀπομονουμένω πολλοῦ, λεπτοτέρων
δὲ ἐκ γῆς μερῶν ἁλμυρώ τε ὄντε, ἡμιπαγῆ γενο-
μένω καὶ λυτὼ πάλιν ὑφ᾽ ὕδατος, τὸ μὲν ἐλαίου
καὶ γῆς καθαρτικὸν γένος λίτρον, τὸ δ᾽ εὐ-
ἅρμοστον ἐν ταῖς κοινωνίαις ταῖς περὶ τὴν τοῦ
1 ὑπερεῖχεν best Mss.: ὑπῆρχεν Zur.
2 εἶδος Hermann: λίθος Mss., Zur.
3 τὼ Schneider: τῴ ss. (the following duals also being
dat. in mss.).
1 Perhaps a kind of fig-juice.
2 2,6. potash or saltpetre.
150
 TIMAEUS

ness, has received as a general designation the name

of “honey ’’; and the foamy kind, which tends to
dissolve the flesh by burning, and is secreted from all
the saps, is named “ verjuice.! ”’
Of the species of earth, that which is strained
through water becomes a stony substance in the
following way. When the water commingled there-
with is divided in the process of mingling, it changes
into the form of air; and when it has become air it
rushes up to its own region ; but because there was
no void space above them, therefore it pressed against
the adjacent air ; and it, being heavy, when pressed
and poured round the mass of earth, crushed it
forcibly and compressed it into the spaces from which
the new air was ascending. But when earth is thus
compressed by the air so as to be indissoluble by
water it forms “‘ stone ᾿᾿ : of which the fairer sort is
that composed of equal and uniform parts and trans-
parent, and the coarser sort the opposite. That kind
from which all the moisture has been carried off by
the rapidity of fire, and which is more brittle in its
composition than the first kind, is the kind to which
we have given the name of “earthenware.” But
sometimes, when moisture is still left in the earth
and it has been fused by fire and has cooled again, it
forms the species which is black in hue. On the other
hand there are two kinds, which, in exactly the same
‘manner, are isolated after the mixture from much of
their water, but are composed of finer parts of earth,
‘and are saline: when these have become semi-solid
-and soluble again by water, one of them is purgative
‘of oil and earth and forms the species called “ lye ” ?;
-and the other, which blends well with the combina-
‘tions which affect the sensation of the mouth, is that
151
 PLATO
60
E στόματος αἴσθησιν ἁλῶν Kata λόγον νόμου θεο-
φιλὲς σῶμα ἐγένετο.
Ta δὲ κοινὰ ἐξ ἀμφοῖν ὕδατι μὲν od λυτά, πυρὶ
Ta δὲ \ 2 9 A 74 \ 9 , A

δέ͵, διὰ TO τοιόνδε οὕτω ξυμπήγνυται. γῆς ὄγκους

oa A

πῦρ μὲν ἀήρ TE οὐ τήκει: τῆς yap ξυστάσεως TOV

~ A 3 P 3 Vi “. \ A

διακένων αὐτῆς σμικρομερέστερα πεφυκότα, διὰ

πολλῆς εὐρυχωρίας ἰόντα, οὐ βιαζόμενα, ἄλυτον
A , 27

αὐτὴν ἐάσαντα ἄτηκτον παρέσχε: τὰ δὲ ὕδατος,

ἐπειδὴ μείζω πέφυκε μέρη βίαιον ποιούμενα τὴν
/

61 διέξοδον, λύοντα αὐτὴν τήκει. γῆν μὲν γὰρ ἀ-

Evoratov ὑπὸ βίας οὕτως ὕδωρ μόνον λύει, Evv-
/ e \ , Ψ ef / Mf

εστηκυῖαν δὲ πλὴν πυρὸς οὐδέν" εἴσοδος γὰρ οὐδενὶ

πλὴν πυρὶ λέλειπται. τὴν δὲ ὕδατος αὖ Evvodov
A \ ? A \ Ὁ Ss iy

τὴν μὲν βιαιοτάτην πῦρ μόνον, THY δὲ ἀσθενεστέραν

A / 4

ἀμφότερα, πῦρ τε καὶ ἀήρ, διαχεῖτον, ὁ μὲν κατὰ

-“- \ 3 A

τὰ διάκενα, τὸ δὲ Kal κατὰ τὰ τρίγωνα: Bia δὲ

A \

ἀέρα ξυστάντα οὐδὲν λύει πλὴν κατὰ TO στοιχεῖον,

»5 - 3 A , N \ A ἡ A

ἀβίαστον δὲ κατατήκει μόνον πῦρ.

Τὰ δὲ δὴ τῶν ξυμμίκτων ἐκ γῆς τε καὶ ὕδατος
AY \ \ A 4 > “κι \ ἢὦ

σωμάτων, μέχριπερ av ὕδωρ αὐτοῦ τὰ THs γῆς

\ , A “ A

διάκενα καὶ βίᾳ ξυμπεπιλημένα κατέχῃ, τὰ μὲν

ὕδατος ἐπιόντα ἔξωθεν εἴσοδον οὐκ ἔχοντα μέρη
περιρρέοντα τὸν ὅλον ὄγκον ἄτηκτον εἴασε, τὰ
7

δὲ πυρὸς εἰς τὰ τῶν ὑδάτων διάκενα εἰσιόντα,

“Ἵ 4

ὅπερ ὕδωρ γῆν, τοῦθ᾽ ὕδωρ' ἀπεργαζόμενα, τηχθέντι

Ὁ Φ a AQ? “ὃ Hiv ase / /

τῷ κοινῷ σώματι ῥεῖν μόνα αἴτια ξυμβέβηκε.

aA a / ca / ” /

τυγχάνει δὲ ταῦτα ὄντα, τὰ μὲν ἔλαττον ἔχοντα

1 γοῦθ᾽ ὕδωρ Archer-Hind conj.: τοῦτο πῦρ ἀέρα mss., Zur.

1 Cf. Hom. Il. ix. 214 πάσσε δ᾽ ἁλὸς θείοιο.

152
 TIMAEUS

substance which is customarily termed “ beloved of

the gods,’’} namely “ salt.”’
As regards the kinds which are a blend ofthese two,
and are dissoluble by fire and not by water, their
composition is due to the fellowing cause. Fire and
air do not melt masses of earth; for, inasmuch as
their particles are smaller then the interstices of its
structure, they have room to pass through without
forcible effort and leave the earth undissolved, with
the result that it remains unmelted; whereas the
particles of water, being larger, must use force to
make their way out, and consequently dissolve and
melt the earth. Thus earth when it is not forcibly
condensed is dissolved only by water ; and when it
is condensed it is dissolved by fire only, since no
entrance is left for anything save fire. Water, again,
when most forcibly massed together is dissolved by
fire only, but when massed less forcibly both by fire
and air, the latter acting by way of the interstices,
and the former by way of the triangles ; but air when
forcibly condensed is dissolved by nothing save by
way of its elemental triangles, and when unforced
it is melted down by fire only.
As regards the classes of bodies which are com-
pounds of earth and water, so long as the water
occupies the interspaces of earth which are forcibly
contracted, the portions of water which approach
from without find no entrance, but flow round the
whole mass and leave it undissolved. But when
portions of fire enter into the interspaces of the water
they produce the same effects on water as water does
on earth ; consequently, they are the sole causes why
the compound substance is dissolved and flows. And
of these substances those which contain less water
¥ 153
 PLATO
61 σ΄ “a A , \ \ Ψ , Ψ
ὕδατος ἢ γὴς TO TE πέρι TV ὕαλον γεέενος απαν

Cocoa τε λίθων χυτὰ εἴδη καλεῖται, τὰ δὲ πλέον

ὕδατος αὖ πάντα ὅσα κηροειδῆ καὶ θυμιατικὰ
σώματα ξυμπήγνυται.
Καὶ τὰ μὲν δὴ σχήμασι' κοινωνίαις τε καὶ
μεταλλαγαῖς εἰς ἄλληλα πεποικιλμένα εἴδη σχεδὸν
ἐπιδέδεικται, τὰ δὲ παθήματα αὐτῶν δι᾽ ἃς αἰτίας
γέγονε πειρατέον ἐμφανίζειν. πρῶτον μὲν οὖν
ὑπάρχειν αἴσθησιν δεῖ τοῖς λεγομένοις ἀεί: σαρκὸς
δὲ καὶ τῶν περὶ σάρκα γένεσιν, ψυχῆς τε ὅσον
θνητόν, οὔπω διεληλύθαμεν. τυγχάνει δὲ οὔτε
ταῦτα χωρὶς τῶν περὶ τὰ παθήματα ὅσα αἰσθητικά,
οὔτ᾽ ἐκεῖνα ἄνευ τούτων δυνατὰ ἱκανῶς λεχθῆναι"
τὸ δὲ ἅμα σχεδὸν οὐ δυνατόν. ὑποθετέον δὴ
πρότερον θάτερα, τὰ δ᾽ ὑποτεθέντα ἐπάνιμεν αὖθις.
ἵνα οὖν ἑξῆς τὰ παθήματα λέγηται τοῖς γένεσιν,
ἔστω πρότερα ἡμῖν τὰ περὶ σῶμα καὶ ψυχὴν ὄντα.
Πρῶτον μὲν οὖν ἡ πῦρ θερμὸν λέγομεν, ἴδωμεν
ὧδε σκοποῦντες, τὴν διάκρισιν καὶ τομὴν αὐτοῦ
περὶ τὸ σῶμα ἡμῶν γιγνομένην ἐννοηθέντες. ὅτι
μὲν γὰρ ὀξύ τι τὸ πάθος, πάντες σχεδὸν αἰσθανό-
μεθα: τὴν δὲ λεπτότητα τῶν πλευρῶν καὶ γωνιῶν
ὀξύτητα τῶν τε μορίων σμικρότητα καὶ τῆς φορᾶς
τὸ τάχος, οἷς πᾶσι σφοδρὸν ὃν καὶ τομὸν ὀξέως
τὸ προστυχὸν ἀεὶ τέμνει, λογιστέον ἀναμιμνὴη-
62 σκομένοις τὴν τοῦ σχήματος αὐτοῦ γένεσιν, ὅτι
μάλιστα ἐκείνη καὶ οὐκ ἄλλη φύσις διακρίνουσα
ἡμῶν κατὰ σμικρά τε τὰ σώματα κερματίζουσα
1 σχήμασι Μ88.: σχήματα Zur,
154
 TIMAEUS

than earth form the whole kind known as “ glass,”

and all the species of stone called “ fusible’ ; while
those which contain more water include all the solidi-
fied substances of the type of wax and frankincense.
And now we have explained with some fullness the
Four Kinds, which are thus variegated in their shapes
and combinations and permutations ; but we have
still to try to elucidate the Causes which account for
their affective qualities. Now, first of all, the quality
of sense-perceptibility must always belong to the
objects under discussion; but we have not as yet
described the generation of flesh and the appurten-
ances of flesh, nor of that portion of Soul which is
mortal. But, in truth, these last cannot be adequately
explained apart from the subject of the sensible
affections, nor the latter without the former; while
to explain both simultaneously is hardly possible.
Therefore, we must assume one of the two, to begin
with, and return later to discuss our assumptions.
In order, then, that the affective properties may be
treated next after the kinds, let us presuppose the
facts about body and soul.
Firstly, then, let us consider how it is that we call
fire “‘hot’’ by noticing the way it acts upon our
bodies by dividing and cutting. That its property is
one of sharpness we all, I suppose, perceive ; but as
regards the thinness of its sides and the acuteness of
its angles and the smallness of its particles and the
rapidity of its motion—owing to all which properties
fire is intense and keen and sharply cuts whatever it
encounters,—these properties we must explain by
recalling the origin of its form, how that it above all
others is the one substance which so divides our
bodies and minces them up as to produce naturally
155
 PLATO
62
τοῦτο ὃ viv θερμὸν λέγομεν εἰκότως τὸ πάθημα
A “a A A 4 tee δ) 4

καὶ τοὔνομα παρέσχε.

Τὸ δ᾽ ἐναντίον τούτῳ κατάδηλον μέν, ὅμως δὲ
μηδὲν ἐπιδεὲς ἔστω λόγου. τὰ yap δὴ τῶν περὶ TO
δὲ 3 ὃ \ ” Ao \ \ or A \ \

σῶμα ὑγρῶν μεγαλομερέστερα εἰσιόντα, τὰ σμι-

κρότερα ἐξωθοῦντα, εἰς τὰς ἐκείνων οὐ δυνάμενα
ἕδρας ἐνδῦναι, ξυνωθοῦντα ἡμῶν τὸ νοτερόν, ἐξ
ν 3 A A e A A / 3

ἀνωμάλου κεκινημένου τε ἀκίνητον δι᾿ ὁμαλότητα

καὶ τὴν ξύνωσιν ἀπεργαζόμενα πήγνυσι: τὸ δὲ
παρὰ φύσιν ξυναγόμενον μάχεται κατὰ φύσιν αὐτὸ
ἑαυτὸ εἰς τοὐναντίον ἀπωθοῦν. τῇ δὴ μάχῃ καὶ
τῷ σεισμῷ τούτῳ τρόμος καὶ ῥῖγος ἐτέθη, ψυχρόν
τε τὸ πάθος ἅπαν τοῦτο καὶ τὸ δρῶν αὐτὸ ἔσχεν
ὄνομα.
Σκληρὸν δέ, ὅσοις av ἡμῶν ἡ σὰρξ ὑπείκῃ:"
A ᾽ὔ [τ nv e aA @ A e /

μαλακὸν δέ, ὅσα av TH σαρκί: πρὸς ἀλληλά Te

A , σ nn ~ / A + 4

οὕτως. ὑπείκει δὲ ὅσον ἐπὶ σμικροῦ βαίνει" τὸ

C δὲ ἐκ τετραγώνων ov βάσεων, ate βεβηκὸς
\ > , nv / o¢ \

, > , 4
σφόδρα, ἀντιτυπώτατον εἶδος, 6“ Ti / τε ἂν
Aa tie
εἰς
πυκνότητα ξυνιὸν πλείστην ἀντίτονον ἢ μάλιστα.
Βαρὺ δὲ καὶ κοῦφον μετὰ τῆς κάτω φύσεως
ἄνω τε λεγομένης ἐξεταζόμενον av δηλωθείη σαφέ-
Μ , > / nv / /

στατα. φύσει γὰρ δή τινας τόπους δύο εἶναι

διειληφότας διχῇ τὸ πᾶν ἐναντίους, τὸν μὲν
κάτω, πρὸς ὃν φέρεται πάνθ᾽ ὅσα τινὰ ὄγκον
/ \ Δ lk / 3 Ψ A »

σώματος ἔχει, τὸν δ᾽ ἄνω, πρὸς ὃν ἀκουσίως

1 2,6. θερμόν (quasi κερμόν) is derived from κερματίξω
(“ mince up ”’ or “ τηϊηἴ ᾽ἢ.
156
 TIMAEUS

both that affection which we call “ heat” and its

very name.}
The opposite affection is evident, but none the less
it must not lack description. When liquids with larger
particles, which surround the body, enter into it they
drive out the smaller particles ; but as they cannot
pass into their room they compress the moisture
within us, so that in place of non-uniformity and
motion they produce immobility and density, as a
result of the uniformity and compression. But that
which is being contracted contrary to nature fights,
and, in accordance with its nature, thrusts itself away
in the contrary direction. And to this fighting and
shaking we give the names of “ trembling’’ and
“ shivering ’’ ; while this affection as a whole, as well
as the cause thereof, is termed “ cold.”
By the term “ hard ᾿᾿ we indicate all the things to
which our flesh gives way ; and by the term “ soft ”’
all those which give way to our flesh; and these
terms are similarly used relatively to each other.
Now a substance gives way when it has its base small;
but when it is constructed of quadrangular bases,
being very firmly based, it is a most inelastic form ;
and so too is everything which is of very dense com-
position and most rigid.
The nature of “heavy” and “ light ’’ would be
shown most clearly if, along with them, we examined
also the nature of “‘ above’ and “ below,” as they
are called. That there really exist two distinct and
totally opposite regions, each of which occupies one-
half of the Universe,—the one termed “ below,”
towards which move all things possessing any bodily
mass, and the other “‘ above,” towards which every-
thing goes against its will,—this is a wholly erroneous
157
 PLATO
62
D ἔρχεται πᾶν, οὐκ ὀρθὸν οὐδαμῇ νομίζειν. τοῦ yap
παντὸς οὐρανοῦ σφαιροειδοῦς ὄντος, ὅσα μὲν
ἀφεστῶτα ἴσον τοῦ μέσου γέγονεν ἔσχατα, ὁμοίως
αὐτὰ χρὴ ἔσχατα πεφυκέναι, τὸ δὲ μέσον τὰ αὐτὰ
μέτρα τῶν ἐσχάτων ἀφεστηκὸς ἐν τῷ καταντικρὺ
νομίζειν δεῖ πάντων εἶναι. τοῦ δὴ κόσμου ταύτῃ
πεφυκότος τί τῶν εἰρημένων ἄνω τις ἢ κάτω
τιθέμενος οὐκ ἐν δίκῃ δόξει τὸ μηδὲν προσῆκον
ὄνομα λέγειν; ὁ μὲν γὰρ μέσος ἐν αὐτῷ τόπος
οὔτε κάτω πεφυκὼς οὔτε ἄνω λέγεσθαι. δίκαιος,
ἀλλ᾽ αὐτὸ ἐν μέσῳ. δ δὲ πέριξ οὔτε δὴ μέσος οὔτ᾽
ἔχων διάφορον αὑτοῦ μέρος ἕτερον θατέρου μᾶλλον.
πρὸς τὸ μέσον ἤ τι τῶν καταντικρύ. τοῦ δὲ
ὁμοίως πάντη πεφυκότος ποῖά τις ἐπιφέρων ὀνό-
ματα αὐτῷ ἐναντία καὶ πῇ καλῶς ἂν ἡγοῖτο
λέγειν; εἰ γάρ τι καὶ στερεὸν εἴη κατὰ μέσον
63 τοῦ παντὸς ἰσοπαλές, εἰς οὐδὲν ἄν ποτε τῶν
ἐσχάτων ἐνεχθείη διὰ τὴν πάντη ὁμοιότητα αὐτῶν:
ἀλλ᾽ εἰ καὶ περὶ αὐτὸ πορεύοιτό, τις ἐν “κύκλῳ,
πολλάκις ἂν στὰς ἀντίπους ταὐτὸν αὐτοῦ κάτω
καὶ ἄνω “προσείποι. τὸ μὲν γὰρ ὅλον, καθάπερ
εἴρηται νῦν δή, σφαιροειδὲς ene
ὃ κάτω,
τὸν δὲ ἄνω, λέγεινἔχειν οὐκ ἔμφρονος.
Ὅθεν δὲ ὠνομάσθη ταῦτα καὶ ἐν οἷς ὄντα
εἰθίσμεθα δι’ ἐκεῖνα καὶ τὸν οὐρανὸν ὅλον οὕτω δι-
αἱρούμενοι λέγειν, ταῦτα διομολογητέον ὑποθεμένοις
τάδ᾽ ἡμῖν. εἴ τις ἐν τῷ τοῦ παντὸς τόπῳ καθ᾽
ὃν ἡ τοῦ πυρὸς εἴληχε μάλιστα φύσις, οὗ καὶ πλεῖ-

1 The reference here is, probably, to Democritus (Aristotle

also speaks of τὸ ἄνω φύσει, Phys. 208 b 14).
2 2,9. “ above’ and“‘ below”’ are purely relative terms.
158
 TIMAEUS

supposition. For inasmuch as the whole Heaven

is spherical, all its outermost parts, being equally
distant from the centre, must really be “‘ outermost ”’
in a similar degree ; and one must conceive of the
centre, which is distant from all the outermost parts
by the same measures, as being opposite to them all.
Seeing, then, that the Cosmos is actually of this
nature, which of the bodies mentioned can one set
“above ᾿ or “ below ᾿᾿ without incurring justly the
charge of applying a wholly unsuitable name? For
its central region cannot rightly be termed either
“above ᾿᾿ or “‘ below,” but just “‘ central ’’; while
its circumference neither is central nor has it any
one part more divergent than another from the
centre or any of its opposite parts. But to that
which is in all ways uniform, what opposite names can
we suppose are rightly applicable, or in what sense ?
For suppose there were a solid body evenly-balanced
at the centre of the Universe, it would never be
carried to any of the extremities because of their
uniformity in all respects ; nay, even were a man to
travel round it in a circle he would often call the
same part ofitboth “ above ” and“ below,” according
as he stood now at one pole, now at the opposite.”
For seeing that the Whole is, as we said just now,
spherical, the assertion that it has one region “above ”
and one “ below ᾿᾿ does not become a man of sense.
Now the origin of these names and their true
meaning which accounts for our habit of making these
verbal distinctions even about the whole Heaven, we
must determine on the basis of the following prin-
ciples. Suppose that a man were to take his stand
in that region of the Universe in which the substance
of fire has its special abode, and where also that sub-
159
 PLATO
63
στον ἂν ἠθροισμένον εἴη πρὸς ὃ φέρεται, ἐπαναβὰς
vA 3 ’ » A a , 3 Ν

ἐπ᾽ ἐκεῖνο καὶ δύναμιν εἰς τοῦτο ἔχων, μέρη τοῦ

πυρὸς ἀφαιρῶν ἱσταίη, τιθεὶς εἰς πλάστιγγας, αἴρων
τὸν ζυγὸν καὶ τὸ πῦρ ἕλκων εἰς ἀνόμοιον ἀέρα A 3

βιαζόμενος, δῆλον ὡς τοὔλαττόν που τοῦ μείζονος A A /

Ο ῥᾷον βιᾶται: ῥώμῃ γὰρ μιᾷ δυοῖν ἅμα μετεωριζο-

μένοιν τὸ μὲν ἔλαττον μᾶλλον, τὸ δὲ πλέον ἧττον
/ A \ er ἀλλ \ δὲ λέ ς

ἀνάγκη που κατατεινόμενον ἕξυνέπεσθὰαι: τῇa Bia, Kat \

τὸ μὲν πολὺ βαρὺ καὶ κάτω φερόμενον κληθῆναι, TO
\ A \ \ \ / Ψ A \

δὲ σμικρὸν ἐλαφρὸν καὶ ἄνω. ταὐτὸν δὴ τοῦτο δεῖ

\ \ 3 \ \ » 3 }] \ lon A

φωρᾶσαι δρῶντας ἡμᾶς περὶ τόνδε τὸν τόπον.

ἐπὶ γὰρ γῆς βεβῶτες, γεώδη γένη διιστάμενοι καὶ
γῆν ἐνίοτε αὐτήν, ἕλκομεν εἰς ἀνόμοιον ἀέρα βίᾳ
καὶ παρὰ φύσιν, ἀμφότερα τοῦ ξυγγενοῦς ἀντεχό-
D μενα: τὸ δὲ σμικρότερον ῥᾷον τοῦ μείζονος βιαζο-
μένοις εἰς τὸ ἀνόμοιον πρότερον ξυνέπεται: κοῦφον
οὖν αὐτὸ προσειρήκαμεν, καὶ τὸν τόπον εἰς ὃν
βιαζόμεθ᾽ ἄνω, τὸ δ᾽ ἐναντίον τούτοις πάθος βαρὺ
/ > » \ 3 > / ’ / A

Kal κάτω. ταῦτ᾽ οὖν δὴ διαφόρως ἔχειν αὐτὰ

A / -Φφ 9 > \ 4 Μ ? \

πρὸς αὑτὰ ἀνάγκη διὰ τὸ τὰ πλήθη τῶν γενῶν

τόπον ἐναντίον ἄλλα ἄλλοις κατέχειν: τὸ yap ἐν
’ > ’ὔ + + 4 A \ bd

ἑτέρῳ κοῦφον ὃν τόπῳ τῷ κατὰ τὸν ἐναντίον

τόπον ἐλαφρῷ καὶ τῷ βαρεῖ τὸ βαρὺ τῷ τε κάτω
Ἢ τὸ κάτω καὶ τῷ ἄνω τὸ ἄνω πάντ᾽ ἐναντία καὶ
πλάγια καὶ πάντως διάφορα πρὸς ἄλληλα ἀνευρε-
’ὔ \ Le 4 \ + 3

θήσεται γιγνόμενα καὶ ὄντα: τόδε γε μὴν ἕν τι

διανοητέον περὶ πάντων αὐτῶν, ὡς ἡ μὲν πρὸς τὸ
ξυγγενὲς ὁδὸς ἑκάστοις οὖσα βαρὺ μὲν τὸ φερό-
\ ς / >

μενον ποιεῖ, τὸν δὲ τόπον εἰς ὃν TO τοιοῦτον - Α A

160
 TIMAEUS

stance to which it flies is collected in largest bulk;

and suppose that, having the power to do so, he were
to separate portions of the fire and weigh them,
putting them on scales and lifting the balance and
pulling the fire by force into the dissimilar air, it is
obvious that he will force the smaller mass more
easily than the larger. For if two masses are lifted
up simultaneously by a single effort, the smaller will
necessarily yield more and the larger less, owing to
its resistance, to the force exerted ; and the large
mass will be said to be “‘ heavy ᾿᾿ and moving “‘ down,”’
the small “light ’’ and moving “ἀρ. Now this is
just what we ought to detect ourselves doing in our
region here. Standing onthe earth and detaching
various earthy substances, and sometimes pure earth,
we pull them into the dissimilar air by force and
against nature, since both these kinds cleave to their
own kindred; and the smaller mass yields more easily,
and follows first, as we force it into the dissimilar
kind ; wherefore we name it “ light,” and the region
to which we force it “‘ above’”’; and the conditions
opposite thereto we name “ heavy ”’ and “ below.”
Thus, these must necessarily differ in their mutual
relations, because the main masses of the Kinds
occupy regions opposite to one another ; for when
we compare what is light in one region with what is
light in the opposite region, and the heavy with the
heavy, the “ below”’ with the below, and the “ above ”’
with the above, we shall discover that these all
become and are opposite and oblique and in every
way different in their mutual relations. There is,
however, this one fact to be noticed about them all,
that it is the passage of each kind to its kindred mass
which makes the moving body heavy, and the region
F2 161
 PLATO
63
φέρεται κάτω, τὰ δὲ τούτοις ἔχοντα ὡς ἑτέρως
14 4 \ \ if + e Cig,

θάτερα. περὶ δὴ τούτων αὖ τῶν παθημάτων ταῦτα

αἴτια εἰρήσθω.
Λείου δ᾽ αὖ Kat τραχέος παθήματος αἰτίαν πᾶς
4 3 or \ / / 3.» A

που κατιδὼν καὶ ἑτέρῳ δυνατὸς ἂν εἴη λέγειν"

σκληρότης γὰρ ἀνωμαλότητι μιχθεῖσα, τὸ δ᾽
3 Le A

64 ὁμαλότης πυκνότητι παρέχεται.

Μέγιστον δὲ καὶ λοιπὸν τῶν κοινῶν περὶ ὅλον τὸ
σῶμα παθημάτων TO τῶν ἡδέων Kal τῶν ἀλγεινῶν
“ A aA ¢ “ aA

e
αἴτιον ἐν οἷς διεληλύθαμεν καὶ ὅσα διὰ τῶν τοῦ
7 A 1 A A

σώματος μορίων αἰσθήσεις κεκτημένα καὶ λύπας

/ /

ἐν αὑτοῖς ἡδονάς θ᾽ ἅμα ἑπομένας ἔχει. ὧδ᾽ οὖν

9 ς A Te) 4 θ᾽ “ ¢€ 4 ” Φ. ς.9 4

κατὰ παντὸς αἰσθητοῦ καὶ ἀναισθήτου παθήματος

3 la \ 3

tas αἰτίας λαμβάνωμεν, ἀναμιμνησκόμενοι τὸ τῆς

4 > A

εὐκινήτου τε καὶ δυσκινήτου φύσεως ὅτι διειλόμεθα

4 te ei

ἐν τοῖς πρόσθεν: ταύτῃ γὰρ δὴ μεταδιωκτέον πάντα,

val , \ \

ὅσα ἐπινοοῦμεν ἑλεῖν. TO μὲν yap κατὰ φύσιν

: A ¢ A A

ry ;
εὐκίνητον, ὅταν καὶ βραχὺ πάθος εἰς αὐτὸ ἐμπίπτῃ,
διαδίδωσι κύκλῳ μόρια ἕτερα ἑτέροις ταὐτὸν
if

> ’ , Ἄδα ἘΥΤΝ “τὰ , 9 ,

ἀπεργαζόμενα, μέχριπερ av ἐπὶ τὸ φρόνιμον ἐλθόντα
ἐξαγγείλῃ τοῦ ποιήσαντος τὴν δύναμιν: τὸ δ᾽
“-- V4

ἐναντίον ἑδραῖον ov κατ᾽ οὐδένα τε κύκλον ἰὸν

A Ἃ

πάσχει μόνον, ἄλλο δὲ οὐ κινεῖ τῶν πλησίον, ὥστε

/ / 4 de > A A / σ

οὐ διαδιδόντων μορίων μορίοις ἄλλων ἄλλοις τὸ

3 4 / Ul » » 4

πρῶτον πάθος ἐν αὐτοῖς ἀκίνητον εἰς τὸ πᾶν ζῶον

- 3 “- 5 ,ὔ A -

γενόμενον ἀναίσθητον παρέσχε τὸ παθόν. ταῦτα

LA A

1 226. the attraction takes different directions, therefore

“up ’’ and “᾿ down ”’ are relative terms,
2 Cf. 548 ff., 57 ν, EB.
162
 TIMAEUS

to which such a body moves “ below’; while the

opposite conditions produce the contrary results.!
Let this, then, stand as our account of the causes of
these conditions.
Of ‘‘ smoothness ”’ and “ roughness ” anyone might
be able to discern the causes and explain them also
to others. For the cause of the latter is hardness
combined with irregularity, and of the former
regularity combined with density.
In respect of the affections common to the whole
body a very important point, which still remains, is
the cause of the pleasures and pains attaching to the
sense-affections we have been discussing ; and the
cause also of those affections which have become
perceptible by means of the bodily parts and involve
in themselves concomitant pains and pleasures. Let
us, then, try to grasp the causes in connexion with
every perceptible and imperceptible affection in the
following way, bearing in mind the distinction we
previously drew? between mobile and immobile
substances ; for it is in this way that we must track
down all those facts that we intend to grasp. When-
ever what is naturally mobile is impressed by even a
small affection, it transmits it in a circle, the particles
passing on to one another this identical impression
until they reach the organ ofintelligence and announce
the quality of the agent. But a substance of the
opposite kind, being stable and having no circular
movement, is only affected in itself and does not
move any other adjacent particle ; consequently,
since the particles do not transmit to one another the
original affection, it fails to act upon the living
creature as a whole, and the result is that the affected
body is non-percipient. This is the case with the
163
 PLATO
64
δὲ περί τε ὀστᾶ Kal τρίχας ἐστὶ Kal ὅσα ἄλλα γήϊνα
τὸ πλεῖστον ἔχομεν ἐν ἡμῖν μόρια" τὰ δὲ ἔμπροσθεν
περὶ τὰ τῆς ὄψεως καὶ ἀκοῆς μάλιστα, διὰ τὸ πυρὸς
ἀέρος τε ἐν αὐτοῖς δύναμιν ἐνεῖναι μεγίστην.
Τὸ δὴ τῆς ἡδονῆς καὶ λύπης ὧδε δεῖ διανοεῖσθαι.
τὸ μὲν παρὰ φύσιν καὶ βίαιον γιγνόμενον ἁθρόον
παρ᾽ ἡμῖν πάθος ἀλγεινόν, τὸ δ᾽ εἰς φύσιν ἀπιὸν
3 e a 4 > / \ 3 3 ’ὔ’ > \

πάλιν ἁθρόον ἡδύ, TO δὲ ἠρέμα καὶ κατὰ σμικρὸν

/ ς 4 ‘0 , A ὃ \ 3 ’ \ Ἁ A

ἀναίσθητον, τὸ δ᾽ ἐναντίον, τούτοις ἐναντίως.

τὸ δὲ μετ᾽ εὐπετείας γιγνόμενον ἅπαν αἰσθητὸν
μὲν ὅ τι μάλιστα, λύπης δὲ καὶ ἡδονῆς οὐ
\ LJ 4 4 \ \ e A 3

μετέχον, οἷον τὰ περὶ THY ὄψιν αὐτὴν παθήματα,

\

ἣ δὴ σῶμα ἐν τοῖς πρόσθεν ἐρρήθη καθ᾽ ἡμέραν

ξυμφυὲς ἡμῶν γίγνεσθαι. ταύτῃ γὰρ τομαὶ μὲν
καὶ καύσεις Kal ὅσα ἄλλα πάσχει λύπας οὐκ
\ 7 A [χὰ Μ i? , >)

ἐμποιοῦσιν,
3
οὐδὲ ἡδονὰξ A
πάλιν ἐπὶ ταὐτὸν ἡδὲ 5S A LA 3. Δ Sse 8

> , , \ > , \ ,
ἀπιούσης εἶδος, μέγισται δὲ αἰσθήσεις καὶ σαφέ-
᾿ ’ > Ἃ ,΄ ,. ὦ n >
σταται καθότι τ᾽ ἂν πάθῃ καὶ ὅσων av αὐτή πῃ
ἘΞ 95} , \ A , 9
προσβαλοῦσα ἐφάπτηται: βία yap τὸ πάμπαν οὐκ
ἔνι τῇ διακρίσει τε αὐτῆς καὶ συγκρίσει. τὰ δὲ ἐκ
μειζόνων μερῶν σώματα μόγις εἴκοντα τῷ δρῶντι,
A / A A

διαδιδόντα δὲ εἰς ὅλον τὰς κινήσεις, ἡδονὰς ἴσχει

\ > “ \ , e \ 4

65 καὶ λύπας, ἀλλοτριούμενα μὲν λύπας, καθιστάμενα

\

δὲ εἰς TO αὐτὸ πάλιν ἡδονάς. ὅσα δὲ κατὰ σμικρὸν

Ὁ 3 \ 37255) le e / -“ \ \ \

τὰς ἀποχωρήσεις ἑαυτῶν καὶ κενώσεις εἴληφε, τὰς

δὲ. πληρώσεις ἁθρόας καὶ κατὰ μεγάλα, κενώσεως
\ \ 4

μὲν ἀναίσθητα, πληρώσεως δὲ αἰσθητικὰ γιγνόμενα,

\ 3

1 Cf. Rep. shy ff., Phileb. 31 p ff.

* Cf. 45 B.
164
 TIMAEUS

bones and the hair and all our other parts that are
mainly earthy ; whereas the former character belongs
especially to the organs of sight and of hearing, owing
to the fact that they contain a very large quantity of
fire and air.
Now the nature of pleasure and pain we must
conceive of in this way. When an affection which is
against nature and violent occurs within us with
intensity it is painful, whereas the return back to the
natural condition, when intense, is pleasant!; and
an affection which is mild and gradual is imper-
ceptible, while the converse is of a contrary character.
And the affection which, in its entirety, takes place
with ease is eminently perceptible, but it does not
involve pain or pleasure ; such, for example, are the
affections of the visual stream itself, which, as we
said before,” becomes in the daylight a body substan-
tially one with our own. For no pains are produced
therein by cuttings or burnings or any other affec-
tions, nor does its reversion to its original form
produce pleasures ; but it has most intense and clear
perceptions concerning every object that affects it,
and every object also which it strikes against or
touches ; for force is wholly absent both from its
dilation and from its contraction. But those bodies
which are composed of larger particles, since they
yield with difficulty to the agent and transmit their
motions to the whole, feel pleasures and pains—
pains when they suffer alteration, and pleasures when
they are restored to their original state. And all
those bodies which undergo losses of substance and
emptyings that are gradual, but replenishings that
are intense and abundant, become insensitive to the
emptyings but sensitive to the replenishings ; conse-
165
 PLATO
65
λύπας μὲν οὐ παρέχει τῷ θνητῷ τῆς ψυχῆς, μεγί-
’ A 3 / a “ A A /

στας δὲ ἡδονάς" ἔστι δ᾽ ἔνδηλα περὶ τὰς εὐωδίας.

ὅσα δὲ ἀπαλλοτριοῦται μὲν ἁθρόα, κατὰ σμικρὰ δὲ
Β μόγις τε εἰς ταὐτὸν πάλιν ἑαυτοῖς καθίσταται, τοὐ-
ναντίον τοῖς ἔμπροσθεν πάντα ἀποδίδωσι: ταῦτα δ᾽
αὖ περὶ τὰς καύσεις καὶ τομὰς τοῦ σώματος
γιγνόμενά ἐστι κατάδηλα.
Καὶ τὰ μὲν δὴ κοινὰ τοῦ σώματος παντὸς
παθήματα, τῶν τ᾽ ἐπωνυμιῶν ὅσαι τοῖς δρῶσιν
αὐτὰ γεγόνασι, σχεδὸν εἴρηται: τὰ δ᾽ ἐν ἰδίοις
μέρεσιν ἡμῶν γιγνόμενα, τά τε πάθη καὶ τὰς αἰτίας
αὖ τῶν δρώντων, πειρατέον εἰπεῖν, ἄν πῃ δυνώμεθα.
Ο Πρῶτον οὖν ὅσα τῶν χυμῶν πέρι λέγοντες ἐν
τοῖς πρόσθεν ἀπελίπομεν, ἴδι᾿ ὄντα παθήματα περὶ
τὴν γλῶτταν, ἐμφανιστέον ἧ δυνατόν. φαίνεται δὲ
καὶ ταῦτα, ὥσπερ οὖν καὶ τὰ πολλά, διὰ συγκρίσεών
τέ τινων κἀὶ διακρίσεων γίγνεσθαι, πρὸς δὲ αὐταῖς
κεχρῆσθαι μᾶλλόν τι τῶν ἄλλων τραχύτησί τε καὶ
λειότησιν. ὅσα μὲν γὰρ εἰσιόντα περὶ τὰ φλέβια,
D οἷόνπερ δοκίμια τῆς γλώττης τεταμένα ἐπὶ τὴν
καρδίαν, εἰς τὰ νοτερὰ τῆς σαρκὸς καὶ ἁπαλὰ
ἐμπίπτοντα γήϊνα μέρη κατατηκόμενα ξυνάγει τὰ
φλέβια καὶ ἀποξηραίνει, τραχύτερα μὲν ὄντα
στρυφνά, ἧττον δὲ τραχύνοντα αὐστηρὰ φαίνεται.
τὰ δὲ τούτων τε ῥυπτικὰ καὶ πᾶν τὸ περὶ τὴν
γλῶτταν ἀποπλύνοντα πέρα μὲν τοῦ μετρίου τοῦτο
δρῶντα καὶ προσεπιλαμβανόμενα ὥστε ἀποτήκειν
1 Cf. 645.
2 The function of the nerves is here assigned to the veins.
166
 TIMAEUS

quently, they furnish no pains to the mortal part of

the soul, but the greatest pleasures—a result which
is obvious in the case of perfumes. But all those
parts which undergo violent alterations, and are
restored gradually and with difficulty to their original
condition, produce results the opposite of those last
mentioned; and it is evident that this is what
occurs in the case of burnings and cuttings of the
body.
And now we have given a fairly complete statement
of the affections which are common to the body as a
whole, and of all the names which belong to the
agents which produce them. Next we must try, if
haply we are able, to describe what takes place in
the several parts of our bodies, both the affections
themselves and the agents to which they are ascribed.
Firstly, then, we must endeavour to elucidate so
far as possible those affections which we omitted in
our previous account of the flavours, they being
affections peculiar to the tongue. It is evident that
these also, like most others, are brought about by
means of certain contractions and dilations}; and,
more than other affections, they involve also condi-
tions of roughness and smoothness. For all the
earthy particles which enter in by the small veins—
which, extending as far as to the heart, serve as it
were for testing-instruments* of the tongue,—when
they strike upon the moist and soft parts of the flesh
and are melted down, contract the small veins and
dry them up; and these particles when more rough
appear to be “ astringent,’ when less rough “ harsh.”’
And such as act on these veins as detergents and wash
out all the surface of the tongue, when they do this
excessively and lay such hold on the tongue as to
167
 PLATO
65
αὐτῆς τῆς φύσεως,
o> A A /
οἷον ἡ τῶν
e e ~
λίτρων δύναμις,
’ tf

E \ 7 θ᾽ Ψ 3... ἡ Ν \ δὲ e 5 ,
ee παν OUTWS ΡΟ Neen asi € U7rO 5 ad od es
τῆς λυτρώδους ἕξεως ἐπὶ τὸ μέτριόν τε τῇ ῥύψει
χρώμενα ἁλυκὰἄνευ πικρότητος τραχείας καὶ φίλα
μᾶλλον ἡμῖν φαντάζεται. τὰ δὲ τῇ τοῦ “στόματος
θερμότητι κοινωνήσαντα καὶ λειαινόμενα ὑπ᾽
ὗ αὐτοῦ,
υνεκπυρούμενα καὶ πάλιν αὐτὰ ἀντικάοντα τὸ
διαθερμῆναν, φερόμενά τε ὑπὸ κουφότητος ἄνω
πρὸς τὰς τῆς κεφαλῇς αἰσθήσεις, τέμνοντά τε πάνθ᾽
66 ὁπόσοις ἂν προσπίπτῃ, διὰ ταύτας τὰς δυνάμεις
δριμέα πάντα τοιαῦτα ἐλέχθη. τὸ δὲ αὖ THY’
προλελεπτυσμένων μὲν ὑπὸ σηπεδόνος, εἰς δὲ τὰς
στενὰς φλέβας ἐνδυομένων, καὶ τοῖς ἐνοῦσιν αὐτόθι
μέρεσι γεώδεσι καὶ ὅσα ἀέρος ξυμμετρίαν ἐχόντων,"
ὥστε κινήσαντα περὶ ἄλληλα ποιεῖν κυκᾶσθαι,
κυκώμενα δὲ περιπίπτειν τε καὶ εἰς ἕτερα ἐνδυόμενα
ἕτερα κοῖλα ἀπεργάζεσθαι, περιτεινόμενα τοῖς εἰσ-
ιοῦσιν---ὃ δὴ νοτίδος περὶ ἀέρα κοίλης περιταθείσης,
τοτὲ μὲν γεώδους, τοτὲ δὲ καὶ καθαρᾶς, νοτερὰ
ἀγγεῖα ἀέρος [ὕδατα] κοῖλα περιφερῆ τε γενέσθαι,
καὶ τὰ μὲν τῆς καθαρᾶς διαφανεῖς περιστῆναι,
κληθείσας ὄνομα πομφόλυγας, τὰ δὲ τῆς γεώδους,
ὁμοῦ κινουμένης τε καὶ αἰρομένης, ζέσιν τε καὶ
ζύμωσιν ἐπίκλην λεχθῆναι--τὸ δὲ, τούτων αἴτιον
τῶν- παθημάτων ὀξὺ προσρηθῆναι.
Ξύμπασι δὲ τοῖς περὶ ταῦτα εἰρημένοις πάθος
ἐναντίον ἀπ᾽ ἐναντίας ἐστὶ προφάσεως, ὁπόταν ἡ
τῶν εἰσιόντων ξύστασις ἐν ὑγροῖς, οἰκεία τῇ τῆς
γλώττης ἕξει πεφυκυῖα, λειαίνῃ μὲν ἐπαλείφουσα
2 7d δὲ αὖ τῶν Schneider: τῶν δὲ αὐτῶν Mss., Zur.
3 ἐχόντων Lindau: ἔχοντα Μ58., Zur.
8 ὕδατα I bracket.
168
 TIMAEUS

dissolve part of its substance—and such, for example,

is the property of alkalies,—are all termed “ bitter ”’ ;
while those which have a property less strong than
the alkaline, being detergent in a moderate degree,
seem to us to be “saline,” and more agreeable, as
being devoid of the rough bitterness. And those
which share in the heat of the mouth and are made
smooth thereby, when they are fully inflamed and
are themselves in turn burning the part which heated
them, fly upwards because of their lightness towards
the senses of the head and cut all the parts on which
they impinge ; and because of these properties all
such are called “‘ pungent.’’ Again, when particles
already refined by putrefaction, entering into the
narrow veins, are symmetrical with the particles of
earth and air contained therein, so that they cause
them to circulate round one another and ferment,
then, in thus fermenting they change round and pass
into fresh places, and thereby create fresh hollows
which envelop the entering particles. By this
means, the air being veiled in a moist film, sometimes
of earth, sometimes of pure moisture, moist and
hollow and globular vessels of air are formed; and
those formed of pure moisture are the transparent
globules called by the name of “ bubbles,’’ while
those of the earthy formation which moves throughout
its mass and seethes are designated “ boiling ᾿᾿ and
“fermenting ’’; and the cause of these processes is
termed “ acid.”’
An affection which is the opposite of all those last
described results from an opposite condition. When-
ever the composition of the particles which enter into
the moist parts is naturally akin to the state of the
tongue, they oil its roughened parts and smooth it,
169
 PLATO
66
τὰS τραχυνθέντα,
θέ
τὰ\ δὲ\ παρὰiN φύσιν
,
ξυνεστῶτα
“A
ἢA
κεχυμένα τὰ μὲν ξυνάγῃ, τὰ δὲ χαλᾷ, καὶ πάνθ᾽6
τι μάλιστα ἱδρύῃ κατὰ φύσιν, ἡδὺ καὶ προσφιλὲς
παντὶ πᾶν τὸ τοιοῦτον ἴαμα τῶν βιαίων παθημάτων
γιγνόμενον κέκληται γλυκύ.
D Kai τὰ μὲν ταύτῃ ταῦτα: περὶ δὲ δὴ τὴν τῶν
μυκτήρων δύναμιν, εἴδη μὲν οὐκ ἔνι. τὸ γὰρ τῶν
ὀσμῶν πᾶν ἡμιγενές, εἴδει δὲ οὐδενὶ ξυμβέβηκε
ξυμμετρία πρὸς τό τινα σχεῖν ὀσμήν. ἀλλ᾽ ἡμῶν
αἱ περὶ ταῦτα φλέβες πρὸς μὲν τὰ γῆς ὕδατός τε
γένη στενώτεραι ἕξυνέστησαν, πρὸς δὲ τὰ πυρὸς
ἀέρος τε εὐρύτεραι, διὸ τούτων οὐδεὶς οὐδενὸς
ὀσμῆς πώποτε ἤσθετό τινος, ἀλλ᾽ 7 βρεχομένων ἢἢ
σηπομένων ἢ τηκομένων ἢ θυμιωμένων γίγνονταί
E τινων: μεταβάλλοντος γὰρ ὕδατος εἰς ἀέρα ἀέρος τε
εἰς ὕδωρ ἐν τῷ μεταξὺ τούτων γενόνασιν, εἰσὶ δὲ
ὀσμαὶ ξύμπασαι καπνὸς ἢ ὁμίχλη: τούτων δὲ τὸ
μὲν ἐξ ἀέρος εἰς ὕδωρ ἰὸν ὁμίχλη, τὸ δὲ ἐξ ὕδατος
εἰς ἀέρα καπνός. ὅθεν λεπτότεραι μὲν ὕδατος,
παχύτεραι δὲ ὀσμαὶ ξύμπασαι γεγόνασιν ἀέρος.
δηλοῦνται δέ, ὁπόταν τινὸς ἀντιφραχθέντος περὶ
τὴν ἀναπνοὴν ἄγῃ τις βίᾳ τὸ πνεῦμα εἰς αὑτόν᾽
τότε γὰρ ὀσμὴ μὲν οὐδεμία ξυνδιηθεῖται, τὸ δὲ
πνεῦμα τῶν ὀσμῶν ἐρημωθὲν αὐτὸ μόνον ἕπεται.
δι οὖν ταῦτα ἀνώνυμα τὰ τούτων ποικίλματα
67 γέγονεν, οὐκ ἐκ πολλῶν οὐδ᾽ ἁπλῶν εἰδῶν ὄντα,
ἀλλὰ διχῇ τό θ᾽ ἡδὺ καὶ τὸ λυπηρὸν αὐτόθι μόνω
διαφανῆ λέγεσθον, τὸ μὲν τραχῦνόν τε καὶ βιαζό-
μενον τὸ κύτος ἅπαν, ὅσον ἡμῶν μεταξὺ κορυφῆς
1 δὲ Stobaeus: δύ᾽ mss., Zur.
170
 TIMAEUS

contracting the parts that are unnaturally dilated or

dilating those that are contracted, and thus settling
them all, so far as possible, in their natural condition ;
and every such remedy of the forcible affections,
being pleasant and welcome to everyone, is called
“ sweet.”
For this subject, then, let this account suffice.
Next, as regards the property of the nostrils, it does
not contain fixed kinds. For the whole range of
smells is a half-formed class, and no kind possesses
the symmetry requisite for containing any smell;
for our veins in these organs are of too narrow a
construction for the kinds of earth and of water and
too wide for those of fire and air, so that no one has
ever yet perceived any smell from any of these, but
only from substances which are in process of being
moistened or putrefied or melted or vaporized. For
smells arise in the intermediate state, when water is
changing into air or air into water, and they are
all smoke or mist; and of these, the passage from
air to water is mist, and the passage from water to
air is smoke; whence it is that all the smells are
thinner than water and thicker than air. Their
nature is made clear whenever there is some block
in the respiration and a man draws in his breath
forcibly ; for then no accompanying smell is strained
through, but the breath passes in alone by itself
isolated from the smells. So for these reasons the
varieties of these smells have no name, not being
derived either from many or from simple forms,
but are indicated by two distinctive terms only,
“ pleasant ᾿᾿ and “ painful ’’; of which the one kind
roughens and violently affects the whole of our
bodily cavity which lies between the head and the
171
 PLATO
67
τοῦ τε ὀμφαλοῦ κεῖται, τὸ δὲ ταὐτὸν τοῦτο KaTa-
A > A A \ \ ao | A

πραῦνον καὶ πάλιν ἧ πέφυκεν ἀγαπητῶς ἀποδιδόν.

eo A 4 ’ > A > ’

Τρίτον δὲ αἰσθητικὸν ἐν ἡμῖν μέρος ἐπισκοποῦσι

Bro περὶ τὴν ἀκοήν, dv ἃς αἰτίας τὰ περὶ αὐτὸ
A

ξυμβαίνει
,
παθήματα,
7
λεκτέον.
’ὔ
ὅλως
if
μὲνA οὖν
“4

φωνὴν θῶμεν τὴν δι’ ὦτων ὑπ᾽ ἀέρος ἐγκεφάλου τε

A A \ > Ww e 9 5», 3 4

καὶ αἵματος μέχρι ψυχῆς πληγὴν διαδιδομένην, τὴν

δὲ ὑπ᾽ αὐτῆς κίνησιν, ἀπὸ τῆς κεφαλῆς μὲν ἀρχο-
A A A 9

μένην, τελευτῶσαν δὲ περὶ τὴν τοῦ ἥπατος ἕδραν,

ἀκοήν" ὅση δ᾽ αὐτῆς ταχεῖα, ὀξεῖαν, ὅση δὲ Bpadv-
> , [χὰ ϑ 3 a A 3 aA Ὁ A

τέρα, βαρυτέραν: τὴν δὲ ὁμοίαν ὁμαλήν τε καὶ

C λείαν, τὴν δ᾽ ἐναντίαν τραχεῖαν: μεγάλην δὲ τὴν
’ Q 3 >? 4 A 4 A A

πολλήν, ὅση δ᾽ ἐναντία, σμικράν. τὰ δὲ περὶ

/ ΄ > 9 , 4 A A \

ξυμφωνίας αὐτῶν ἐν τοῖς ὕστερον λεχθησομένοις

ἀνάγκη ῥηθῆναι.
Τέταρτον δὴ λοιπὸν ἔτι γένος ἡμῖν αἰσθητικόν, ὃ
διελέσθαι δεῖ συχνὰ ἐν ἑαυτῷ ποικίλματα κεκτη-
μένον, ἃ ξύμπαντα μὲν χρόας ἐκαλέσαμεν, φλόγα
4 a 4 A / > αλ / A /

τῶν σωμάτων ἑκάστων ἀπορρέουσαν, ὄψει ξύμ-

μετρα μόρια ἔχουσαν πρὸς αἴσθησιν: ὄψεως δὲ ἐν
τοῖς πρόσθεν αὐτῶν περὶ τῶν αἰτίων τῆς γενέσεως
D ἐρρήθη. τῇδ᾽ οὖν τῶν χρωμάτων πέρι μάλιστα
9 ’ὔ’ὕ AQ? > aA 4 / 4,

εἰκὸς πρέποι T ἂν ἐπιεικεῖ λόγῳ διεξελθεῖν: τὰ

3 A 4 > Ἃ 9 - / aA A

φερόμενα ἀπὸ τῶν ἄλλων μόρια ἐμπίπτοντά τε εἰς

τὴν ὄψιν τὰ μὲν ἐλάττω, τὰ δὲ μείζω, τὰ δ᾽ ἴσα
A » x A 2r , 4 ὃ A 4 A > Mw

τοῖς αὐτῆς τῆς ὄψεως μέρεσιν εἶναι" τὰ μὲν οὖν ἴσα

ἀναίσθητα, ἃ δὴ καὶ διαφανῆ λέγομεν, τὰ δὲ μείζω
> 4 a A \ “- ’ὔ A A /

1 Cf. 80 a. 2 Cf. 45
c ff.
172
 TIMAEUS

navel, whereas the other mollifies this same region

and restores it agreeably to its natural condition.
The third organ of perception within us which we
have to describe in our survey is that of hearing, and
the causes whereby its affections are produced. In
general, then, let us lay it down that sound is a stroke
transmitted through the ears, by the action of the
air upon the brain and the blood, and reaching to the
soul; and that the motion caused thereby, which
begins in the head and ends about the seat of the
liver, is ‘‘ hearing ’’; and that every rapid motion
produces a “ shrill ᾿᾿ sound, and every slower motion
a more ‘“‘deep’”’ sound; and that uniform motion
produces an ‘“‘even”’ and smooth sound and the
opposite kind of motion a “‘ harsh ᾿᾿ sound ; and that
large motion produces “ loud ᾿᾿ sound, and motion of
the opposite kind “soft’’ sound. The subject of
concords of sounds must necessarily be treated in
a later part of our exposition.}
We have still remaining a fourth kind of sensation,
which we must divide up seeing that it embraces
numerous varieties, which, as a whole, we call
“colours.” This consists of a flame which issues from
the several bodies, and possesses particles so pro-
portioned to the visual stream as to produce sensa-
tion; and as regards the visual stream, we have
already stated? merely the causes which produced it.
Concerning colours, then, the following explanation
will be the most probable and worthy of a judicious
account. Of the particles which fly off from the rest
and strike into the visual stream some are smaller,
some larger, and some equal to the particles of the
stream itself; those, then, that are equal are im-
perceptible, and we term them “ transparent ”’ ;
173
 PLATO
67
καὶ ἐλάττω, τὰ μὲν συγκρίνοντα, τὰ δὲ διακρίνοντα
αὐτήν, τοῖς περὶ τὴν σάρκα θερμοῖς καὶ ψυχροῖς καὶ
τοῖς περὶ τὴν γλῶτταν στρυφνοῖς καὶ ὅσα θερμαν-
τικὰ ὄντα δριμέα ἐκαλέσαμεν ἀδελφὰ εἶναι, τά τε
λευκὰ καὶ τὰ μέλανα, ἐκείνων παθήματα γεγονότα
ἐν ἄλλῳ γένει ταὐτά, pavralopeva de ἄλλα διὰ
ταύτας τὰς αἰτίας. οὕτως οὖν αὐτὰ προσρητέον,
τὸ μὲν διακριτικὸν τῆς ὄψεως λευκόν, τὸ δ᾽ ἐναντίον
αὐτοῦ μέλαν, τὴν δ᾽ ὀξυτέραν φορὰν καὶ γένους
πυρὸς ἑτέρου ᾿προσπίπτουσαν καὶ διακρίνουσαν τὴν
ὄψιν μέχρι τῶν ὀμμάτων, αὐτάς τε τῶν ὀφθαλμῶν
68 τὰς διεξόδους βίᾳ διωθοῦσαν καὶ τήκουσαν, πῦρ
μὲν καὶ ὕδωρ ἁθρόον, ὃ δάκρυον καλοῦμεν, ἐκεῖθεν
ἐκχέουσαν, αὐτὴν δὲ οὖσαν πῦρ, ἐξ ἐναντίας
ἀπαντῶσαν, καὶ τοῦ μὲν ἐκπηδῶντος πυρὸς οἷον ἀπ᾽
ἀστραπῆς, τοῦ δ᾽ εἰσιόντος καὶ περὶ τὸ νοτερὸν
κατασβεννυμένου, παντοδαπῶν ἐν τῇ κυκήσει ταύτῃ
γιγνομένων χρωμάτων, μαρμαρυγὰς μὲν τὸ πάθος
προσείπομεν, τὸ δὲ τοῦτο ἀπεργαζόμενον λαμπρόν
τε καὶ στίλβον ἐπωνομάσαμεν. τὸ δὲ τούτων αὖ
B μεταξὺ πυρὸς γένος, πρὸς μὲν τὸ τῶν ὀμμάτων
ὑγρὸν ἀφικνούμενον καὶ κεραννύμενον αὐτῷ, στίλ-
βον δὲ. οὔ, τῇ δὲ διὰ τῆς νοτίδος αὐγῇ μ πυρὸς
μιγνυμένῃ χρῶμα ἔναιμον παρασχόμενον, τοὔνομα
ἐρυθρὸν λέγομεν. λαμπρόν τε ἐρυθρῷ λευκῷ τε
μιγνύμενον ξανθὸν γέγονε" τὸ δ᾽ ὅσον μέτρον ὅσοις,
οὐδ᾽ εἴ τις εἰδείη, νοῦν ἔχει τὸ λέγειν, ὧν μήτε τινὰ
ἀνάγκην μήτε τὸν εἰκότα λόγον καὶ μετρίως ἂν τις
1 παρασχόμενον Lindau: παρασχομένῃ most Mss., Zur.

1 Cf. 65 ε. > Of.

45οἢ.
Ὁ, 6. between the kinds of fire which produce“‘ blackness ”
and“‘brightness.”
174
 TIMAEUS

while the larger and smaller particles—of which the

one kind contracts, the other dilates the visual
stream—are akin to the particles of heat and cold
which affect the flesh, and to the astringent particles
which affect the tongue, and to all the heating
particles which we call “ bitter 1: with these
“white ’ and “ black ”’ are really identical affections,
occurring in a separate class of sensation, although
they appear different for the causes stated. These,
therefore, are the names we must assign to them :
that which dilates the visual stream is ‘‘ white ”’ ;
and the opposite thereof “‘ black’ 2; and the more
rapid motion, being that of a different species of fire,
which strikes upon the visual stream and dilates it
as far as to the eyes, and penetrating and dissolving
the very passages of the eyes causes a volume of fire
and water to pour from them, which we call “ tears.”
And this moving body, being itself fire, meets fire
from the opposite direction; and as the one fire-
stream is leaping out like a flash, and the other pass-
ing in and being quenched in the moisture, in the
resultant mixture colours of all kinds are produced.
This sensation we term “ dazzling ’’ and the object
which causes it “bright” or “brilliant.”” Again, when
the kind of fire which is midway between these 8
reaches to the liquid of the eyes and is mingled there-
with, it is not brilliant but, owing to the blending of
the fire’s ray through the moisture, it gives off a
sanguine colour, and we give it the name of “ red.”
And “ bright’ colour when blended with red and
white becomes“ yellow.”’ But in what proportions the
colours are blended it were foolish to declare, even
if one knew, seeing that in such matters one could
not properly adduce any necessary ground or prob-
Wg)
 PLATO
68
εἰπεῖν εἴη δυνατός. ἐρυθρὸν δὲ δὴ μέλανι λευκῷ τε
C κραθὲν ἁλουργόν: ὄρφνινον δέ, ὅταν τούτοις μεμιγ-
μένοις καυθεῖσί τε μᾶλλον συγκραθῇ μέλαν. πυρρὸν
/ a_?l MA - / \

δὲ ξανθοῦ τε καὶ φαιοῦ κράσει γίγνεται, φαιὸν δὲ

λευκοῦ τε καὶ μέλανος, τὸ δὲ ὠχρὸν λευκοῦ ξανθῷ
μιγνυμένου. λαμπρῷ δὲ λευκὸν ξυνελθὸν καὶ εἰς
/ λ ~ δὲ λ \ λθὸ \ 3

μέλαν κατακορὲς ἐμπεσὸν κυανοῦν χρῶμα ἀπο-

τελεῖται, κυανοῦ δὲ λευκῷ κεραννυμένου γλαυκόν,
πυρροῦ δὲ μέλανι πράσιον. τὰ δὲ ἄλλα ἀπὸ τούτων
“- \ / / \ ΝΙΝ 3 \ /

σχεδὸν δῆλα, ais av ἀφομοιούμενα μίξεσι διασώζοι

\ A e bal > 4 / Z

τὸν εἰκότα μῦθον. et δέ τις τούτων ἔργῳ σκοπού-

“ >

μενος βάσανον λαμβάνοι, TO τῆς ἀνθρωπίνης Kal

Us A A

θείας φύσεως ἠγνοηκὼς ἂν εἴη διάφορον, ὅτι θεὸς

/ / > \ Ἃ 4 / iA \

μὲν τὰ πολλὰ εἰς Ev ξυγκεραννύναι καὶ πάλιν ἐξ

\ Ἁ λλὰ 3 Δ / \ / >

ἑνὸς εἰς πολλὰ διαλύειν ἱκανῶς" ἐπιστάμενος ἅμα

Φ' ἃ 3 λλ \ ὃ λ / e ai bp] 4 ΄

καὶ δυνατός, ἀνθρώπων δὲ οὐδεὶς οὐδέτερα τούτων

Ἁ ὃ / > θ 7 ὃ \ ὃ \ 16 / ,

ἱκανὸς οὔτε ἔστι νῦν οὔτ᾽ εἰσαῦθίς ποτ᾽ ἔσται.

A #3 3 “

E Ταῦτα δὴ πάντα τότε ταύτῃ πεφυκότα ἐξ ἀνάγκης

ὁ τοῦ καλλίστου τε Kal ἀρίστου δημιουργὸς ἐν τοῖς
γιγνομένοις παρελάμβανεν, ἡνίκα τὸν αὐτάρκη τε
καὶ τὸν τελεώτατον θεὸν ἐγέννα, χρώμενος μὲν ταῖς
περὶ ταῦτα αἰτίαις ὑπηρετούσαις, τὸ δὲ εὖ τεκται-
νόμενος ἐν πᾶσι τοῖς γιγνομένοις αὐτός. διὸ δὴ
χρὴ δύ᾽ αἰτίας εἴδη διορίζεσθαι, τὸ μὲν ἀναγκαῖον,
τὸ δὲ θεῖον, καὶ τὸ μὲν θεῖον ἐν ἅπασι ζητεῖν
κτήσεως ἕνεκα εὐδαίμονος βίου, καθ᾽ ὅσον ἡμῶν ἡ
69 φύσις ἐνδέχεται, τὸ δὲ ἀναγκαῖον ἐκείνων χάριν,
1 ἱκανῶς best mss.: ἱκανὸς ὡς Zur.

1 Of. 46 νυ, 48 a.
176
 TIMAEUS

able reason. Red blended with black and white

makes ‘‘ purple ’ ; but when these colours are mixed
and more completely burned, and black is blended
therewith, the result. ἴα. vielet; *)« > Whestaut ἡ
comes from the blending of yellow and grey: and
‘grey ” from white and black ; and “ ochre” from
white mixed with ycllow. And when white is com-
bined with “ bright ’’ and is steeped in deep black it
turns into a “dark blue” colour; and dark blue
mixed with white becomes “ light blue ”’ ; and chest-
nut with black becomes “ green.’’ As to the rest, it
is fairly clear from these examples what are the
mixtures with which we ought to identify them if we
would preserve probability in our account. But
should any inquirer make an experimental test of
these facts, he would evince his ignorance of the
difference between man’s nature and God’s—how
that, whereas God is sufficiently wise and powerful to
blend the many into one and to dissolve again the
one into many, there exists not now, nor ever will
exist hereafter, a child of man sufficient for either of
these tasks.
Such, then, being the necessary nature of all these
things, the Artificer of the most fair and good took
them over at that time amongst things generated
when He was engendering the self-sufficing and most
perfect God ; and their inherent properties he used
as subservient causes, but Himself designed the Good
in all that was being generated. Wherefore one ought
to distinguish two kinds of causes,! the necessary and
the divine, and in all things to seek after the divine
for the sake of gaining a life of blessedness, so far as
our nature admits thereof, and to seek the necessary
for the sake of the divine, reckoning that without the
177
 PLATO
69 λ
ογιζομένους
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οὐ9 ὃ
δυνατὰA αὐτὰ
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ἐκεῖνα, ἐφ᾽ οἷς σπουδάζομεν, μόνα κατανοεῖν οὐδ

> a 77? a A 902

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αὖ λαβεῖν οὐδ᾽ ἄλλως πως μετασχεῖν.
Ὅ 9 > ss ἢ a e , QA ἫΝ ,ὕ
T οὖν δὴ τὰ νῦν οἷα τέκτοσιν ἡμῖν ὕλη παρά-
κειται τὰ τῶν
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αἰτίων γένη διυλασμένα, ἐξ ὧν
τ
τὸν\
ἐπίλοιπον λόγον δεῖ ξυνυφανθῆναι, πάλιν ἐπ᾽ ἀρχὴν
> 4 A a 9 3 \

ἐπανέλθωμεν διὰ βραχέων, ταχύ τε εἰς ταὐτὸν

9 Ἂ \

πορευθῶμεν ὅθεν δεῦρο ἀφικόμεθα, καὶ τελευτὴν

A iA ~ > ’ὔ, \ \

ἤδη κεφαλήν τε TH μύθῳ πειρώμεθα ἁρμόττουσαν

wf A ε lé

ἐπιθεῖναι τοῖς πρόσθεν.

3 a ζω

¢
ὥσπερ οὖνa καὶ ᾿ Kar S00 ἀρχὰς
29 4 7
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ταῦτα
aTaKTWws ἔχοντα ὁ θεὸς ἐν ἑκάστῳ TE αὐτῷ πρὸς
> , a \

αὑτὸ Kat πρὸς ἄλληλα συμμετρίας ἐνεποίησεν,

\ /

¢ >
ὅσας τε καὶ ὅπῃ δυνατὸν ἦν ἀνάλογα καὶ \ σύμ-
7,

μετρα εἶναι. τότε yap οὔτε τούτων ὅσον μὴ τύχῃ \ /

τι μετεῖχεν, οὔτε τὸ παράπαν ὀνομάσαι τῶν νῦν

ὀνομαζομένων ἀξιόλογον ἦν οὐδέν, οἷον πῦρ Kat
3 . > e ~ \

ὕδωρ καὶ εἴ τι τῶν ἄλλων. ἀλλὰ πάντα ταῦτα

50 \ Ww ~ + > X 7, ~

πρῶτον διεκόσμησεν, ἔπειτα ἐκ τούτων πᾶν τόδε

~ A /

ξυνεστήσατο, ζῶον ἕν ζῶα ἔχον τὰ πάντα ἐν αὑτῷ

θνητὰ\ ἀθάνατά
32 72
τε. καὶ τῶνA
μὲν θείων αὐτὸς\
γίγνεται δημιουργός, τῶν δὲ θνητῶν τὴν γένεσιν
/ A ~ A U

τοῖς ἑαυτοῦ γεννήμασι δημιουργεῖν προσέταξεν.

A e A A

οἱ δὲ μιμούμενοι, παραλαβόντες ἀρχὴν ψυχῆς

φ \ a

ἀθάνατον, τὸ μετὰ τοῦτο θνητὸν σῶμα αὐτῇ περι-

3 4 aA a “A

ετόρνευσαν ὄχημά τε πᾶν TO σῶμα ἔδοσαν ἄλλο τε

’; ~ ~

εἶδος
Ἐν
ἐν3 αὐτῷA ψυχῆς
A
προσῳκοδόμουν τὸ θνητόν,
δεινὰ καὶ ἀναγκαῖα ἐν ἑαυτῷ παθήματα ἔχον,
\ \ a 3 e la

1 2,6. 47 F 2 Cf. 30 a, 42 νυ ff. ® Cf. 448.

178
 TIMAEUS

former it is impossible to discern by themselves alone

the divine objects after which we strive, or to appre-
hend them or in any way partake thereof.
Seeing, then, that we have now lying before us
and thoroughly sifted—like wood ready for the joiner,
—the various kinds of causes, out of which the rest
of our account must be woven together, let us once
more for a moment revert to our starting-point,! and
thence proceed rapidly to the point from which we
arrived hither. In this way we shall endeavour now to
supplement our story with a conclusion and a crown
in harmony with what has gone before.
As we stated at the commencement,? all these
things were in a state of disorder, when God im-
planted in them proportions both severally in relation
to themselves and in their relations to one another,
so far as it was in any way possible for them to be in
harmony and proportion. For at that time nothing
partook thereof, save by accident, nor was it possible
to name anything worth mentioning which bore the
names we now give them, such as fire and water, or
any of the other elements ; but He, in the first place,
set all these in order, and then out of these He
constructed this present Universe, one single Living
Creature containing within itself all living creatures
both mortal and immortal. And He Himself acts as
the Constructor of things divine, but the structure of
the mortal things He commanded His own engen-
dered sons to execute. And they, imitating Him, on
receiving the immortal principle of soul, framed
around it a mortal body, and gave it all the body to
be its vehicle,? and housed therein besides another
form of soul, even the mortal form, which has within
it passions both fearful and unavoidable—firstly,
179
 PLATO

πρῶτον μὲν ἡδονήν, μέγιστον κακοῦ δέλεαρ, ἔπειτα

69 a A ἡὃ 4 4 aA / 4

λύπας, ἀγαθῶν φυγάς, ἔτι δ᾽ αὖ θάρρος καὶ φόβον,

ἄφρονε ξυμβούλω, θυμὸν δὲ δυσπαραμύθητον,
ἐλπίδα δ᾽ εὐπαράγωγον: αἰσθήσει τε ἀλόγῳ καὶ
ἐπιχειρητῇ παντὸς ἔρωτι ξυγκερασάμενοι ταῦτα
ἀναγκαίως τὸ θνητὸν γένος ξυνέθεσαν. καὶ διὰ
ταῦτα δὴ σεβόμενοι μιαίνειν τὸ θεῖον, ὅ τι μὴ πᾶσα
E ἦν ἀνάγκη, χωρὶς ἐκείνου κατοικίζουσιν εἰς ἄλλην
τοῦ σώματος οἴκησιν τὸ θνητόν, ἰσθμὸν καὶ ὅρον
διοικοδομήσαντες τῆς τε κεφαλῆς καὶ τοῦ στήθους,
αὐχένα μεταξὺ τιθέντες, ἵνα εἴη χωρίς. ἐν δὴ τοῖς
στήθεσι καὶ τῷ καλουμένῳ θώρακι τὸ τῆς ψυχῆς
θνητὸν γένος ἐνέδουν. καὶ ἐπειδὴ τὸ μὲν ἄμεινον
αὐτῆς, τὸ δὲ χεῖρον ἐπεφύκει, διοικοδομοῦσι τοῦ
70 θώρακος αὖ τὸ κύτος, διορίζοντες οἷον γυναικῶν,
τὴν δὲ ἀνδρῶν χωρὶς οἴκησιν, τὰς φρένας διάφραγμα
εἰς τὸ μέσον αὐτῶν τιθέντες. τὸ μετέχον οὖν τῆς
ψυχῆς ἀνδρίας καὶ θυμοῦ, φιλόνικον ὄν, κατῴκισαν
ἐγγυτέρω τῆς κεφαλῆς μεταξὺ τῶν φρενῶν τε καὶ
αὐχένος, ἵνα τοῦ λόγου κατήκοον ὃν κοινῇ μετ᾽
ἐκείνου βίᾳ τὸ τῶν ἐπιθυμιῶν κατέχοι γένος, ὁπότ᾽
ἐκ τῆς ἀκροπόλεως τῷ ἐπιτάγματι καὶ λόγῳ
μηδαμῇ πείθεσθαι ἑκὸν ἐθέλοι. τὴν δὲ δὴ καρδίαν
Β ἅμμα τῶν φλεβῶν καὶ πηγὴν τοῦ περιφερομένου
κατὰ πάντα τὰ μέλη σφοδρῶς αἵματος εἰς τὴν
δορυφορικὴν οἴκησιν κατέστησαν, ἵνα, ὅτε ζέσειε τὸ
τοῦ θυμοῦ μένος, τοῦ λόγου παραγγείλαντος ὥς τις
ἄδικος περὶ αὐτὰ γίγνεται πρᾶξις ἔξωθεν ἢ Kat τις
ἀπὸ τῶν ἔνδοθεν ἐπιθυμιῶν, ὀξέως διὰ πάντων τῶν
1 Cf. 645.
180
 TIMAEUS

|pleasure, a most mighty lure to evil; next, pains,

which put good to rout! ; and besides these, rashness
.and fear, foolish counsellors both ; and anger, hard
‘to dissuade ; and hope, ready to seduce. And blend-
jing these with irrational sensation and with all-daring
‘lust, they thus compounded in necessary fashion the
‘mortal kind of soul. Wherefore, since they scrupled to
jpollute the divine, unless through absolute necessity,
‘they planted the mortal kind apart therefrom in
. another chamber of the body, building an isthmus and
‘boundary for the head and chest by setting between
‘them the neck, to the end that they might remain
‘apart. And within the chest—or “ thorax,”’ as it is
called—they fastened the mortal kind of soul. And
jinasmuch as one part thereof is better, and one worse,
‘they built a division within the cavity of the thorax—
.as if to fence off two separate chambers, for men and
ΠΌΤ women—by placing the midriff between them as
-ascreen. That part of the soul, then, which partakes
.of courage and spirit, since it is a lover of victory,
‘they planted more near to the head, between the
midriff and the neck, in order that it might hearken
‘to the reason, and, in conjunction therewith, might
‘forcibly subdue the tribe of the desires whensoever
{they should utterly refuse to yield willing obedience
{to the word of command from the citadel of reason.
And the heart, which is the junction of the veins and
ithe fount of the blood which circulates vigorously
through all the limbs, they appointed to be the
chamber of the bodyguard, to the end that when the
heat of the passion boils up, as soon as reason passes
he word round that some unjust action is being
done which affects them, either from without or
ossibly even from the interior desires, every organ
181
 PLATO
70
στενωπῶν πᾶν ὅσον αἰσθητικὸν ἐν τῷ σώματι τῶν
τε παρακελεύσεων καὶ ἀπειλῶν αἰσθανόμενον γί-
γνοιτο ἐπήκοον καὶ ἕποιτο πάντη καὶ τὸ βέλτιστον
οὕτως ἐν αὐτοῖς πᾶσιν ἡγεμονεῖν ἐῷ. τῇ δὲ δὴ
πηδήσει τῆς καρδίας ἐν τῇ τῶν δεινῶν προσδοκίᾳ
καὶ τῇ τοῦ θυμοῦ ἐγέρσει, προγιγνώσκοντες ὅτι διὰ
πυρὸς ἡ τοιαύτη πᾶσα ἔμελλεν οἴδησις γίγνεσθαι
τῶν θυμουμένων, ἐπικουρίαν αὐτῇ μηχανώμενοι τὴν
τοῦ πλεύμονος ἰδέαν ἐνεφύτευσαν, πρῶτον μὲν
μαλακὴν καὶ ἄναιμον, εἶτα σήραγγας ἐντὸς ἔχουσαν
οἷον σπόγγου κατατετρημέμας, ἵνα τό τε πνεῦμα
καὶ τὸ πῶμα δεχομένη, ψύχουσα, ἀναπνοὴν καὶ
ῥᾳστώνην ἐν τῷ καύματι παρέχοι. διὸ δὴ τῆς
ἀρτηρίας ὀχετοὺς ἐπὶ τὸν πλεύμονα ἔτεμον, καὶ
περὶ τὴν καρδίαν αὐτὸν περιέστησαν οἷον μάλαγμα,"
iv’ 6 θυμὸς ἡνίκα ἐν αὐτῇ ἀκμάζοι, πηδῶσα εἰς
ὑπεῖκον καὶ ἀναψυχομένη, πονοῦσα ἧττον μᾶλλον
τῷ λόγῳ μετὰ θυμοῦ δύναιτο ὑπηρετεῖν.
Τὸ δὲ δὴ σίτων τε καὶ ποτῶν ἐπιθυμητικὸν τῆς
ψυχῆς καὶ ὅσων ἔνδειαν διὰ τὴν τοῦ σώματος ἴσχει
φύσιν, τοῦτο εἰς τὰ μεταξὺ τῶν τε φρενῶν καὶ τοῦ
πρὸς τὸν ὀμφαλὸν ὅρου κατῴκισαν, οἷον φάτνην ἐν
ἅπαντι τούτῳ τῷ τόπῳ τῇ τοῦ σώματος τροφῇ
τεκτηνάμενοι" καὶ κατέδησαν δὴ τὸ τοιοῦτον ἐν-
ταῦθα ὡς θρέμμα ἄγριον, τρέφειν δὲ ξυνημμένον
ἀναγκαῖον, εἴπερ τι μέλλοι τὸ θνητὸν ἔσεσθαι
γένος. . ἵν᾿ οὖν ἀεὶ νεμόμενον πρὸς φάτνῃ καὶ 6 τι
πορρωτάτω τοῦ βουλευομένου κατοικοῦν, θόρυβον
καὶ βοὴν ὡς ἐλαχίστην παρέχον, τὸ κράτιστον καθ᾽
1 μάλαγμα Longinus: ἅλμα μαλακόν most mss., Zur,
182
 TIMAEUS

of sense in the body might quickly perceive through

all the channels both the injurctions and the threats
and in all ways obey and follow them, thus allowing
their best part to be the leader of them all. And as
a means of relief for the leaping of the heart, in
times when dangers are expected and passion is
excited—since they knew that all such swelling of the
passionate parts would arise from the action of fire,—
they contrived and implanted the form of the lungs.
This is, in the first place, soft and bloodless ; and,
moreover, it contains within it perforated cavities like
those of a sponge, so that, when it receives the breath
and the drink, it might have a cooling effect and
furnish relief and comfort in the burning heat. To
this end they drew the channels of the windpipe to
the lungs, and placed the lungs as a kind of padding
round the heart, in order that, when the passion
therein should be at its height, by leaping upon a
yielding substance and becoming cool, the heart
might suffer less and thereby be enabled the more to
be subservient to the reason in time of passion.
And all that part of the Soul which is subject to
appetites for foods and drinks, and all the other wants
that are due to the nature of the body, they planted
in the parts midway between the midriff and the
boundary at the navel, fashioning as it were a manger
in all this region for the feeding of the body ; and
there they tied up this part of the Soul, as though it
were a creature which, though savage, they must
necessarily keep joined to the rest and feed, if the
mortal stock were to exist at all. In order, then,
that this part, feeding thus at its manger and housed
as far away as possible from the counselling part, and
creating the least possible turmoil and din, should
183
 PLATO
71
ἡσυχίαν περὶ τοῦ πᾶσι κοινῇ «καὶ tdia>
e υ ’ A
Evy A A ~ A ἰδί 1 ἕξ x

φέροντος ἐῷ βουλεύεσθαι, διὰ ταῦτ᾽ ἐνταῦθα ἔδοσαν

4 IA 4 N a > 9 A »

αὐτῷ THe τάξιν. εἰδότες δὲ αὐτὸ ws λόγου μὲν

3 “ A / IANUZ. \ ) A e / \

οὔτε ξυνήσειν ἔμελλεν, εἴ τέ πῃ Kal μεταλαμβάνοι

» L ” ΝΜ 4 \ 2

τινὸς αὐτῶν αἰσθήσεως, οὐκ ἔμφυτον αὐτῷ τὸ

μέλειν τινῶν ἔσοιτο λόγων, ὑπὸ δὲ εἰδώλων καὶ
aN ~ » λ , € \ δὲ ὃ ἡλ \

φαντασμάτων νυκτός τε καὶ μεθ᾽ ἡμέραν μάλιστα

ψυχαγωγήσοιτο, τούτῳ δὴ θεὸς ἐπιβουλεύσας αὐτῷ
τὴν ἥπατος ἰδέαν ξυνέστησε καὶ ἔθηκεν εἰς τὴν ἐκεί-
Β νου κατοΐκησιν, πυκνὸν καὶ λεῖον καὶ λαμπρὸν καὶ
γλυκὺ καὶ πικρότητα ἔχον μηχανησάμενος, ἵνα ἐν
αὐτῷ τῶν διανοημάτων ἡ ἐκ τοῦ νοῦ φερομένη
δύναμις, οἷον ἐν κατόπτρῳ δεχομένῳ τύπους καὶ
\

κατιδεῖν εἴδωλα παρέχοντι, φοβοῖ μὲν αὐτό, ὁπότε

μέρει τῆς πικρότητος χρωμένη “ξυγγενεῖ χαλεπὴ
προσενεχθεῖσα ἀπειλῇ κατὰ πᾶν ὑπομιγνῦσα ὀξέως
τὸ ἧπαρ χολώδη χρώματα eudaivor, ξυνάγουσά τε
C πᾶν ῥυσὸν καὶ τραχὺ ποιοῖ, λοβὸν δὲ καὶ δοχὰς
πύλας τε τὰ μὲν ἐξ ὀρθοῦ κατακάμπτουσα καὶ ξυ-
σπῶσα, τὰ δὲ ἐμφράττουσα συγκλείουσά τε, λύπας
καὶ ἄσας παρέχοι, καὶ ὅτ᾽ αὖ τὰ ἐναντία φαντάσματα
ἀποζωγραφοῖ πραότητός τις ἐκ διανοίας ἐπίπνοια,
τῆς μὲν πικρότητος ἡσυχίαν παρέχουσα TH μήτε
od e ’ lanl

κινεῖν μήτε προσάπτεσθαι τῆς ἐναντίας ἑαυτῇ

φύσεως ἐθέλειν, γλυκύτητι δὲ τῇ κατ᾽ ἐκεῖνο
D ξυμφύτῳ πρὸς αὐτὸ χρωμένη καὶ πάντα ὀρθὰ καὶ
. A \ / ‘ > A

λεῖα αὐτοῦ καὶ ἐλεύθερα ἀπευθύνουσα ἵλεών τε καὶ

A A Nai) 4 > , σ

1 καὶ ἰδίᾳ added by Burnet.

2 αὐτῶν αἰσθήσεως most Μ88.: αὖ τῶν αἰσθήσεων Zur.
----.--.

1 2.6. gall.
184
 TIMAEUS

allow the Supreme part to take counsel in peace con-

cerning what benefits all, both individually and in
the mass,—for these reasons they stationed it in
that position. And inasmuch as they knew that it
would not understand reason, and that, even if it did
have some share in the perception of reasons, it would
have no natural instinct to pay heed to any of them
but would be bewitched for the most part both day
and night by images and phantasms,—to guard
against this God devised and constructed the form
of the liver and placed it in that part’s abode ; and He
fashioned it dense and smooth and bright and sweet,
yet containing bitterness, that the power of thoughts
which proceed from the mind, moving in the liver as
in a mirror which receives impressions and provides
visible images, should frighten this part of the soul ;
for when the mental power bears down upon it with
stern threats, it uses a kindred portion of the liver’s
bitterness ! and makes it swiftly suffuse the whole
liver, so that it exhibits bilious colours, and by con-
traction makes it all wrinkled and rough ; moreover,
as regards the lobe and passages and gates ? of the
liver, the first of these it bends back from the straight
and compresses, while it blocks the others and closes
them up, and thus it produces pains and nausea. On
the other hand, when a breath of mildness from the
intellect paints on the liver appearances of the oppo-
site kind, and calms down its bitterness by refusing
to move or touch the nature opposite to itself, and
using upon the liver the sweetness inherent therein
rectifies all its parts so as to make them straight and
smooth and free, it causes the part of the soul planted
2 2,6. the right lobe, the biliary vesicle, and the vena porta;
ef. Eurip. Electra 827 ff.
a 185
 PLATO
71
εὐήμερον ποιοῖ τὴν περὶ TO ἧπαρ ψυχῆς μοῖραν
’ A @ A A

κατῳκισμένην, ἔν τε τῇ νυκτὶ διαγωγὴν ἔχουσαν

i 2 \
μετρίαν, μαντείᾳ χρωμένην καθ᾽ ὕπνον, ἐπειδὴ
λόγου καὶ φρονήσεως οὐ μετεῖχε.
Μεμνημένοι yap τῆς
~
τοῦA πατρὸς ἐπιστολῆς
3 A
ot€
ξυστήσαντες ἡμᾶς, ὅτε τὸ θνητὸν ἐπέστελλε γένος ~ 4

ὡς ἄριστον εἰς δύναμιν ποιεῖν, οὕτω δὴ KaT- A \

ορθοῦντες καὶ τὸ φαῦλον ἡμῶν, ἵνα ἀληθείας πῃ

A \ 4 A ¢ A σ > ,

προσάπτοιτο, κατέστησαν ἐν τούτῳ TO μαντεῖον. \ A

ἱκανὸν δὲ σημεῖον ws μαντικὴν ἀφροσύνῃ θεὸς - A

ἀνθρωπίνῃ δέδωκεν: οὐδεὶς yap ἔννους ἐφάπτεται

3 / / 3 \ A yA > 4

μαντικῆς ἐνθέου καὶ ἀληθοῦς, ἀλλ᾽ ἢ καθ᾽ ὕπνον

on 3 4, \ > A > 3 Νὰ] 3 Ὁ

τὴν τῆς φρονήσεως πεδηθεὶς δύναμιν ἢ διὰ νόσον

\ ~ , \ ie Ἅ \ 4

ἢ διά τινα ἐνθουσιασμὸν παραλλάξας. ἀλλὰ Evv-

νοῆσαι μὲν eudpovos τά τε ῥηθέντα ἀναμνησθέντα
ὄναρ ἣ ὕπαρ ὑπὸ τῆς μαντικῆς τε καὶ ἐνθου-
σιαστικῆς φύσεως, καὶ ὅσα ἂν φαντάσματα ὀφθῇ,
72 πάντα λογισμῷ διελέσθαι, ὅπῃ τι “σημαίνει καὶ
ὅτῳ μέλλοντος ἣ παρελθόντος ἢ παρόντος κακοῦ 7
ἀγαθοῦ: τοῦ δὲ μανέντος ἔτι TE ἐν τούτῳ μένοντος
A A 4

οὐκ ἔργον τὰ φανέντα καὶ φωνηθέντα ὑφ᾽ ἑαυτοῦ

>? ” \ ’ὔ \ iz e 9 € “-

*
κρίνειν, ἀλλ᾽ εὖ καὶ πάλαι λέγεται τὸ πράττειν καὶ \
γνῶναι τά τε αὑτοῦ καὶ ἑαυτὸν σώφρονι μόνῳ
προσήκειν. ὅθεν δὴ Kal \ TO τῶνA
προφητῶν
A
γένος
ἐπὶ ταῖς ἐνθέοις μαντείαις κριτὰς ἐπικαθιστάναι
A /

νόμος" OUS μάντεις αὐτοὺς ὀνομάζουσί τινες, TO πᾶν

3 aA

ἠγνοηκότες ὅτι τῆς Ov αἰνιγμῶν οὗτοι φήμης καὶ

/ / A > 3 lo

1 Cf. Rep. 364 8, Laws 772 νυ, Phaedr. 244 4 ff,

186
 TIMAEUS

round the liver to be cheerful and serene, so that in

the night it passes its time sensibly, being occupied
in its slumbers with divination, seeing that in reason
and intelligence it has no share.
For they who constructed us, remembering the
injunction of their Father, when He enjoined upon
them to make the mortal kind as good as they possibly
could, rectified the vile part of us by thus establishing
therein the organ of divination, that it might in some
degree lay hold on truth. And that God gave unto
man’s foolishness the gift of divination! a sufficient
token is this: no man achieves true and inspired
divination when in his rational mind, but only when
the power of his intelligence is fettered in sleep or
when it is distraught by disease or by reason of some
divine inspiration. But it belongs to a man when in
his right mind to recollect and ponder both the things
spoken in dream or waking vision by the divining
and inspired nature, and all the visionary forms that
were seen, and by means of reasoning to discern about
them all wherein they are significant and for whom
they portend evil or good in the future, the past, or
the present. But it is not the task of him who has
been in a state of frenzy, and still continues therein,
to judge the apparitions and voices seen or uttered
by himself; for it was well said of old that to do and
to know one’s own and oneself belongs only to him
who is sound of mind. Wherefore also it is customary
to set the tribe of prophets 2 to pass judgement upon
these inspired divinations ; and they, indeed, them-
selves are named “ diviners’”’ by certain who are
wholly ignorant of the truth that they are not
diviners but interpreters of the mysterious voice and
® Cf. Laws 871 c, Eurip. Jon 413 ff.
187
 PLATO
72
φαντάσεως ὑποκριταΐ, Kal ov τι μάντεις, προφῆται
4 e A la

δὲ μαντευομένων δικαιότατα ὀνομάζοιντ᾽ av.

\

Η μὲν οὖν φύσις ἥπατος διὰ ταῦτα τοιαύτη τε

e \ > “ ,,

καὶ ἐν τόπῳ ᾧ λέγομεν πέφυκε, χάριν μαντικῆς.

\ 9 / e -“

καὶ ἔτι μὲν δὴ ζῶντος ἑκάστου τὸ τοιοῦτον σημεῖα

\ ἊΨ \ wn aw “

ἐναργέστερα ἔχει, στερηθὲν δὲ τοῦ ζῆν γέγονε

2 4 » ~ ~ ,

τυφλὸν καὶ Ta μαντεῖα ἀμυδρότερα ἔσχε TOU τι

\ \ A A

σαφὲς σημαΐνειν.
\

Ἥ δ᾽
αὖay τοῦA γείτονος
,
αὐτῷ
» A
ξύστασις
,
καὶ \ ἔδρα
g8

σπλάγχνου γέγονεν ἐξ ἀριστερᾶς χάριν ἐκείνου,

- ~ /

τοῦ παρέχειν αὐτὸ λαμπρὸν ἀεὶ καὶ καθαρόν,

A /

οἷον κατόπτρῳ παρεσκευασμένον καὶ ἕτοιμον GEL

φ- A a ean

παρακείμενον ἐκμαγεῖον. διὸ δὴ Kal ὅταν τινὲς

, - \

ἀκαθαρσίαι γίγνωνται διὰ νόσους σώματος περὶ TO

ΨΞ , A A

ἧπαρ, πάντα ἡ σπληνὸς καθαίρουσα αὐτὰ δέχεται

~~ A ,

μανότης,
,
ἅτε
¢
κοίλου
,
Kal 1 ἀναίμου
3 7
ὑφανθέντος"
e AZ Σ
οθεν
“0

lon 7 \
πληρούμενος των ἀποκαθαιρομένων peyas και
ὕπουλος
Ψ λ
αὐξάνεται,
eS
καὶ \ πάλιν,
,
ὅταν
¢
καθαρθῇ
θ AFA
τὸδ
σῶμα, ταπεινούμενος εἰς ταὐτὸν ξυνίζει.
on lf

Ta μὲν οὖν περὶ ψυχῆς, ὅσον θνητὸν ἐχει Kat

\ δ s - \ ᾽ν \

ὅσον θεῖον, Kal ὅπῃ Kal μεθ᾽ ὧν Kat du ἃ χωρις

Ψ - - \ > “A \

ὠκίσθη, τὸ μὲν ἀληθές, ws εἴρηται, θεοῦ ξυμφὴ

> f θ 4 \ LA θ / € » θ “- fe φ ios

σαντος TOT ἂν οὕτω μόνως διισχυριζοίμεθα: TO γε had v v4 / / lf

μὴν εἰκὸς ἡμῖν εἰρῆσθαι καὶ νῦν καὶ ἔτι μᾶλλον ava-
\ 3 A A ~ ~ ~ >

σκοποῦσι διακινδυνευτέον τὸ φάναι, καὶ πεφάσθω.

E To 3° ἐξῆν 37 TovToLWWL KaTa TavTa peETA-
\ 9 CLA \ v2 \ > \

na
, 3. ἈΝ a lo γ᾽ mee iA
διωκτέον" ἼΡν δὲ TO TOU σώματος ἐπίλοιπον ἡ

1 7,6. in the sacrificed victim ; cf. Rep. 864 ς ff.

2 2,6. the spleen, which, in relation to the liver, is concave.
188
 TIMAEUS

apparition,.for whom the most fitting name would be

‘ prophets of things divined.”
For these reasons, then, the nature of the liver is
such as we have stated and situated in the region we
have described, for the sake of divination. More-
over, when the individual creature is alive this organ
affords signs that are fairly manifest, but when
deprived of life 1 it becomes blind and the divinations
it presents are too much obscured to have any clear
significance.
The structure of the organ which adjoins it,? with
its seat on the left, is for the sake of the liver, to keep
it always bright and clean, as a wiper that is laid
beside a mirror always prepared and ready to hand.
Wherefore also, whenever any impurities due to ail-
ments of the body occur round about the liver, the
loose texture of the spleen cleanses and absorbs them
all, seeing that it is woven of a stuff that is porous apd
bloodless : hence, when it is filled with the off-
scourings, the spleen grows to be large and festered ;
and conversely, when the body is cleansed, it is
reduced and shrinks back to its primal state.
Concerning the soul, then, what part of it is mortal,
what part immortal, and where and with what com-
panions and for what reasons these have been housed
apart, only if God concurred could we dare to affirm
that our account is true ?; but that our account is
probable we must dare to affirm now, and to affirm
still more positively as our inquiry proceeds : affirmed,
therefore, let it be.
The subject which comes next to this we must
investigate on the same lines ; and that subject is
the way in which the remainder of the body has been
® Cf. 68 pv, 74D.
189
 PLATO
72
γέγονεν.
4
ἐκ3 orδὴ λ λογισμοῦa τοιοῦδε
A
ἕξυνίστασθαι
’ θ

μάλιστ᾽ ἂν αὐτὸ πάντων πρέποι. τὴν ἐσομένην

ἐν ἡμῖν ποτῶν καὶ ἐδεστῶν ἀκολασίαν ἤδεσαν
οἵ ξυντιθέντες ἡμῶν τὸ γένος, καὶ ὅτι τοῦ μετρίου
καὶ ἀναγκαίου διὰ μαργότητα πολλῷ χρησοίμεθα
, o> ® \ ἢ ar ee “ye ἃ ,
πλέονι. ἵν᾽ οὖν μὴ φθορὰ διὰ νόσους ὀξεῖα γίγνουτο
73 καὶ ἀτελὲς τὸ γένος εὐθὺς τὸ θνητὸν τελευτῷ,
A 3 sy \ 4 , AY \ \ ~

ταῦτα προορώμενοι τῇ τοῦ περιγενησομένου πώ-

ματος ἐδέσματός τε ἕξει τὴν ὀνομαζομένην κάτω
κοιλίαν ὑποδοχὴν ἔθεσαν, εἵλιξάν τε πέριξ τὴν
ff @ \ », [2 Ψ, UL \

τῶν ἐντέρων γένεσιν, ὅπως μὴ «Ταχὺ διεκπερῶσα

ἡ τροφὴ ταχὺ πάλιν τροφῆς ἑτέρας δεῖσθαι τὸ
σῶμα ἀναγκάζοι, καὶ παρέχουσα ἀπληστίαν διὰ
γαστριμαργίαν ἀφιλόσοφον καὶ ἄμουσον πᾶν ἀπο-
τελοῖ TO γένος, ἀνυπήκοον τοῦ θειοτάτου τῶν παρ
A A A >

ἡμῖν.
Τὸ δὲ ὀστῶν καὶ σαρκῶν καὶ τῆς τοιαύτης
ΔΙ A 9 a Ἁ a A a 7

Β φύσεως πέρι πάσης ὧδε ἔσχε. τούτοις ξύμπασιν

ἀρχὴ μὲν ἡ τοῦ μυελοῦ γένεσις" of γὰρ τοῦ βίου
εσμοὶ τῆς ψυχῆς TO σώματι ξυνδουμένης ἐν τούτῳ
\ a A ~

διαδούμενοι κατερρίζουν τὸ θνητὸν γένος" αὐτὸς δὲ

ὁ μυελὸς γέγονεν ἐξ ἄλλων. τῶν γὰρ τριγώνων
ὅσα πρῶτα ἀστραβῆ καὶ λεῖα ὄντα πῦρ τε καὶ ὕδωρ
καὶ ἀέρα καὶ γῆν δι᾽ ἀκριβείας μάλιστα ἦν7 παρα-
σχεῖν δυνατά, ταῦτα ὁ θεὸς ἀπὸ
a τῶν ἑαυτῶν ἕκαστα
Ο γενῶν χωρὶς ἀποκρίνων, μιγνὺς δ᾽ ἀλλήλοις ξύμ-
μετρα, πανσπερμίαν παντὶ θνητῷ γένει μηχανώ-
μενος, τὸν μυελὸν ἐξ αὐτῶν ἀπειργάσατο, Kal μετὰ \

1 ΟΠ. 6Ὶ α.
τ Literally “" the lower belly,” as distinct from “ the upper
belly” or thorax.
8. Cf. 53 c ff.
190
 TIMAEUS

generated.! Its construction would most fittingly

be ascribed to reasoning such as this. Those who
were constructing our kind were aware of the incon-
tinence that would reside in us in respect of drinks
and meats, and how that because of our greed we
would consume far more than what was moderate
and necessary ; wherefore, lest owing to maladies
swift destruction should overtake them, and the
mortal kind, while still incomplete, come straightway
to a complete end,—foreseeing this, the Gods set
the ‘‘ abdomen,”’? as it is called, to serve as a recep-
tacle for the holding of the superfluous meat and drink;
and round about therein they coiled the structure of
the entrails, to prevent the food from passing through
quickly and thereby compelling the body to require
more food quickly, and causing insatiate appetite,
whereby the whole kind by reason of its gluttony
would be rendered devoid of philosophy and of
culture, and disobedient to the most divine part we
possess.
As regards the bones and the flesh and all such
substances the position was this. All these had their
origin in the generation of the marrow. For it was
in this that the bonds of life by which the Soul is
bound to the body were fastened, and implanted the
roots of the mortal kind; but the marrow itself was
generated out of other elements. Taking all those
primary triangles? which, being unwarped and
smooth, were best able to produce with exactness
fire and water and air and earth, God separated
them, each apart from his own kind, and mixing them
one with another in due proportion, He fashioned
therefrom the marrow, devising it as a universal
seed-stuff for every mortal kind. Next, He en-
191
 PLATO
73
ταῦτα δὴ φυτεύων ἐν αὐτῷ κατέδει τὰ τῶν ψυχῶν
γένη, σχημάτων τε ὅσα ἔμελλεν αὖ σχήσειν οἷά τε
καθ᾽ ἕκαστα εἴδη, τὸν μυελὸν αὐτὸν τοσαῦτα καὶ
τοιαῦτα διῃρεῖτο σχήματα εὐθὺς ἐν τῇ διανομῇ τῇ
Κατ᾽ ἀρχάς. Kal τὴν μὲν τὸ θεῖον σπέρμα οἷον
ἄρουραν μέλλουσαν ἕξειν ἐνἐ αὑτῇ περιφερῆ πανταχῇ
D πλάσας ἐπωνόμασε τοῦ μυελοῦ ταύτην τὴν μοῖραν
ἐγκέφαλον, ὡς ἀποτελεσθέντος ἑκάστου ζώου τὸ
περὶ τοῦτο ἀγγεῖον κεφαλὴν γενησόμενον" ὃ δ᾽ αὖ
τὸ λοιπὸν καὶ θνητὸν τῆς ψυχῆς ἔμελλε καθέξειν,
ἅμα στρογγύλα καὶ προμήκη διῃρεῖτο σχήματα,
μυελὸν. δὲ πάντα ἐπεφήμισε, καὶ καθάπερ ἐξ
ἀγκυρῶν βαλλόμενος ἐκ τούτων πάσης ψυχῆς
εσμοὺς περὶ τοῦτο ξύμπαν ἤδη τὸ σῶμα ἡμῶν
ἀπειργάζετο, στέγασμα μὲν αὐτῷ πρῶτον ἕυμ-
Ἐ πηγνὺς περὶ ὅλον ὀστέϊνον.
To δὲ ὀστοῦν ξυνίστησιν ὧδε. γῆν διαττήσας
καθαρὰν καὶ λείαν ἐφύρασε καὶ ἔδευσε μυελῷ,
καὶ μετὰ τοῦτο εἰς πῦρ αὐτὸ ἐντίθησι, μετ᾽
ἐκεῖνο δὲ εἰς ὕδωρ βάπτει, πάλιν δὲ εἰς πῦρ, αὖθίς
τε εἰς ὕδωρ: μεταφέρων δ᾽ οὕτω πολλάκις εἰς
ἑκάτερον ὑπ᾽ ἀμφοῖν ἄτηκτον ἀπειργάσατο. κατα-
χρώμενος δὴ τούτῳ περὶ μὲν τὸν ἐγκέφαλον
αὐτοῦ σφαῖραν περιετόρνευσεν ὀστεΐνην, ταύτῃ
δὲ στενὴν διέξοδον κατελίπετο: καὶ περὶ τὸν
74 διαυχένιον ἅμα καὶ νωτιαῖον μυελὸν ἐξ αὐτοῦ
σφονδύλους πλάσας ὑπέτεινεν οἷον στρόφιγγας,
ἀρξάμενος ἀπὸ τῆς κεφαλῆς, διὰ παντὸς τοῦ
κύτους. καὶ τὸ πᾶν δὴ σπέρμα διασώζων οὕτω
1 4,6. the rational (νοῦς),“ spirited’ (θυμός), and appetitive
(ἐπιθυμία) kinds or parts. 2 Cf. 44D.
8 2,6. the vertebral column, cylindrical in shape.
192
 TIMAEUS

gendered therein the various kinds of Soul! and

bound them down ; and He straightway divided the
marrow itself, in His criginal division, into shapes cor-
responding in their number and their nature to the
number and the nature of the shapes which should
belong to the several kinds of Soul. And that portion
of the marrow which was intended to receive within
itself, as it were into a field, the divine seed He
moulded in the shape of a perfect globe? and be-
stowed on it the name of “ἡ brain,’’ purposing that,
when each living creature should be completed, the
vessel surrounding this should be called the “‘ head.”
But that portion which was to contain the other and
mortal part of the Soul He divided into shapes that
were at once rounded and elongated,® and all these
He designated “‘ marrow ”’; and from these, as from
anchors, He cast out bands of the Whole Soul, and
around this He finally wrought the whole of this
body of ours, when He had first built round about it
for a shelter a framework all of bone.
And bone He compounded in this wise. Having
sifted earth till it was pure and smooth, He kneaded
it and moistened it with marrow ; then He placed it
in fire, and after that dipped it in water, and from
this back to fire, and once again in water; and by
thus transferring it many times from the one element
to the other He made it so that it was soluble by
neither. This, then, He used, and fashioned thereof,
by turning, a bony sphere round about the brain;
and therein he left a narrow opening ; and around
the marrow of both neck and back He moulded
vertebrae of bone, and set them, like pivots, in a
vertical row, throughout all the trunk, beginning
from the head. And thus for preserving the whole
G2 193
 PLATO

7 NPoeSet περιβόλῳ ξυνέφραξεν, ἐμποιῶν ἄρθρα, τῇ

θατέρου προσχρώμενος ἐν αὐτοῖς ὡς μέσῃ ἐν-
ισταμένῃ δυνάμει, κινήσεως καὶ κάμψεως ἕνεκα.
Β τὴν δ᾽ αὖ τῆς ὀστεΐνης φύσεως ἕξιν ἡγησάμενος
τοῦ δέοντος κραυροτέραν εἶναι καὶ ἀκαμπτοτέραν,
διάπυρόντ᾽ αὖ γιγνομένην καὶ πάλιν ψυχομένην σφα-
κελίσασαν ταχὺ διαφθερεῖν τὸ σπέρμα ἐντὸς αὑτῆς,
διὰ ταῦτα οὕτω τὸ τῶν νεύρων καὶ τὸ τῆς σαρκὸς
γένος ἐμηχανᾶτο, ἵνα τῷ μὲν ἅπαντα τὰ μέλη
υνδήσας ἐπιτεινομένῳ καὶ ἀνιεμένῳ περὶ τοὺς
στρόφιγγας καμπτόμενον τὸ σῶμα καὶ ἐκτεινόμε-
νον παρέχοι, τὴν δὲ σάρκα προβολὴν μὲν καυμά-
των, πρόβλημα δὲ χειμώνων, ἔτι δὲ πτωμάτων οἷον
τὰ πιλητὰ ἔσεσθαι ἐσθήματα, σώμασι μαλακῶς
C καὶ πράως ὑπείκουσαν, θερμὴν δὲ νοτίδα ἐντὸς
ἑαυτῆς ἔχουσαν θέρους μὲν ἀνιδίουσαν καὶ νοτιζο-
μένην ἔξωθεν ψύχος κατὰ πᾶν τὸ σῶμα παρέξειν
οἰκεῖον, διὰ χειμῶνος δὲ πάλιν αὖ τούτῳ τῷ πυρὶ
τὸν προσφερόμενον ἔξωθεν καὶ περιιστάμενον
πάγον ἀμυνεῖσθαι μετρίως. ταῦτα ἡμῶν διανοη-
θεὶς ὁ κηροπλάστης, ὕδατι μὲν καὶ πυρὶ καὶ γῇ
ξυμμίξας καὶ ξυναρμόσας, ἐξ ὀξέος καὶ ἁλμυροῦ
D ξυνθεὶς ζύμωμα ὑπομίξας αὐτοῖς, σάρκα ἔγχυμον
καὶ μαλακὴν ξυνέστησε' τὴν δὲ τῶν νεύρων φύσι
ἐξ ὀστοῦ καὶ σαρκὸς ἀζύμου κράσεως μίαν ἐξ
ἀμφοῖν μέσην δυνάμει ξυνεκεράσατο, ξανθῷ χρώ-
ματι προσχρώμενος. ὅθεν συντονωτέραν μὲν καὶ
γλισχροτέραν σαρκῶν, μαλακωτέραν δὲ ὀστῶν
ὑγροτέραν τε ἐκτήσατο δύναμιν νεῦρα" οἷς ξυμ-
1 ἐσθήματα conj. A. E. Taylor: κτήματα Μ88., Zur.

1 4.¢. the principle of plurality, cf. 35 8.

194
 TIMAEUS

seed He closed it in with a ring-fence of stony sub-

stance ; and therein He made joints, using as an aid
the power of the Other 1 as an intermediary between
them, for the sake of movement and bending. And
inasmuch as He deemed that the texture of the
bony substance was too hard and inflexible, and that
if it were fired and cooled again it would decay and
speedily destroy the seed within it, for these reasons
He contrived the species known as sinew and flesh.
He designed to bind all the limbs together by means
of the former, which tightens and relaxes itself
around the pivots, and thus cause the body to bend
and stretch itself. And the flesh He designed to be
a shield against the heat and a shelter against the
cold ; and, moreover, that in case of falls it should
yield to the body softly and gently, like padded gar-
ments 2; and,inasmuch as it contains within it warm
moisture; that it should supply in summer, by its
perspiration and dampness, a congenial coolness over
the exterior of the whole body, and contrariwise in
winter Uefend the body sufficiently, by means of
its fire, from the frost which attacks and surrounds
it from without. Wherefore, with this intent, our
Modeller mixed and blended together water and fire
and earth, and compounding a ferment of acid and
salt mixed it in therewith, and thus moulded flesh
full of sap and soft. And the substance of the sinews
He compounded of a mixture of bone and unfer-
mented flesh, forming a single substance blended of
both and intermediate in quality, and he used yellow
also for its colouring. Hence it is that the sinews
have acquired a quality that is firmer and more rigid
than flesh, but softer and more elastic than bone.
maf, 10 Ds
195
 PLATO
74
περιλαβὼν ὁ θεὸς ὀστᾶ καὶ μυελόν, δήσας πρὸς
\ e \ 3 A \ / la A

ἄλληλα νεύροις, μετὰ ταῦτα σαρξὶ πάντα αὐτὰ

\ A

κατεσκίασεν ἄνωθεν.
E Ὅσα μὲν οὖν ἐμψυχότατα τῶν ὀστῶν ἦν, ὀλι-
γίσταις ξυνέφραττε σαρξίν, ἃ δ᾽ ἀψυχότατα ἐντός,
πλείσταις καὶ πυκνοτάταις. καὶ δὴ καὶ κατὰ
τὰς ξυμβολὰς τῶν ὀστῶν, ὅπῃ μήτινα ἀνάγκην ὃ
λόγος ἀπέφαινε δεῖν αὐτὰς εἶναι, βραχεῖαν σάρκα
ἔφυσεν, ἵνα μήτε ἐμποδὼν ταῖς καμπαῖσιν οὖσαι
δύσφορα τὰ σώματα ἀπεργάζοιντο, ἅτε δυσκίνητα
γιγνόμενα, μήτ᾽ αὖ πολλαὶ καὶ πυκναὶ σφόδρα
τε ἐν ἀλλήλαις ἐμπεπιλημέναι, διὰ στερεότητα
ἀναισθησίαν ἐμποιοῦσαι, δυσμνημονευτότερα καὶ
κωφότερα τὰ περὶ τὴν διάνοιαν ποιοῖεν. διὸ δὴ
7 τό τε τῶν μηρῶν καὶ κνημῶν καὶ τὸ περὶ τὴν τῶν
ἰσχίων φύσιν τά τε τῶν βραχιόνων ὀστᾶ καὶ τὰ τῶν
πήχεων, καὶ ὅσα ἄλλα ἡμῶν ἄναρθρα, ὅσα τε ἐντὸς
ὀστᾶ δι ὀλιγότητα ψυχῆς ἐν μυελῷ κενά ἐστι
φρονήσεως, ταῦτα πάντα ξυμπεπλήρωται σαρξίν,
ὅσα δ᾽ ἔμφρόνα,ἧττον, εἰ μή πού τινα αὐτὴν καθ᾽
αὑτὴν αἰσθήσεων ἕνεκα σάρκα οὕτω ξυνέστησεν,
οἷον τὸ τῆς γλώττης εἶδος" τὰ δὲ πλεῖστα ἐκείνως.
ἐ
ἡ γὰρ ἐξ ἀνάγκης γιγνομένη καὶ ξυντρεφομένη
Β φύσις οὐδαμῇ προσ ἔχεται, πυκνὸν ὀστοῦν καὶ
σάρκα πολλὴν ἅμα τε αὐτοῖς ὀξυήκοον αἴσθησιν.
μάλιστα γὰρ ἂν αὐτὰ πάντων ἔσχεν ἡ περὶ τὴν
κεφαλὴν ξύστασις, εἴπερ ἅμα ξυμπίπτειν ἠθελη-
σάτην, καὶ τὸ τῶν ἀνθρώπων γένος σαρκώδη ἔχον
ἐφ᾽ ἑαυτῷ καὶ νευρώδη κρατεράν τε κεφαλὴν βίον
ἂν διπλοῦν καὶ πολλαπλοῦν καὶ ὑγιεινότερον καὶ
1 2,6. those of the head and spine.
196
 TIMAEUS

With these, then, God enclosed the bones and

marrow, first binding them one to another with the
sinews, and then shrouding them all over with flesh.
All the bones, then, that possessed most soul 1 He
enclosed in least flesh, but the bones which contained
least soul with most and most dense flesh; more-
over, at the junctions of the bones, except where
reason revealed some necessity for its existence, He
made but little flesh to grow, lest by hindering the
flexions it should make the bodies unwieldy, because
stiffin movement, or else through its size and density,
when thickly massed together, it should produce
insensitiveness, owing to its rigidity, and thereby
cause the intellectual parts to be more forgetful and
more obtuse. Wherefore the thighs and the shins
and the region of the loins and the bones of the
upper and lower arm, and all our other parts which
are jointless, and all those bones which are void of
intelligence within, owing to the small quantity of
soul in the marrow—all these are abundantly supplied
with flesh ; but those parts which are intelligent are
supplied less abundantly—except possibly where He
so fashioned the flesh that it can of itself convey
sensations, as is the case with the tongue ; but most
of these parts He made in the way described above.
For the substance which is generated by necessity
and grows up with us in no wise admits of quick
perception co-existing with dense bone and abundant
flesh. For if these characteristics were willing to
consort together, then the structure of the head
would have acquired them most of all, and mankind,
crowned with a head that was fleshy and sinewy and
strong, would have enjoyed a life that was twice
(nay, many times) as long as our present life, and
197
 PLATO
75
ἀλυπότερον τοῦ νῦν κατεκτήσατο: νῦν δὲ τοῖς περὶ
τὴν ἡμετέραν γένεσιν δημιουργοῖς, ἀναλογιζομένοις
πότερον πολυχρονιώτερον χεῖρον n βραχυχρονιώ-
τερον βέλτιον ἀπεργάσαιντο γένος, ξυνέδοξε τοῦ
πλείονος βίου φαυλοτέρου δὲ τὸν ἐλάττοναaἀμείνονα
ὄντα παντὶ πάντως αἱρετέον, ὅθεν δὴ μανῷ μὲν
ὀστῷ, σαρξὶ δὲ καὶ νεύροις κεφαλήν, ἅτε οὐδὲ
καμπὰς ἔχουσαν, οὐ ξυνεστέγασαν. κατὰ πάντ᾽
οὖν ταῦτα εὐαισθητοτέρα μὲν καὶ φρονιμωτέρα,
πολὺ δὲ ἀσθενεστέρα παντὸς ἀνδρὸς προσετέθη
κεφαλὴ σώματι.
Τὰ δὲ νεῦρα διὰ ταῦτα καὶ οὕτως ὁ θεὸς ἐπ᾽
ἐσχάτην τὴν κεφαλὴν περιστήσας κύκλῳ περὶ τὸν
τράχηλον ἐκόλλησεν ὁμοιότητι, καὶ τὰς σιαγόνας
ἄκρας αὐτοῖς ξυνέδησεν ὑπὸ τὴν φύσιν τοῦ προσ-
ὦπου' τὰ δ᾽ ἄλλα εἰς ἅπαντα τὰ μέλη διέσπειρε,
ξυνάπτων ἄρθρον ἄρθρῳ.
Τὴν δὲ δὴ τοῦ στόματος ἡμῶν δύναμιν ὀδοῦσι
καὶ γλώττῃ καὶ χείλεσιν ἕνεκα τῶν ἀναγκαίων καὶ
τῶν ἀρίστων διεκόσμησαν οἱ διακοσμοῦντες, ἧ
νῦν διατέτακται, τὴν μὲν εἴσοδον τῶν ἀναγκαίων
μηχανώμενοι. χάριν, τὴν δ᾽ ἔξοδον τῶν ἀρίστων.
ἀναγκαῖον μὲν γὰρ πᾶν ὅσον εἰσέρχεται “τροφὴν
διδὸν τῷ σώματι, τὸ δὲ λόγων νᾶμα ἔξω ῥέον καὶ
ὑπηρετοῦν φρονήσει κάλλιστον καὶ ἄριστον πάντων
ναμάτων.
Τὴν δ᾽ αὖ κεφαλὴν οὔτε μόνον ὀστεΐνην ψιλὴν
δυνατὸν ἐᾷν ἦν διὰ τὴν ἐν ταῖς ὥραις ἐφ᾽ ἑκάτερον
ὑπερβολήν, οὔτ᾽ αὖ ξυσκιασθεῖσαν. κωφὴν καὶ ἀν-
αίσθητον διὰ τὸν τῶν σαρκῶν ὄχλον περιιδεῖν γιγνο-
198
 TIMAEUS

healthier, to boot, and more free from pain. But as

it is, when the Constructors of our being were cogitat-
ing whether they should make a kind that was more
long-lived and worse or more short-lived and better,
they agreed that the shorter and superior life should
by all means be chosen by all rather than the longer
and inferior. Wherefore they covered the head
closely with thin bone, but not with flesh and sinews,
since it was also without flexions. For all these
reasons, then, the head that was joined to the body
in every man was more perceptive and more intelli-
gent but less strong.
It was on these grounds and in this way that God
set the sinews at the bottom of the head round about
the neck and glued them there symmetrically ; and
with these He fastened the extremities of the jaws
below the substance of the face ; and the rest of the
sinews He distributed amongst al] the limbs, attach-
ing joint to joint.
And those who fashioned the features of our mouth
fashioned it with teeth and tongue and lips, even as
it is fashioned now, for ends both necessary and most
good, contriving it as an entrance with a view to
necessary ends, and as an outlet with a view to the
ends most good. For all that enters in and supplies
food to the body is necessary ; while the stream of
speech which flows out and ministers to intelligence
is of all streams the fairest and most good.
Moreover, it was not possible to leave the head to
consist of bare bone only, because of the excessive
variations of temperature in either direction, due to
the seasons ; nor yet was it possible to allow it to be
shrouded up, and to become, in consequence, stupid
and insensitive owing to its burdensome mass of flesh.
199
 PLATO

76 μένην. τῆς δὴ σαρκοειδοῦς φύσεως οὐ καταξηραι-

νομένης λέμμα μεῖζον περιγιγνόμενον ἐχωρίζετο,
δέρμα τὸ νῦν λεγόμενον. τοῦτο δὲ διὰ τὴν περὶ
τὸν ἐγκέφαλον νοτίδα ξυνιὸν͵, αὐτὸ πρὸς αὑτὸ καὶ
βλαστάνον κύκλῳ περιημφιέννυε τὴν κεφαλήν. ἡ
δὲ νοτὶς ὑπὸ τὰς ῥαφὰς ἀνιοῦσα ἦρδε καὶ συν-
ἔκλεισεν αὐτὸ ἐπὶ τὴν κορυφήν, οἷον ἅμμα ξυναγα-
γοῦσα' τὸ δὲ τῶν ῥαφῶν παντοδαπὸν εἶδος γέγονε
διὰ τὴν τῶν περιόδων δύναμιν καὶ τῆς τροφῆς,
μᾶλλον μὲν ἀλλήλοις μαχομένων τούτων πλείους,
Β ἧττον δὲ ἐλάττους. τοῦτο δὴ πᾶν τὸ δέρμα κύκλῳ
κατεκέντει πυρὶ τὸ θεῖον, τρηθέντος δὲ καὶ τῆς
ἰκμάδος ἔξω δι᾽ αὐτοῦ φερομένης τὸ μὲν ὑγρὸν καὶ
θερμὸν ὅσον εἰλικρινὲς ἀπήειν, τὸ δὲ μικτὸν ἐξ ὧν
καὶ τὸ δέρμα ἦν, αἰρόμενον μὲν ὑπὸ τῆς φορᾶς ἔξω
μακρὸν ἐτείνετο, λεπτότητα ἴσην ἔχον τῷ κατα-
κεντήματι, διὰ δὲ βραδυτῆτα ἀπωθούμενον ὑπὸ τοῦ
περιεστῶτος ἔξωθεν πνεύματος πάλιν ἐντὸς ὑπὸ τὸ
C δέρμα εἱλλόμενον κατερριζοῦτο' καὶ κατὰ ταῦτα δὴ
τὰ πάθη τὸ τριχῶν γένος ἐν τῷ δέρματι πέφυκε,
ξυγγενὲς μὲν ἱμαντῶδες ὃν αὐτοῦ, σκληρότερον δὲ
καὶ πυκνότερον τῇ πιλήσει τῆς ψύξεως, ἣν ἀπο-
χωριζομένη δέρματος €ἑκάστη θρὶξ ψυχθεῖσα ξυνεπι-
λήθη. τούτῳ δὴ λασίαν ἡμῶν ἀπειργάσατο τὴν
κεφαλὴν 6 ποιῶν, χρώμενος μὲν αἰτίοις τοῖς εἰρη-
μένοις, διανοούμενος δὲ ἀντὶ σαρκὸς αὐτὸ δεῖν
εἶναι στέγασμα τῆς περὶ τὸν ἐγκέφαλον ἕνεκα
D ἀσφαλείας κοῦφον καὶ θέρους χειμῶνός τε ἱκανὸν
σκιὰν καὶ σκέπην παρέχειν, εὐαισθησίας δὲ οὐδὲν
διακώλυμα ἐμποδὼν γενησόμενον.
200
 TIMAEUS

Accordingly, of the fleshy substance which was not

being fully dried up a larger enveloping film was
separated off, forming what is now called ‘ skin.”
And this, having united with itself because of the
moisture round the brain and spreading, formed a
vesture round about the head; and this was damped
by the moisture ascending under the seams and
closed down over the crown, being drawn together as
it were in a knot; and the seams had all kinds of
shapes owing to the force of the soul’s revolutions and
of her food, being more in number when these are
more in conflict with one another, and less when they
are less in conflict. And the Deity kept puncturing
all this skin round about with fire ; and when the skin
was pierced and the moisture flew out through it, all
the liquid and heat that was pure went away, but
such as was mixed with the substance whereof the
skin also was composed was lifted up by the motion
and extended far beyond the skin, being of a fineness
to match the puncture ; but since it was thrust back,
because of its slowness, by the external air that
surrounded it, it coiled itself round inside and rooted
itself under the skin. Such, then, were the processes
by which hair grew in the skin, it being a cord-like
species akin to the skin but harder and denser owing
to the constriction of the cold, whereby each hair as
it separated off from the skin was chilled and con-
stricted. Making use, then, of the causes mentioned
our Maker fashioned the head shaggy with hair,
purposing that, in place of flesh, the hair should serve
as a light roofing for the part about the brain for
safety’s sake, providing a sufficient shade and screen
alike in summer and in winter, while proving no
obstacle in the way of easy perception.
20]
 PLATO
76
Τὸ δὲ ἐν τῇ περὶ τοὺς δακτύλους καταπλοκῇ τοῦ
A de 3 aA A 4 ὃ i Ν aA “-

νεύρου καὶ τοῦ δέρματος ὀστοῦ τε, ξυμμιχθὲν ἐκ

“- A 3

τριῶν, ἀποξηρανθὲν ἕν κοινὸν ξυμπάντων σκληρὸν

A 4 4

γέγονε δέρμα, τοῖς μὲν ξυναιτίοις τούτοις δημιουρ-

γηθέν, τῇ δ᾽ αἰτιωτάτῃ διανοΐᾳ τῶν ἔπειτα ἐσομένων
ἕνεκα εἰργασμένον: ὡς γάρ ποτε ἐξ ἀνδρῶν γυναῖκες
καὶ τἄλλα θηρία γενήσοιντο, ἠπίσταντο ot ἕυν-
\ > , ᾽ὔ 3. , e

ιστάντες ἡμᾶς, καὶ δὴ καὶ τῆς τῶν ὀνύχων χρείας

ὅτι πολλὰ τῶν θρεμμάτων καὶ ἐπὶ πολλὰ δεήσουτο
4 \ A ’ \ 5. Ἢ AY /

ἤδεσαν, ὅθεν ἐν ἀνθρώποις εὐθὺς γιγνομένοις ὑπετυ-

” Ὁ“ 9 2 , 3 \ 4, ς

πώσαντο THY τῶν ὀνύχων γένεσιν. τούτῳ δὴ τῷ A A A

λόγῳ καὶ ταῖς προφάσεσι ταύταις δέρμα τρίχας

ὄνυχάς τε ἐπ᾽ ἄκροις τοῖς κώλοις ἔφυσαν.
3 -

Ἐπειδὴ δὲ πάντ᾽ ἦν τὰ τοῦ θνητοῦ ζώου ξυμπεφυ-

ϑ Ἁ \ > A A

17 κότα μέρη καὶ μέλη, τὴν δὲ ζωὴν ἐν πυρὶ καὶ πνεύ-

ματι EvveBawev ἐξ ἀνάγκης ἔχειν αὐτῷ, Kat διὰ
/ 3 > 4 » ᾽ ~ \ \

ταῦτα ὑπὸ τούτων τηκόμενον κενούμενόν T ἔφθινε,

βοήθειαν αὐτῷ θεοὶ μηχανῶνταν. τῆς γὰρ ἀν-
Opwrivns ξυγγενῆ φύσεως φύσιν ἄλλαις ἰδέαις Kal
,ὔ a / » » 3 i} A

αἰσθήσεσι κεραννύντες, ὥσθ᾽ ἕτερον ζῶον εἶναι,

φυτεύουσιν: ἃ δὴ viv ἥμερα δένδρα καὶ φυτὰ καὶ
[4 Δ \ “-- “ / \ \ \

σπέρματα παιδευθέντα ὑπὸ γεωργίας τιθασῶς πρὸς

ἡμᾶς ἔσχε, πρὶν δ᾽ ἦν μόνα τὰ τῶν ἀγρίων γένη,
A > “-

πρεσβύτερα τῶν ἡμέρων ὄντα. πᾶν γὰρ οὖν, ὅ τὶ

περ ἂν μετάσχῃ τοῦ ζῇν, ζῶον μὲν ἂν ἐν δίκῃ
λέγοιτο ὀρθότατα μετέχει γε μὴν τοῦτο, ὃ νῦν
1 Of. 68 Ef. 2 Of. 908ff.
202
 TIMAEUS

And at the place in the fingers where sinew and

skin and bone were interlaced there was formed a
material blended of these three ; and this when it was
dried off became a single hard skin compounded of
them all; and whereas these were the auxiliary
causes 1 whereby it was fashioned, it was wrought by
the greatest of causes, divine Purpose, for the sake
of what should come to pass hereafter. For those
who were constructing us knew that out of men
women should one day spring and all other animals 3 ;
and they understood, moreover, that many of these
creatures would need for many purposes the help of
nails ; wherefore they impressed upon men at their
very birth the rudimentary structure of finger-nails.
Upon this account and with these designs they caused
skin to grow into hair and nails upon the extremities
of the limbs.
And when all the limbs and parts of the mortal
living creature had been naturally joined together,
it was so that of necessity its life consisted in fire
and air; and because of this it wasted away when
dissolved by these elements or left empty thereby ;
wherefore the Gods contrived succour for the
creature. Blending it with other shapes and senses
they engendered a substance akin to that of man,
so as to form another living creature: such are the
cultivated trees and plants and seeds which have been
trained by husbandry and are now domesticated
amongst us ; but formerly the wild kinds only existed,
these being older than the cultivated kinds. For
everything, in fact, which partakes of life may justly
and with perfect truth be termed a living creature.
Certainly that creature which we are now describing
partakes of the third kind of soul, which is seated, as
203
 PLATO
17
λέγομεν, τοῦ τρίτου ψυχῆς εἴδους, ὃ μεταξὺ φρενῶν
ὀμφαλοῦ τε ἱδρύσθαι λόγος, ᾧ δόξης μὲν λογισμοῦ
τε καὶ νοῦ μέτεστι τὸ μηδέν, αἰσθήσεως δὲ ἡδείας
καὶ ἀλγεινῆς μετὰ ἐπιθυμιῶν. πάσχον γὰρ διατελεῖ
πάντα, στραφέντι δ᾽ αὐτῷ ἐν ἑαυτῷ περὶ ἑαυτό,
τὴν μὲν ἔξωθεν ἀπωσαμένῳ κίνησιν, τῇ δ᾽ οἰκείᾳ
χρησαμένῳ, τῶν αὑτοῦ τι λογίσασθαι κατιδόντι
φύσει' οὐ παραδέδωκεν ἡ γένεσις. διὸ δὴ ζῇ μὲν
ἔστι τε οὐχ ἕτερον ζώου, μόνιμον δὲ καὶ κατερρι-
ζωμένον πέπηγε διὰ τὸ τῆς ὑφ᾽ ἑαυτοῦ κινήσεως
ἐστερῆσθαι.
Ταῦτα δὴ τὰ γένη πάντα φυτεύσαντες οἱ κρείτ-
τοὺς τοῖς ἥττοσιν ἡμῖν τροφήν, τὸ σῶμα αὐτὸ
ἡμῶν διωχέτευσαν τέμνοντες οἷον ἐν κήποις ὀχε-
τούς, ἵν’ ὥσπερ ἐκ νάματος ἐπιόντος ἀρδοιτο.
καὶ πρῶτον μὲν ὀχετοὺς κρυφαίους ὑπὸ τὴν
ξύμφυσιν τοῦ δέρματος καὶ τῆς σαρκὸς δύο φλέβας
ἔτεμον νωτιαίας, δίδυμον ὡς τὸ oO pa ἐτύγχανε
δεξιοῖς τε καὶ ἀριστεροῖς ὄν. ταύτας δὲ καθῆκαν
παρὰ τὴν ῥάχιν, καὶ τὸν γόνιμον μεταξὺ λαβόντες
μυελόν, ἵἵνα οὗτός τε ὅ σι μάλιστα θάλλοι, καὶ ἐπὶ
τἄλλα εὔρους ἐντεῦθεν ἅτ᾽
ἅ ἐπὶ κάταντες ἡ ἐπίχυσις
γιγνομένη παρέχοι τὴν ὑδρείαν ὁμαλήν. μετὰ δὲ
E
ταῦτα σχίσαντες περὶ τὴν κεφαλὴν τὰς φλέβας καὶ
ς-

δι᾽ ἀλλήλων ἐναντίας πλέξαντες διεῖσαν, τὰς μὲν

ἐκ τῶν δεξιῶνἐπὶ τἀριστερὰ τοῦ σώματος, τὰς δ᾽
ἐκ τῶν ἀριστερῶν ἐπὶ τὰ δεξιὰ κλίναντες, ὅπως
δεσμὸς ἅμα τῇ κεφαλῇ πρὸς τὸ σῶμα εἴη μετὰ
τοῦ δέρματος, ἐπειδὴ νεύροις οὐκ ἣν κύκλῳ κατὰ
1 φύσει Mss.: φύσιν Zur.

1 Of, 10 ff., 72
&ff.
204
 TIMAEUS

we affirm, between: the midriff and the navel,! and

which shares not at all in opinion and reasoning and
mind but in sensation, pleasant and painful, together
with desires. For inasmuch as it continues wholly
passive and does not turn within itself around itself,
repelling motion from without and using its own
native motion, it is not endowed by its original con-
stitution with a natural capacity for discerning or re-
flecting upon any of its own experiences. Wherefore
it lives indeed and is not other than a living creature,
but it remains stationary and rooted down owing to
its being deprived of the power of self-movement.
And when our Superiors had generated all these
kinds as nutriment for us inferior beings, they
channelled out our body itself, like as if they were
cutting channels in gardens, to the end that it might
be irrigated as it were by an inflowing stream. And
firstly, beneath the junction of the skin and flesh they
cut for hidden channels two veins ? along the back,
seeing that the body was in fact double, with right
side and left ; and these they drew down along by the
spine, keeping between them the spermatic marrow,
in order that this might thrive as much as possible,
and that the stream of moisture from there, being in
a downward course, might flow easily to the other
parts and cause the irrigation to be uniform. After
this they clave the veins round the head and inter-
laced them, and drew them opposite ways, bending
those from the right of the head to the left and those
from the left to the right, in order that they, together
with the skin, might serve as a bond between the head
and the body, seeing that the head was not encircled
2 i.e. the aorta and the vena cava. The distinction between
veins and arteries was unknown in Plato’s time.
205
 PLATO

κορυφὴν περιειλημμένη, καὶ δὴ καὶ τὸ τῶν αἰσθή-

γ \ » A A 4 A aA 3 θ ͵

σεων πάθος ἵν᾽ ἀφ᾽ ἑκατέρων τῶν μερῶν εἰς ἅπαν

/ σ > 3 3 6 / A ~ 9 “

τὸ σῶμα εἴη διάδηλον."

A A

Ἴ8 Tod ἐντεῦθεν ἤδη τὴν ὑδραγωγίαν παρεσκεύασαν

9 ~ . ν

τρόπῳ τινὶ τοιῷδε, ὃν κατοψόμεθα ῥᾷον προδιομολο-

» AY ~ “ / CA

γησάμενοι TO τοιόνδε, OTL πάντα ὅσα ἐξ ἐλαττόνων

4 A 4 ΟΣ 4 σ 3 3 ,

ξυνίσταται στέγει τὰ μείζω, τὰ δ᾽ ἐκ μειζόνων τὰ

li 4 \ , A > > ip A

σμικρότερα οὐ δύναται, πῦρ δὲ πάντων γενῶν σμικρο-

μερέστατον, ὅθεν du’ ὕδατος Kal γῆς ἀέρος TE Kal
’ ivf 3 Ὁ“ A ~ > 7 8

ὅσα ἐκ τούτων ξυνίσταται διαχωρεῖ Kal στέγειν

[2 > ᾿ ,ὕ A \ 4

οὐδὲν αὐτὸ δύναται. ταὐτὸν δὴ Kal περὶ τῆς παρ

3 A 9 A 4 3 \ \ A A lon 3

ἡμῖν κοιλίας διανοητέον,

e aA ’ ᾽ὔ
ὅτι σιτία μὲν καὶ ποτὰ
‘4 , \ A \

Β ὅταν ets αὐτὴν ἐμπέσῃ στέγει, πνεῦμα δὲ Kal πῦρ

Ψ 3 9 \ 3 if ’ A \ \ ~

σμικρομερέστερα ὄντα τῆς αὑτῆς ξυστάσεως οὐ

δύναται. τούτοις οὖν κατεχρήσατο ὁ θεὸς εἰς τὴν
ἐκ τῆς κοιλίας ἐπὶ Tas φλέβας ὑδρείαν, πλέγμα ἐξ
Φ aA

7 \ \ τ ε , ,
ἀέρος καὶ πυρὸς οἷον ot κύρτοι ξυνυφηνάμενος,
διπλᾶ κατὰ τὴν εἴσοδον ἐγκύρτια ἔχον, ὧν θάτερον
“.- AY \ » > / » ec /

αὖ πάλιν διέπλεξε δίκρουν: καὶ ἀπὸ τῶν ἐγκυρτίων

δ» / , / \ 3 A ~ 3 i?

δὴ διετείνατο οἷον σχοίνους κύκλῳ διὰ παντὸς

A ,ὔ 2 / / \ A

πρὸς τὰ ἔσχατα τοῦ πλέγματος. τὰ μὲν οὖν ἔνδον

A ‘ ” ~ / Ν \ > »

1 διάδηλον some Μ88.. Galen: διαδιδόμενον Zur.

1 Cf. 56 a, 58 a fff.
206
 TIMAEUS

by sinews at the crown ; and in order, also, that the

sense-impressions derived from the parts on either
side might be manifest to the whole body.
Thereupon they arranged the irrigation on some
such plan as this—a plan which we shall perceive
more easily when we have first agreed upon the
following postulates. All bodies composed of smaller
particles shut in the larger, but those composed of
larger particles cannot shut in the smaller; and
fire, because of all the elements it has the smallest
particles, passes through water and earth and air
and all things composed thereof, and nothing can
shut it in. We must conceive that the same law
holds good of the action of our belly. Whenever
foods and drinks flow into it it shuts them in, but air
and fire, being of smaller particles than its own
structure, it cannot shut in. These elements, there-
fore, God employed to provide irrigation from the
belly to the veins, weaving out of air and fire a veil
of mesh-work like unto a fish-weel, having two inner-
weels at its entrance ; and one of these inner-weels
He wove over again so as to make it bifurcated ; and
from the inner-weels He stretched as it were ropes
all over it in a circle up to the extremities of the veil.?
2 A rough diagram (after Archer-Hind, based on Galen)
will best serve to explain this obscure account :
a= upper ἐγκύρτιον (“ὁ inner-weel ’’).
b=lower ἐγκύρτιον (“ἡ inner-weel ”’).
c= outer stratum of air.
d= inner stratum of fire.
e=double_ air-passages through
nostrils.
f=single food-passage through
mouth.
 PLATO
78
C εκ πυρὸς συνεστήσατο τοῦ πλοκάνου ἅπαντα, τὰ
? a , A A

δ᾽ ἐγκύρτια Kal τὸ κύτος ἀεροειδῆ: καὶ λαβὼν

> 9 ~A

αὐτὸ περιέστησε τῷ πλασθέντι ζώῳ τρόπον τοιόνδε.

> \ “-

TO μὲν τῶν ἐγκυρτίων εἰς τὸ στόμα μεθῆκε: διπλοῦ

\ \ ~ wn “-

δὲ ὄντος αὐτοῦ κατὰ μὲν Tas ἀρτηρίας εἰς τὸν

\ » A A

πλεύμονα καθῆκε θάτερον, τὸ δ᾽ εἰς τὴν κοιλίαν

λ 4 “- VA A >) >: Ν f?

παρὰ τὰς ἀρτηρίας: τὸ δ᾽ ἕτερον σχίσας τὸ μέρος

\ \ 3

ἑκάτερον κατὰ τοὺς ὀχετοὺς τῆς ρινὸς ἀφῆκε

e / ~ wn

κοινόν, ὥσθ᾽ ὅτε μὴ κατὰ στόμα ἴοι θάτερον, ἐκ

4 er >) >

τούτου πάντα Kal τὰ ἐκείνου ῥεύματα ἀναπλη-

/ -

ροῦσθαι. τὸ ἄλλο κύτος τοῦ κύρτου περὶ τὸ

A θ Ἂ δὲ LAA 7: aw 4 A \

σῶμα ὅσον κοῖλον ἡμῶν περιέφυσε, Kal πᾶν δὴ

~ oe A ~ a 4

τοῦτο τοτὲ μὲν εἰς τὰ ἐγκύρτια ἕξυρρεῖν μαλακῶς,

aw \ A “--

ἅτε ἀέρα ὄντα, ἐποίησε, τοτὲ δὲ ἀναρρεῖν μὲν τὰ

Ψ 9: ἢ ya A Ἁ

ἐγκύρτια, TO δὲ πλέγμα, ὡς ὄντος τοῦ σώματος

> 4 A A wn

μανοῦ, δύεσθαι εἴσω δι᾿ αὐτοῦ καὶ πάλιν ἔξω, Tas

~ , ΕΣ 9 9 wa Ἁ ͵7ὕ ὕ A

δ᾽ ἐντὸς τοῦ πυρὸς ἀκτῖνας διαδεδεμένας ἀκολου-

θεῖν ἐφ᾽ ἑκάτερα ἰόντος τοῦ ἀέρος, καὶ τοῦτο,
A 9 “-- “-ς-

ἕωσπερ ἂν τὸ θνητὸν ξυνεστήκῃ ζῶον, μὴ δια-

παύεσθαι γιγνόμενον. τούτῳ δὲ δὴ τῷ γένει τὸν τὰς
ἐπωνυμίας θέμενον ἀναπνοὴν καὶ ἐκπνοὴν λέγομεν
7 > \

θέσθαι τοὔνομα. πᾶν δὲ δὴ τό τ᾽ ἔργον Kal TO

,ὔ ~ Α \ > ν A 4

πάθος τοῦθ᾽ ἡμῶν τῷ σώματι γέγονεν ἀρδομένῳ

καὶ ἀναψυχομένῳ τρέφεσθαι καὶ ζῆν: ὁπόταν yap
\ aA e€

εἴσω καὶ ἔξω τῆς ἀναπνοῆς ἰούσης τὸ πῦρ ἐντὸς

\ > ~ > “. 3 A wn 9

A “κι.
ξυνημμένον ἕπηται, διαιωρούμενον δὲ ἀεὶ διὰ τῆς
79 κοιλίας εἰσελθὸν τὰ σιτία καὶ ποτὰ λάβῃ, τήκει δή,
He 3 A A ,ὔ \ A / - 74

1 A mythical figure, like Adam in Gen. ii. 19-20; ef.

Cratyl. 438-439.
208
 TIMAEUS
Now the inward parts of the veil He constructed
wholly of fire, but the inner-weels and the envelope
of air; and taking this He placed it round about the
living creature that was moulded in the following
manner. The part consisting of the inner-weels He
let down into the mouth ; and since this part was two-
fold, He let down one inner-weel by way of the wind-
pipe into the lungs, and the other into the belly
alongside the windpipe. And cleaving the former of
these weels in two He gave to both sections a common
outlet by way of the channels of the nose, so that
when the first conduit by way of the mouth failed to
act, its streams as well should be plenished from this.
The rest of the enveloping mesh-work He made to
grow round all the hollow part of our body ; and He
caused all this at one time to flow gently into the
inner-weels, seeing they were of air, and at another
time the weels to flow back into it. And inasmuch as
the body was porous, He caused the veil to pass in
through it and out again; and the inner rays of fire
that were enclosed within it He made to follow the
air as it moved in either direction ; whence it comes
that, so long as the mortal living creature preserves
its structure, this process goes on unceasingly. And
to this kind of process the Giver of Titles+ gave, as
we say, the names of “‘inspiration”’ and “expiration.”
And the whole of this mechanism and its effects have
been created in order to secure nourishment and life
for our body, by means of moistening and cooling.
For as the respiration goes in and out the inward fire
attached thereto follows it; and whenever in its
constant oscillations this fire enters in through the
belly and lays hold on the meats and drinks, it dis-
solves them, and dividing them into small particles
209
 PLATO
79
καὶ κατὰ σμικρὰ διαιροῦν, διὰ τῶν ἐξόδων ἧπερ
a 4 . aA Α “-- 35 ὔ

‘ 2 \
πορεύεται
4
διάγον, οἷον ἐκ κρήνης ἐπ᾽ 41 >
ὀχετοὺς
»
ἐπι
τὰςA φλέβας
,
ἀντλοῦν
> A
αὐτά,
Sa τιν
ῥεῖν
κ
ὥσπερ
σ
αὐλῶνος
5Ὰ δ
διὰ
ὃ \

τοῦ σώματος τὰ τῶν φλεβῶν ποιεῖ ῥεύματα.

a A “ -΄“.ε

Πάλιν
4
δὲ τὸ\ τῆς A
ἀναπνοῆςA ἴδωμεν πάθος, αἷςφ
χρώμενον αἰτίαις τοιοῦτον γέγονεν οἷόνπερ τὰ νῦν > 7 ~ e \ “--

ἐστίν. ὧδ᾽ οὖν. ἐπειδὴ κενὸν οὐδέν ἐστιν, εἰς ὃ

> ’ 4.ς.9 > 9 \ A 3 / 9 3 Δ

τῶν φερομένων δύναιτ᾽ av εἰσελθεῖν τι, TO δὲ

~ 4 4 > N 3 aA A \

πνεῦμα φέρεται παρ᾽ ἡμῶν ἔξω, TO μετὰ τοῦτο

lon ~ \ ~

ἤδη παντὶ δῆλον ὡς οὐκ εἰς κενόν, ἀλλὰ TO πλησίον

mM A ~ (> > 3 / > Νὴ A /

ἐκ3 τῆςA
ἕδρας
“
ὠθεῖ:
9 a
τὸ\ δὲWee ὠθούμενον
ac) 4
ἐξελαύνει
3 /
TO N
πλησίον ἀεί, Kal κατὰ ταύτην τὴν ἀνάγκην πᾶν
’ Sach: A \ > - a

περιελαυνόμενον εἰς τὴν ἕδραν ὅθεν ἐξῆλθε τὸ

, > \ oe a 35 \

πνεῦμα, εἰσιὸν ἐκεῖσε Kal ἀναπληροῦν αὐτὴν ξυν-

A A A \

έπεται τῷ πνεύματι, καὶ τοῦτο ἅμα πᾶν οἷον τροχοῦ

4 “a \ A A Ξε ~

περιαγομένου γίγνεται διὰ τὸ κενὸν μηδὲν\ εἶναι. 5

C διὸ δὴ τὸ τῶν στηθῶν καὶ τὸ τοῦ πλεύμονος ἔξω

\ \ a ~ A ,

μεθιὲν τὸ πνεῦμα πάλιν ὑπὸ τοῦ περὶ TO σῶμα

\ A A / \ A A

ἀέρος, εἴσω διὰ μανῶν τῶν σαρκῶν δυομένου καὶ

ΣΝ , Ἂ “ A ~ \

περιελαυνομένου, γίγνεται πλῆρες" αὖθις δὲ ἀπο-

. wa Ss 3

τρεπόμενος ὁ ἀὴρ καὶ διὰ τοῦ σώματος ἔξω ἰὼν

εἴσω τὴν ἀναπνοὴν περιωθεῖ κατὰ τὴν τοῦ στό-
, 3 aA \ “-ο

ματος Kat τὴν τῶν μυκτήρων δίοδον. τὴν δὲἉ \ ~ , \

αἰτίαν τῆς ἀρχῆς αὐτῶν θετέον τήνδε: πᾶν ζῶον

αὑτοῦ τἀντὸς περὶ TO αἷμα Kat τὰς φλέβας θερ-
“- A 2) \ \

μότατα ἔχει, οἷον ἐν ἑαυτῷ πηγήν τινα ἐνοῦσαν Ω ~ fg > “-

πυρός. ὃ δὴ καὶ προσῃκάζομεν τῷ τοῦ κύρτου

πλέγματι, κατὰ μέσον διατεταμένον ἐκ πυρὸς
πεπλέχθαι πᾶν, τὰ δὲ ἄλλα, ὅσα ἔξωθεν, ἀέρος.
7 lan \ \ a [χὰ ” lay?

Σ 07. 58 ἃς
210
 TIMAEUS

it disperses them through the outlets by which it

passes and draws them off to the veins, like water
drawn into channels from a spring; and thus it
causes the streams of the veins to flow through the
body as through a pipe.
Once again let us consider the process of respira-
tion, and the causes in virtue of which it has come
to be such asit now is. This, then, is the way of it.
Inasmuch as no void exists 1 into which any of the
moving bodies could enter, while the breath from us
moves outwards, what follows is plain to everyone—
namely, that the breath does not enter a void but
pushes the adjacent body from its seat ; and the body
thus displaced drives out in turn the next; and by
this law of necessity every such body is driven round
towards the seat from which the breath went out and
enters therein, filling it up and following the breath ;
and all this takes place as one simultaneous process,
like a revolving wheel, because that no void exists.
Wherefore the region of the chest and that of the
lungs when they let out the breath become filled again
by the air surrounding the body, which filters in
through the porous flesh and circulates round. And
again, when the air is repelled and passes out through
the body it pushes the inspired air round and in by
way of the passages of the mouth and of the nostrils.
The originating cause of these processes we must
assume to be this. Every living creature has its
inward parts round the blood and the veins extremely
hot, as it were a fount of fire residing within it ; and
this region we have, in fact, likened to the envelope
of the fish-weel, saying that all that was extended at
its middle was woven of fire, whereas all the other
and outward parts were of air. Now we must agree
211
 PLATO
79
τὸ θερμὸν δὴ κατὰ φύσιν εἰς τὴν αὑτοῦ χώραν ἔξω
A 4 \ A i? 9 A ς aA 4 »

πρὸς τὸ ξυγγενὲς ὁμολογητέον ἰέναι: δυοῖν de A A

ταῖν διεξόδοιν οὔσαιν, τῆς μὲν κατὰ TO σῶμα ἔξω,

- “- “- +

τῆς δὲ αὖ κατὰ TO στόμα Kal τὰς ῥῖνας, ὅταν μὲν

κι > ~ A

ἐπὶ θάτερα ὁρμήσῃ, θάτερα περιωθεῖ: τὸ δὲ περι- A A A

wolev εἰς τὸ πῦρ ἐμπῖπτον θερμαίνεται, τὸ ὃ

~ A {2 A >

ἐξιὸν ψύχεται. μεταβαλλούσης δὲ τῆς θερμότητος

A ,

καὶ τῶν κατὰ τὴν ἑτέραν ἔξοδον θερμοτέρων γιγνο-

μένων πάλιν ἐκείνῃ ῥέπον αὖ τὸ θερμότερον μᾶλλον,
πρὸς τὴν αὑτοῦ φύσιν φερόμενον, περιωθεῖ TO κατὰ
~ A A

θάτερα: τὸ δὲ τὰ αὐτὰ πάσχον καὶ τὰ αὐτὰ ἀντ-

αποδιδὸν ἀεί, κύκλον οὕτω σαλευόμενον ἔνθα καὶ
\ 3 4 a oe , » A

ἔνθα ἀπειργασμένον ὑπ᾽ ἀμφοτέρων τὴν ἀναπνοὴν

καὶ ἐκπνοὴν γίγνεσθαι παρέχεται.
Καὶ δὴ καὶ τὰ τῶν περὶ τὰς ἰατρικὰς σικύας
80 παθημάτων αἴτια Kal Ta τῆς καταπόσεως τά TE
A aA 4

τῶν ῥιπτουμένων, ὅσα ἀφεθέντα μετέωρα καὶ ὅσα

ἐπὶ γῆς φέρεται, ταύτῃ διωκτέον, Kal ὅσοι φθόγγοι
3 Ἁ nw / , 14 \ Ὁ ,

ταχεῖς τε καὶ βραδεῖς ὀξεῖς τε καὶ βαρεῖς φαίνονται,

A A aA A ὔ

τοτὲ μὲν ἀνάρμοστοι φερόμενοι δι᾿ ἀνομοιότητα

τῆς ἐν ἡμῖν ὑπ᾽’ αὐτῶν κινήσεως, τοτὲ δὲ Evp-
φωνοι δι᾽ ὁμοιότητα. τὰς yap τῶν προτέρων καὶ
a A

θαττόνων οἱ βραδύτεροι κινήσεις, ἀποπαυομένας

ς

" 3 Ψ 9 e e Seek
B ἤδη TE εἰς ὅμοιον ἐληλυθυίας αἷς ὕστερον αὐτοὶ
προσφερόμενοι κινοῦσιν ἐκείνας, καταλαμβάνουσι,
καταλαμβάνοντες δὲ οὐκ ἄλλην ἐπεμβάλλοντες
,

ἀνετάραξαν κίνησιν, ἀλλ᾽ ἀρχὴν βραδυτέρας φορᾶς

+) 7 , 5 > 3 A , ~

1 Cf. 614 ff.

4192
 TIMAEUS

that heat, by Nature’s law, goes out into its own

region to its kindred substance ; and inasmuch as
there are two outlets, the one out by way of the body,
the other by way of the mouth and the nose, whenever
the fire rushes in one direction it propels the air round
to the other, and the air which is thus propelled round
becomes heated by streaming into the fire, whereas
the air which passes out becomes cooled. And as
the heat changes its situation and the particles about
the other outlet become hotter, the hotter body in
its turn tends in that direction, and moving towards
its own substance propels round the air which is at
the former outlet ; and thus the air, by continually
undergoing and transmitting the same affections,
causes inspiration and expiration to come about as a
result of this double process, as it were a wheel that
oscillates backwards and forwards.
Moreover, we must trace out in this way the causes
of the phenomena connected with medical cupping-
glasses, and the causes of deglutition, and of pro-
jectiles, whether discharged aloft or flying over the
surface of the earth ; and the causes also of all the
sounds ! which because of their quickness or slow-
ness seem shrill or deep, and the movement of which
is at one time discordant because of the irregularity
of the motion they cause within us, and at another
time concordant because of its regularity. For the
slower sounds overtake the motions of the earlier and
quicker sounds when the latter begin to stop and
have already fallen to a speed similar to that with
which the slower sounds collide with them afterwards
and move them; and when the slower overtake the
quicker sounds they do not perturb them by imposing
upon them a different motion. but they attach to
213
 PLATO

κατὰ τὴν τῆς θάττονος, ἀποληγούσης δὲ ὁμοιότητα

80 AY 4 ~~ U4 9 4 Rick 8

προσάψαντες μίαν ἐξ ὀξείας καὶ βαρείας ξυνεκερά-

4 ’ > 3 lf \ 4 ’

σαντο πάθην, ὅθεν ἡδονὴν μὲν τοῖς ἄφροσιν, εὐ-

Ἁ A

φροσύνην δὲ τοῖς ἔμφροσι διὰ τὴν τῆς θείας ἁρμονίας

a AY A a /

μίμησιν ἐν θνηταῖς “γενομένην φοραῖς παρέσχον.

Καὶ δὴ καὶ τὰ τῶν ὑδάτων πάντα ῥεύματα, ἔτι
C δὲ τὰ τῶν κεραυνῶν πτώματα καὶ τὰ θαυμαζόμενα
ἠλέκτρων περὶ τῆς ἕλξεως καὶ τῶν
3 » \
Ἡρακλείων
aA Er 3 A Ἥ Ul

λίθων, πάντων τούτων ὁλκὴ μὲν οὐκ ἔστιν οὐδενί

ποτε, τὸ δὲ κενὸν εἶναι μηδὲν περιωθεῖν τε αὑτὰ
ταῦτα εἰς ἄλληλα, τό τε διακρινόμενα καὶ συγκρινό-
μενα πρὸς τὴν αὑτῶν διαμειβόμενα ἕδραν ἕκαστα
ἰέναι πάντα, τούτοις τοῖς παθήμασι πρὸς ἄλληλα
συμπλεχθεῖσι τεθαυματουργημένα τῷ κατὰ τρόπον
ζητοῦντι φανήσεται.
Ὁ Καὶ δὴ καὶ τὸ τῆς ἀναπνοῆς, ὅθεν ὃ> λόγος ὥρμησε,
ὦ
κατὰ ταῦτα καὶ διὰ τούτων γέγονεν, ὥσπερ ἐν τοῖς
πρόσθεν εἴρηται, τέμνοντος μὲν τὰ σιτία τοῦ πυρός,
αἰωρουμένου δὲ ἐντὸς τῷ πνεύματι ξυνεπομένου,
τὰς φλέβας δὲ ἐκ τῆς κοιλίας τῇ ξυναιωρήσει
A λέ δὲ 3 A oy ~ ͵

πληροῦντος τῷ τὰ τετμημένα αὐτόθεν ἐπαντλεῖν'"

καὶ διὰ ταῦτα δὴ καθ᾽ ὅλον τὸ σῶμα πᾶσι τοῖς
A A 3 A ~ A A

ζώοις τὰ τῆς τροφῆς νάματα οὕτως ἐπίρρυτα

lod ~ /

E γέγονεν. νεότμητα δὲ καὶ ἀπὸ ξυγγενῶν ὄντα, τὰ

\ > \ “--ο

μὲν καρπῶν, τὰ δὲ χλόης, a θεὸς ἐπ᾽ αὐτὸ τοῦθ

\ A A \ λό Δ θ \ 9 15 9 \ AQ?

ἡμῖν ἐφύτευσεν, εἶναι τροφήν, παντοδαπὰ μὲν χρώ-

1 εὐφροσύνη (quasi εὐφεροσύνη), derived from φέρω, φορά
(“ motion”’); cf. Cratyl. 419 p. The two kinds of sound,
quicker and slower, are supposed to be blended by the time
they reach the ear.
2 Cf. 47 οἵ, δ 2,4. amber.
214
 TIMAEUS

them the beginning of a slower motion in accord with

that which was quicker but is tending to cease ; and
thus from shrill and deep they blend one single
sensation, furnishing pleasure thereby to the unintelli-
gent, and to the intelligent that intellectual delight 1
which is caused by the imitation of the divine har-
mony 2 manifested in mortal motions.
Furthermore, as regards all flowings of waters, and
fallings of thunderbolts, and the marvels concerning
the attraction of electron? and of the Heraclean
stone 4—not one of all these ever possesses any real
power of attraction ; but the fact that there is no void,
and that these bodies propel themselves round one
into another, and that according as they separate or
unite they all exchange places and proceed severally
each to its own region,—it is by means of these com-
plex and reciprocal processes that such marvels are
wrought, as will be evident to him who investigates
them properly.
Moreover, the process of respiration—with which
our account commenced—came about, as we previ-
ously stated, in this manner and by these means.
The fire divides the foods, and rises through the body
following after the breath ; and as it rises, with the
breath it fills the veins from the belly by drawing into
them from thence the divided particles. And it is
owing to this that in all living creatures the streams of
nutriment course in this way through the whole body.
And inasmuch as these nutritive particles are freshly
divided and derived from kindred substances,—some
from fruits, and some from cereals, which God planted
for us for the express purpose of serving as food,®
4 2,6. the loadstone or magnet; ef. Jon 533 ν,
YO, OT ἃ,
215
 PLATO
80
ματα ἴσχει διὰ τὴν ξύμμιξιν, 7 O° ἐρυθρὰ πλείστη
περὶ αὐτὰ' χρόα διαθεῖ, τῆς τοῦ πυρὸς τομῆς τε
καὶ ἐξομόρξεως ἐν ὑγρῷ δεδημιουργημένη φύσις"
ὅθεν τοῦ κατὰ τὸ σῶμα ῥέοντος τὸ χρῶμα ἔσχεν
οἵαν ὄψιν διεληλύθαμεν, ὃ καλοῦμεν αἷμα, νομὴν
81] σαρκῶν καὶ ξύμπαντος τοῦ σώματος, ὅθεν ὑδρευό-
μενα ἕκαστα πληροῖ τὴν τοῦ κενουμένου βάσιν" 6
δὲ τρόπος τῆς πληρώσεως ἀποχωρήσεώς τε γίγνε-
ται, καθάπερ ἐν τῷ παντὶ παντὸς ἡ «Φορὰ γέγονεν,
ἣν τὸ ξυγγενὲς πᾶν φέρεται πρὸς ἑαυτό. τὰ μὲν
γὰρ δὴ περιεστῶτα ἐκτὸς ἡμᾶς τήκει τε ἀεὶ καὶ
διανέμει πρὸς ἕκαστον εἶδος τὸ ὁμόφυλον ἀπο-
πέμποντα," τὰ δὲ ἔναιμα αὖ, κερματισθέντα ἐντὸς
παρ᾽ ἡμῖν καὶ περιειλημμένα ὥσπερ ὑπ᾽ οὐρανοῦ
ξυνεστῶτος ἑκάστου τοῦ ζώου, τὴν τοῦ παντὸς
ἀναγκάζεται μιμεῖσθαι φοράν" πρὸς τὸ ξυγγενὲς
οὖν φερόμενον ἕκαστον τῶν ἐντὸς μερισθέντων τὸ
κενωθὲν τότε πάλιν ἀνεπλήρωσεν. ὅταν μὲν δὴ
πλέον τοῦ ἐπιρρέοντος ἀπίῃ, φθίνει πᾶν, ὅταν δὲ
ἔλαττον, αὐξάνεται. νέα μὲν οὖν Aan τοῦ
παντὸς ζώου, καινὰ τὰ τρίγωνα οἷον ἐκ δρυόχων
ἔτι ἔχουσα τῶν γενῶν, ἰσχυρὰν μὲν τὴν ξύγκλεισιν
αὐτῶν πρὸς ἄλληλα κέκτηται, ξυμπέπηγε δὲὁ πᾶς
ὄγκος αὐτῆς ἁπαλός, ἅτε ἐκ μυελοῦ μὲν. νεωστὶ
γεγονυίας, τεθραμμένης δὲ ἐν γάλακτι: τὰ δὴ περι-
λαμβανόμενα ἐν αὐτῇ τρίγωνα ἔξωθεν ἐπεισελ-
θόντα, ἐξ ὧν av ἦ τά τε σιτία καὶ ποτά, τῶν
ἑαυτῆς τριγώνων παλαιότερα ὄντα καὶ ἀσθενέ-
1 αὐτὰ Galen: αὐτὸ mss., Zur.
3 ἀποπέμποντα Some Μ88.: ἀποπέμπον other mss., Zur.

1 Cf. 6R 8. G 2 Ojos. B i,
216
 TIMAEUS

—they get all varieties of colours because of their

commingling, but red is the colour that runs through
them most of all, it being a natural product of the
action of the fire in dividing the liquid food and im-
printing itself thereon.1_ Wherefore the colour of the
stream which flows through the body acquired an
appearance such as we have described; and this
stream we call “‘ blood,” which is the nutriment of the
flesh and of the whole body, each part drawing there-
from supplies of fluid and filling up the room of the
evacuated matter. And the processes of filling and
evacuating take place just as the motion of everything
in the Universe takes place, namely, according to
the law that every kindred substance moves towards
its kind. For the bodies which surround us without
are always dissolving us and sending off and distri-
buting to each species of substance what is akin
thereto; while the blood-particles, again, being
minced up within us and surrounded by the structure
of each creature as by a Heaven, are compelled to
copy the motion of the whole ; hence, when each of
the particles that are divided up inside moves towards
its kin, it fills up again the emptied place. And when
what passes out is more than the inflow every creature
decays, but when less, it increases. Now when the
structure of the whole creature is new, inasmuch as
the triangles which form its elements 3 are still fresh,
and as it were straight from the stocks, it keeps them
firmly interlocked one with another, and the whole
mass of it is of a soft composition, seeing that it is
newly produced from marrow and nourished on milk ;
and as the triangles contained therein, which have
invaded it from without and go to form the meats
and drinks, are older and weaker than its own, it
H 217
 PLATO
81
στερα καινοῖς ἐπικρατεῖ τέμνουσα, καὶ μέγα ἀπ-
εργάζεται τὸ ζῶον τρέφουσα ἐκ πολλῶν ὁμοίων.
ὅταν δ᾽ ἡ ῥίζα τῶν τριγώνων χαλᾷ διὰ τὸ πολλοὺς
ἀγῶνας ἐν πολλῷ χρόνῳ πρὸς πολλὰ ἡγωνίσθαι,
τὰ μὲν τῆς τροφῆς εἰσιόντα οὐκέτι δύναται τέμνειν
εἰς ὁμοιότητα ἑαυτοῖς, αὐτὰ δὲ ὑπὸ τῶν ἔξωθεν
ἐπεισιόντων εὐπετῶς διαιρεῖται. φθίνει δὴ πᾶν
ζῶον ἐν τούτῳ κρατούμενον, γῆράς τε ὀνομάζεται
τὸ πάθος. τέλος δέ, ἐπειδὰν τῶν περὶ τὸν μυελὸν
τριγώνων ot ξυναρμοσθέντες μηκέτι ἀντέχωσι
δεσμοὶ τῷ πόνῳ διεσταμένοι, μεθιᾶσι τοὺς τῆς
ψυχῆς αὖ δεσμούς, ἡ δὲ λυθεῖσα κατὰ φύσιν μεθ᾽
i ἡδονῆς ἐξέπτατο" πᾶν γὰρ τὸ μὲν παρὰ φύσιν
ἀλγεινόν, τὸ δ᾽ “i πέφυκε γιγνόμενον ἡδύ. καὶ
θάνατος δὴ κατὰ ταὐτὰ ὁ μὲν κατὰ νόσους καὶ
ὑπὸ τραυμάτων γιγνόμενος ἀλγεινὸς καὶ βίαιος, ὁ
δὲ μετὰ γῆρας ἰὼν ἐπὶ τέλος κατὰ φύσιν ἀπονώ-
τατος τῶν θανάτων καὶ μᾶλλον μεθ᾽ ἡδονῆς γιγνό-
μενος ἢ λύπης.
Τὸ δὲ τῶν νόσων ὅθεν ξυνίσταται, δῆλόν που
καὶ παντί. τεττάρων γὰρ ὄντων γενῶν, ἐξ ὧν
συμπέπηγε τὸ σῶμα, γῆς.» mupos ὕδατος. Te Kal
ἀέρος, τούτων ἡ παρὰ φύσιν πλεονεξία. καὶ ἔνδεια
καὶ τῆς χώρας μετάστασις ef οἰκείας ἐπ᾽ ἀλλοτρίαν
γιγνομένη, πυρός τε αὖ καὶ τῶν ἑτέρων ἐπειδὴ
γένη πλείονα ἑνὸς ὄντα τυγχάνει, τὸ μὴ προσῆκον
ἕκαστον ἑαυτῷ προσλαμβάνειν, καὶ πάνθ᾽ ὅσα
τοιαῦτα στάσεις καὶ νόσους παρέχει" παρὰ φύσιν
γὰρ ἑκάστου γιγνομένου καὶ μεθισταμένου θερ-

1 2,6. the radical structure of the primury triangles; ef.

53 Ὁ ff.
218
 TIMAEUS

divides and overcomes them with its own new

triangles, and thus renders the creature large by
feeding it on many similar substances. But when
the root of the triangles 1 grows slack owing to their
having fought many fights during long periods, they
are no longer able to divide the entering triangles
of the food and assimilate them to themselves, but
are themselves easily divided by those which enter
from without ; and in this condition every animal is
overpowered and decays ; and this process is named
“old age.” And finally, when the bonds of the
triangles in the marrow which have been fitly framed
together no longer resist the strain but fall asunder,
they let slip in turn the bonds of the soul, and it,
when thus naturally set loose, flies out gladly ; for
whereas every process which is contrary to nature is
painful, that which takes place naturally is pleasur-
able. So too, in like manner, the death which occurs
in consequence of disease or by wounds is painful and
violent, but that which follows on old age and consti-
tutes a natural end is the least grievous of deaths
and is accompanied by more of pleasure than of pain.
The origin of disease is plain, of course, to every-
body. For seeing that there are four elements of
which the body is compacted,—earth, fire, water and
air,—when, contrary to nature, there occurs either
an excess or a deficiency of these elements, or a trans-
ference thereof from their native region to an alien
region ; or again, seeing that fire and the rest have
each more than one variety, every time that the
body admits an inappropriate variety, then these
and all similar occurrences bring about internal
disorders and disease. For when any one element
suffers a change of condition that is contrary to
219
 PLATO
82
Β μαίνεται μὲν ὅσα ἂν πρότερον ψύχηται, ξηρὰ δὲ
a \ σ Ἃ ’ὔ’ ᾽ A

ὄντα εἰς ὕστερον γίγνεται νοτερά, καὶ κοῦφα δὴ

καὶ βαρέα, Kal πάσας πάντη μεταβολὰς δέχεται.
AY

μόνως γὰρ δή, φαμέν, ταὐτὸν ταὐτῷ κατὰ ταὐτὸ

καὶ ὡσαύτως καὶ ἀνὰ λόγον προσγιγνόμενον καὶ
ἀπογιγνόμενον ἐάσει ταὐτὸν ὃν αὑτῷ σῶν καὶ
ὑγιὲς μένειν: ὃ δ᾽ ἂν πλημμελήσῃ τι τούτων ἐκτὸς
€ A ’ a 9 WN ᾽ὔ Τὰ 9 3

ἀπιὸν ἢ προσιόν, ἀλλοιότητας παμποικίλας καὶ

νόσους φθοράς τε ἀπείρους παρέξεται.
ὔ

CG Δευτέρων δὴ ξυστάσεων αὖ κατὰ φύσιν ξυν-

εστηκυιῶν δευτέρα κατανόησις νοσημάτων τῷ βου-
λομένῳ γίγνεται ξυννοῆσαι. μυελοῦ γὰρ ἐξ ἐκείνων
ὀστοῦ τε καὶ σαρκὸς καὶ νεύρου ξυμπαγέντος, ἔτι
aA \

τε αἵματος ἄλλον μὲν τρόπον, ἐκ δὲ τῶν αὐτῶν

γεγονότος, τῶν μὲν ἄλλων τὰ πλεῖστα ἧπερ τὰ
πρόσθεν, τὰ δὲ μέγιστα τῶν νοσημάτων τῇδε
χαλεπὰ ξυμπέπτωκεν. ὅταν ἀνάπαλιν ἡ γένεσις
A , t- >) - e 4,

τούτων πορεύηται, τότε ταῦτα διαφθείρεται. κατὰ

φύσιν γὰρ σάρκες μὲν καὶ νεῦρα ἐξ αἵματος γίγνεται,
wn Se es
D νεῦρον μὲν ἐξ wav διὰ τὴν συγγένειαν, σάρκες δὲ
ἀπὸ τοῦ παγέντος, ὃ πήγνυται χωριζόμενον ἰνῶν"
τὸ δὲ ἀπὸ τῶν νεύρων καὶ σαρκῶν ἀπιὸν αὖ γλί-
σχρον καὶ λιπαρὸν ἅμα μὲν τὴν σάρκα κολλᾷ πρὲς
τὴν τῶν ὀστῶν φύσιν αὐτό τε τὸ περὶ τὸν μυελὸν
ὀστοῦν τρέφον αὔξει, τὸ δ᾽ ad διὰ τὴν πυκνότητα
4 -- ? + 4a 9 > \ \ V2

τῶν ὀστῶν διηθούμενον καθαρώτατον γένος τῶν

1 Of, 4105 ff. 2 Of. 14d.
8 4.¢. the synovial fluid.
220
 TIMAEUS

nature, all its particles that formerly were being

cooled become heated, and the dry presently become
moist, and the light heavy, and they undergo every
variety of change in every respect. For, as we
maintain, it is only the addition or subtraction of the
same substance from the same substance in the same
order and in the same manner and in due proportion
which will allow the latter to remain safe and sound
in its sameness with itself. But whatsoever oversteps
any of these conditions in its going out or its coming
in will produce alterations of every variety and count-
less diseases and corruptions.
Again, in the structures which are naturally
secondary ! in order of construction, there is a second
class of diseases to be noted by him who has a mind
to take cognisance ofthem. For inasmuch as marrow
and bone and flesh and sinew are compacted from
the elements,—and blood also is formed from the
Same constituents, although in a different way,—
most of the other maladies come about like those
previously described, but the most severe of them
have dangerous results for the reason following :
whenever the production of these secondary sub-
stances proceeds in the reverse direction, then they
are corrupted. For in the order of nature flesh and
sinews arise from blood,? the sinew from the fibrine
because of its kindred quality, and flesh from the
coagulated substance which coagulates on its separa-
tion from the fibrine ; and further, the substance
which is derived from the sinews and flesh, being
viscid and oily,? not only glues the flesh to the sub-
stance of the bones but also feeds and increases the
bone itself which encloses the marrow, while that
which is formed of the purest kind of triangles, very
221
 PLATO
82
τριγώνων λειότατόν τε Kal λιπαρώτατον, λειβό-
’ 4 4 \ ’ 4

E μενον ἀπὸ τῶν ὀστῶν καὶ στάζον, ἄρδει Tov μυελόν.

A aA ~ \ ie \ /

καὶ κατὰ ταῦτα μὲν γιγνομένων ἑκάστων ὑγίεια aA ,ὔ

ξυμβαίνει τὰ πολλά: νόσοι δέ, ὅταν ἐναντίως.

’ 4 , ’ὔ VA if 9 ’ὔ

ὅταν γὰρ τηκομένη σὰρξ ἀνάπαλιν εἰς τὰς φλέβας

ee Ἁ ’ A > Zz > \ ’ὔ’

τὴν τηκεδόνα ἐξιῇ, τότε μετὰ πνεύματος αἷμα

\ ~

πολύ τε Kal παντοδαπὸν ἐν ταῖς φλεψὶ χρώμασι

’ \ A 9 A \ 4

καὶ πικρότησι ποικιλλόμενον, ἔτι δὲ ὀξείαις καὶ

A ’ὔ ’ὔ’ »᾿, \ 9 , A

ἁλμυραῖς δυνάμεσι, χολὰς καὶ ἰχῶρας καὶ φλέγματα

LA A , A , 9 ~ A λέ

παντοῖα ἴσχει: παλιναίρετα yap πάντα γεγονότα

A v4 ,

q , , e > ἡ A ’
καὶ διεφθαρμένα τό τε αἷμα αὐτὸ πρῶτον διόλλυσι,
83 Kat αὐτὰ οὐδεμίαν τροφὴν ἔτι TH σώματι παρ-
A o A

ἔχοντα φέρεται πάντη διὰ τῶν φλεβῶν, τάξιν τῶν

4, ᾽ 4 \ -Ἠ aA , wa

κατὰ φύσιν οὐκέτ᾽ ἴσχοντα περιόδων, ἐχθρὰ μὲν

αὐτὰ αὑτοῖς διὰ τὸ μηδεμίαν ἀπόλαυσιν ἑαυτῶν
ἔχειν, τῷ ξυνεστῶτι δὲ τοῦ σώματος Kal μένοντι
ΝΜ A A A A

κατὰ χώραν πολέμια, διολλύντα καὶ THKOVTA.

Ay

ὅσον μὲν οὖν ἂν παλαιότατον ὃν τῆς σαρκὸς τακῇ,

[2 “-- A ~

δύσπεπτον γιγνόμενον μελαίνει μὲν ὑπὸ παλαιᾶς

4 A

ξυγκαύσεως, διὰ δὲ TO πάντη διαβεβρῶσθαι πικρὸν

’ὔὕ A A ‘ 4 A 4

ὃν παντὶ χαλεπὸν προσπίπτει τοῦ σώματος, ὅσον

“4, “-

av μήπω διεφθαρμένον 7. καὶ τοτὲ μὲν ἀντὶ τῆς

“ν᾽ AY A A

πικρότητος ὀξύτητα ἔσχε τὸ μέλαν χρῶμα, ἀπο-

νὴ - 3

λεπτυνθέντος μᾶλλον τοῦ πικροῦ: τοτὲ δὲ ἡ πικρό-

της αὖ βαφεῖσα αἵματι χρῶμα ἔσχεν ἐρυθρώτερον,
> aA ~ 9

τοῦ δὲ μέλανος τούτῳ ξυγκεραννυμένου χλοῶδες""

ἔτι δὲ ξυμμίγνυται ξανθὸν χρῶμα μετὰ τῆς πικρό-
»” \ 4 A ~ A A a

1 χλοῶδες Galen: χολῶδες Mss., Zur.

222
 TIMAEUS

smooth and very oily, filters through the density of

the bones, and, as it oozes and drips from the bones,
moistens the marrow. Now when each of these sub-
stances is produced in this order, health as a rule
results ; but if in the reverse order, disease. For
whenever the flesh is decomposed and sends its de-
composed matter back again into the veins, then,
uniting with the air, the blood in the veins, which is
large in volume and of every variety, is diversified by
colours and bitter flavours, as well as by sharp and
saline properties, and contains bile and serum and
phlegm of every sort. For when all the substances
become reversed and corrupted, they begin by
destroying the blood itself, and then they themselves
cease to supply any nourishment to the body; for
they move through the veins in all directions and no
longer preserve the order of their natural revolutions,
being at enmity with themselves because they have
no enjoyment of themselves, and being at war also
with the established and regular constitution of the
body, which they corrupt and dissolve. Therefore all
the oldest part of the flesh that is decomposed
becomes tough and is blackened by the continued
combustion ; and because it is eaten away on every
side it is bitter, and therefore dangerous in its attack
on any part of the body that is not as yet corrupted.
And at one time the black matter acquires a sharpness
in place of its bitterness, when the bitter substance
becomes more diluted; and at another time the
bitter substance acquires a redder colour through
being dipped in blood, while if the black matter is
blended with this it turns greenish; and again,
whenever new flesh also is decomposed by the fire

223
 PLATO
83
τητος, ὅταν νέα ξυντακῇ σὰρξ ὑπὸ τοῦ περὶ τὴν
φλόγα πυρός.
Kat τὸ μὲν κοινὸν ὄνομα πᾶσι τούτοις ἤ τινες
ἰατρῶν που χολὴν ἐπωνόμασαν ἢ Kat τις ὧν
δυνατὸς εἰς πολλὰ μὲν καὶ ἀνόμοια βλέπειν,
ὁρᾷν δ᾽ ἐν αὐτοῖς ἕν γένος ἐνὸν ἀξιον ἐπωνυμίας
πᾶσι: τὰ δ᾽ ἄλλα ὅσα χολῆς εἴδη λέγεται, κατὰ
τὴν χρόαν ἔσχε λόγον αὐτῶν ἕκαστον ἴδιον.
᾿Ιχὼρ δέ, 6 μὲν αἵματος ὀρὸς πρᾶος, ὁ δὲ
μελαίνης χολῆς ὀξείας τε ἄγριος, ὅταν Evp-
ιγνύηται διὰ θερμότητα ἁλμυρᾷ δυνάμει: καλεῖται
δὲ ὀξὺ φλέγμα τὸ τοιοῦτον. τὸ δ᾽ αὖ μετὰ ἀέρος
τηκόμενον ἐκ νέας καὶ ἁπαλῆς σαρκός, τούτου δὲ
ἀνεμωθέντος καὶ ξυμπεριληφθέντος ὑπὸ ὑγρότητος,
καὶ πομφολύγων ξυστασῶν ἐκ τοῦ πάθους τούτου
καθ᾽ ἑκάστην μὲν ἀοράτων διὰ σμικρότητα, ξυν-
απασῶν δὲ τὸν ὄγκον παρεχομένων ὁρατόν, χρῶμα
ἐχουσῶν διὰ τὴν τοῦ ἀφροῦ γένεσιν ἰδεῖν λευκόν,
ταύτην πᾶσαν τηκεδόνα ἁπαλῆς σαρκὸς μετὰ πνεύ-
ματος ξυμπλακεῖσαν λευκὸν εἶναι φλέγμα φαμέν.
Φλέγματος 8 αὖ νέου ξυνισταμένου ὀρὸς ἱδρὼς
καὶ δάκρυον, ὅσα τε ἄλλα τοιαῦτα σώματος καθ᾽
ἡμέραν χεῖται καθαιρομένου. ‘Kal ταῦτα μὲν δὴ
πάντα νόσων ὄργανα γέγονεν, ὅταν αἷμα. μὴ ἐκ
τῶν σιτίων καὶ ποτῶν πληθύσῃ κατὰ φύσιν, ἀλλ᾽
ἐξ ἐναντίων τὸν ὄγκον παρὰ τοὺς τῆς φύσεως
λαμβάνῃ νόμους.
ιακρινομένης μὲν οὖν ὑπὸ νόσων τῆς σαρκὸς
ἑκάστης, μενόντων δὲ τῶν πυθμένων αὐταῖς
a 1 σώματος . « « καθαιρομένου)] σῶμα τὸ . « « καθαιρόμενον
ur.

224
 TIMAEUS

of the inflammation, a yellow matter is commingled

with the bitter substance.
To all these humours the general designation
“bile ᾿᾿ has been given,} either by certain physicians
or by someone who was capable of surveying a
number of dissimilar cases and discerning amongst
them one single type 2 worthy to give its name to
them all. All the rest that are counted as species of
bile have gained their special descriptions in each
case from their colours.
Serum is of two kinds: one is the mild whey of
the blood ; the other, being derived from black and
acid bile, is malignant whenever it is imbued with a
saline quality through the action of heat; and this
kind is termed “ acid phlegm.’’ Another kind in-
volves air and is produced by dissolution from new
and tender flesh. And when this is inflated and
enclosed by a fluid, and when as a result of this
process bubbles? gre formed which individually are
invisible because of their small size but in the aggre-
gate form a mass which is visible, and which possess
a colour which appears white owing to the foam
created,—then we describe all this decomposition of
tender flesh intermixed with air as “‘ white phlegm.”
And the whey of phlegm that is newly formed is
“sweat ᾿᾿ and “ tears,” and all other such humours
as pour forth in the daily purgings of the body. And
all these are factors in disease, whenever the blood
is not replenished naturally from meats and drinks
but receives its mass from opposite substances con-
trary to Nature’s laws.
Now, when the flesh in any part is being decom-
posed by disease, but the bases thereof still remain
ΟἿ 718, * Cf. 68 v. * Cf.
66 B.
H2 225
 PLATO
83
ἡμίσεια τῆς “ξυμφορᾶς ἡ δύναμις" ἀνάληψιν γὰρ
84 ἐἔτι μετ᾽ εὐπετείας ἴσχει" τὸ δὲ δὴ σάρκας
ὀστοῖς ξυνδοῦν ὁπότ᾽ ἂν νοσήσῃ, καὶ μηκέτι
αὐτὸ ἐκείνων ἅμα' καὶ νεύρων ἀποχωριζόμενον
ὀστῷ μὲν τροφή, σαρκὶ δὲ πρὸς ὀστοῦν γίγνηται
δεσμός, ἀλλ᾽ ἐκ λιπαροῦ καὶ λείου καὶ γλίσχρου
τραχὺ καὶ , ἁλμυρὸν αὐχμῆσαν. ὑπὸ κακῆς διαίτης
γένηται, τότε ταῦτα πάσχον πᾶν τὸ τοιοῦτον κατα-
ψήχεται: μὲν αὐτὸ πάλιν ὑπὸ τὰς σάρκας καὶ τὰ
νεῦρα, ἀφιστάμενον ἀπὸ τῶν ὀστῶν, αἱ δ᾽ ἐκ τῶν
ῥιζῶν ξυνεκπίπτουσαι τά τε νεῦρα γυμνὰ κατα-
λείπουσι καὶ μεστὰ ἅλμης, αὐταὶ δὲ πάλιν εἰς τὴν
αἵματος φορὰν ἐμπεσοῦσαι τὰ πρόσθεν ῥηθέντα
νοσήματα πλείω ποιοῦσι.
Χαλεπῶν δὲ τούτων περὶ τὰ σώματα παθημάτων
γιγνομένων. μείζω ἔτι γίγνεται τὰ πρὸ τούτων,
ὅταν ὀστοῦν διὰ πυκνότητα σαρκὸς ἀναπνοὴν μὴ
λαμβάνον ἱκανήν, ὑπ’ εὐρῶτος θερμαινόμενον,
σφακελίσαν μήτε τὴν τροφὴν ᾿καταδέχηται πάλιν
τε αὐτὸ εἰς ἐκείνην ἐναντίως in Ψψηχόμενον, ἡ δ᾽
εἰς σάρκας, σὰρξ δὲ εἰς αἷμα ἐμπίπτουσα τρα-
χύτερα πάντα τῶν πρόσθεν τὰ νοσήματα ἀπεργά-
ζηται. τὸ 5 ἔσχατον πάντων, ὅταν ἡ τοῦ “μυελοῦ
φύσις ἀπ᾽ ἐνδείας ἢ τινος ὑπερβολῆς νοσήσῃ, τὰ
μέγιστα καὶ κυριώτατα πρὸς θάνατον τῶν νοση-
μάτων ἀποτελεῖ, πάσης ἀνάπαλιν τῆς τοῦ σώματος
φύσεως ἐξ ἀνάγκης ῥυείσης.
Τρίτον δ᾽ αὖ νοσημάτων εἶδος τριχῇ δεῖ δια-
1 αὐτὸ ἐκείνων ἅμα] αὖ τὸ ἐξ ἱνῶν αἷμα Zur. (ἅμα conj.
Stallbaum).

1 ΟἿ, 82 τ.
296
 TIMAEUS

firm, the force of the attack is reduced by half, for it,

still admits of easy recovery; but whenever the
substance which binds the flesh to the bones! be-
comes diseased and no longer separates itself at once
from them and from the sinews, so as to provide food
for the bone and to serve as a bond between flesh and
bone, but becomes rough and saline instead of being
oily and smooth and viscid, owing to its being
starved by a bad regimen,—then, every such sub-
stance, as it undergoes these affections, moulders
away beneath the flesh and the sinews and with-
draws from the bones; while the flesh falls away
with it from the roots and leaves the sinews bare and
full of saline matter, and by falling back itself into the
stream of the blood it augments the maladies previ-
ously described.
But although these bodily ailments are severe,
still more grave are those which precede them,
whenever the bone by reason of the density of the
flesh fails to receive sufficient inspiration, and be-
coming heated because of its mouldiness decays and
does not admit its nutriment, but, on the contrary,
falls back itself, as it crumbles, into its nutriment
which then passes into flesh, and this flesh falling
into the blood causes all such maladies to be more
violent than those previously described. And the
most extreme case of all occurs whenever the sub-
stance of the marrow becomes diseased either from
deficiency or from excess; for this results in the
gravest of diseases and the most potent in causing
death, inasmuch as the whole substance of the body,
by the force of necessity, streams in the reverse
direction.
A third class of diseases takes place, as we must
227
 PLATO
84
D νοεῖσθαι γιγνόμενον, τὸ μὲν ὑπὸ πνεύματος, τὸ
δὲ φλέγματος, τὸ δὲ χολῆς. ὅταν μὲν γὰρ ὁ τῶν
πνευμάτων τῷ σώματι ταμίας πλεύμων μὴ καθαρὰς
παρέχῃ τὰς διεξόδους ὑπὸ ῥευμάτων φραχθείς,
ἔνθα μὲν οὐκ ἰόν, ἔνθα δὲ πλεῖον ἢ τὸ προσῆκον
πνεῦμα εἰσιὸν τὰ μὲν οὐ τυγχάνοντα ἀναψυχῆς
σήπει, τὰ δὲ τῶν φλεβῶν διαβιαζόμενον καὶ
ξυνεπιστρέφον αὐτὰ τῆκόν τε τὸ σῶμα εἰς τὸ
μέσον αὐτοῦ διάφραγμά 7 ἴσχον ἐναπολαμβάνεται,
καὶ μυρία δὴ νοσήματα ἐκ τούτων ἀλγεινὰ μετὰ
πλήθους ἱδρῶτος ἀπείργασται. πολλάκις δ᾽ ἐν τῷ
σώματι διακριθείσης σαρκὸς πνεῦμα ἐγγενόμενον
καὶ ἀδυνατοῦν ἔξω πορευθῆναι τὰς αὐτὰς τοῖς
ἐπεισεληλυθόσιν ὠδῖνας παρέσχε, μεγίστας δέ,
ὅταν περὶ τὰ νεῦρα καὶ τὰ ταύτῃ φλέβια περιστὰν
καὶ ἀνοιδῆσαν τούς τε ἐπιτόνους καὶ τὰ ξυνεχῆ
νεῦρα οὕτως εἰς τὸ ἐξόπισθεν κατατείνῃ τούτοις"
ἃ δὴ καὶ ἀπ᾽ αὐτοῦ τῆς ξυντονίας τοῦ παθήματος
τὰ νοσήματα τέτανοί τε καὶ ὀπισθότονοι προσ-
ερρήθησαν. ὧν καὶ τὸ “φάρμακον χαλεπόν" πυρετοὶ
γὰρ οὖν δὴ τὰ τοιαῦτα ἐπιγιγνόμενοι' μάλισζα
λύουσι.
85 Τὸ δὲ λευκὸν φλέγμα διὰ τὸ τῶν πομφολύγων
πνεῦμα χαλεπὸν ἀποληφθέν, ἔξω δὲ τοῦ σώματος
ἀναπνοὰς ἴσχον ἠπιώτερον μέν, καταποικίλλει δὲ
τὸ σῶμα λεύκας ἀλφούς τε καὶ τὰ τούτων
ξυγγενῆ νοσήματα ἀποτίκτον. μετὰ χολῆς δὲ
μελαίνης κερασθὲν ἐπὶ τὰς περιόδους τε τὰς ἐν
τῇ κεφαλῇ θειοτάτας οὔσας ἐπισκεδαννύμενον καὶ
Bé υνταράττον αὐτάς, καθ᾽’ ὕπνον μὲν ἰὸν πραότερον,
ἐγρηγορόσι δὲ ἐπιτιθέμενον δυσαπαλλακτότερον"
1 ἐπιγιγνόμενοι one MS.: ἐγγιγνόμενοι other Μμ88., Zur.
228
 TIMAEUS

conceive, in three ways, being due partly to air,

partly to phlegm, and partly to bile. Whenever the
lungs, which are the dispensers of air ,to the body,
fail to keep their outlets clean through being blocked
up with rheums, then the air, being unable to pass
one way while entering by another way in more
than its proper volume, causes the parts deprived of
respiration to rot, but forces and distorts the vessels
of the veins, and as it thus dissolves the body it is
itself shut off within the centre thereof which contains
the midriff ; and as a result of this countless diseases
of a painful kind are produced, accompanied by much
sweating. And often, when the flesh is disintegrated,
air which is enclosed in the body and is unable to pass
out brings about the same pangs as those caused by
the air that enters from without; and these pangs
are most severe when the air surrounds the sinews
and the adjacent veins and by its swelling up strains
backwards the tendons and the sinews attached to
them ; hence it is actually from this process of in-
tense strain that these maladies have derived their
names of “ tetanus ’’ and “ opisthotonus.’”’ Of these
maladies the cure also is severe ; for what does most
to relieve them is, in fact, an attack of fever.
White phlegm, also, is dangerous when it is blocked
inside because of the air in its bubbles ; but when it
has air-vents outside the body it is milder, although
it marks the body with spots by breeding white scabs
and tetters and the maladies akin thereto. And when
this phlegm is blended with black bile and spreads
over the revolutions of the head, which are the
most divine, and perturbs them, its action is more
gentle during sleep, but when it attacks persons who
are awake it is harder to shake off; and because it
229
 PLATO

νόσημα δὲ ἱερᾶς ὃν φύσεως ἐνδικώτατα ἱερὸν

ld A € aA A , 9 , e 4

λέγεται. φλέγμα δ᾽ ὀξὺ καὶ ἁλμυρὸν πηγὴ πάντων

νοσημάτων, ὅσα γίγνεται καταρροϊκά: διὰ δὲ τοὺς
τόπους εἰς οὗς ῥεῖ παντοδαποὺς ὄντας παντοῖα
ὀνόματα εἴληφεν.
9

"O
σα δὲ φλεγμαίνειν λέγεται τοῦ σώματος,
A / v4 A 2
ἀπὸ
9 A

τοῦ κάεσθαί τε καὶ φλέγεσθαι, διὰ χολὴν γέγονε

a 4 4 Ἁ A A \ /

πάντα. λαμβάνουσα μὲν οὖν ἀναπνοὴν ἔξω παντοῖ

A?

ἀναπέμπει φύματα Céovoa, καθειργνυμένη δ᾽ ἐντὸς

9 9 \

πυρίκαυτα νοσήματα πολλὰ ἐμποιεῖ, μέγιστον δέ,

UU A ᾿

ὅταν αἵματι καθαρῷ ξυγκερασθεῖσα τὸ τῶν ἰνῶν

Y “ A aA I A

γένος ’ὔ
ἐκ
3
τῆς aA
ἑαυτῶν A
διαφορῇ A
τάξεως, at a
δι-
, e /
εσπάρησαν μὲν εἰς αἷμα, ἵνα συμμέτρως λεπτό-
τητος ἴσχοι καὶ πάχους καὶ μήτε διὰ θερμότητα ’,

ws ὑγρὸν ἐκ μανοῦ τοῦ σώματος ἐκρέοι, μήτ᾽ αὖ

aA A ,. Ss

πυκνότερον δυσκίνητον ὃν μόγις ἀναστρέφοιτο ἐν

9

tats φλεψί. καιρὸν δὴ τούτων ives TH τῆς φύσεως

aA , 4 \ 4 > A “- Ve

γενέσει φυλάττουσιν: ἃς ὅταν τις καὶ τεθνεῶτος

αἵματος ev ψύξει τε ὄντος πρὸς ἀλλήλας Evvayayn,
@ 3 , y+ \ 9 Me 4

διαχεῖται πᾶν τὸ λοιπὸν αἷμα, ἐαθεῖσαι δὲ ταχὺ

A A A \ \

μετὰ τοῦ περιεστῶτος αὐτὸ ψύχους ξυμπηγνύασι.

\ A A he

ταύτην δὴ τὴν δύναμιν ἐχουσῶν ἰνῶν ἐν αἵματι

aA A @

χολὴ φύσει παλαιὸν αἷμα γεγονυῖα καὶ πάλιν ἐκ

\ A 9

τῶν σαρκῶν εἰς τοῦτο τετηκυῖα, θερμὴ καὶ ὑγρὰ

κατ᾽ ὀλίγον τὸ πρῶτον ἐμπίπτουσα πήγνυται ιὰ
τὴν τῶν ἰνῶν δύναμιν, πηγνυμένη δὲ καὶ βίᾳ κατα-
σβεννυμένη χειμῶνα καὶ τρόμον ἐντὸς παρέχει.
πλείων δ᾽ ἐπιρρέουσα, TH παρ᾽ αὑτῆς θερμότητι
’ “. ~

1 i.e. epilepsy ; cf. Laws 916 a.

3 Of 82 D.
230
 TIMAEUS

is a disease of the sacred substance it is most justly

termed ‘“‘the sacred disease.” Phlegm that is
sharp and saline is the fount of all the maladies which
are of the nature of catarrhs ; and these have received
all kinds of names because the regions into which they
flow are of all varieties.
All those diseases which are called inflammations,
owing to the burning and inflaming of the body which
they involve, are caused by bile. This, when it gains
an external outlet, boils and sends up all kinds of
eruptions ; but when it is confined inside it produces
many burning diseases; and of these the gravest
occurs when the bile, being mixed with pure blood,
displaces the matter of the fibrine from its proper
position. For this fibrine is dispersed through the
blood in order that the blood may have a due pro-
portion of both rarity and density, and may neither
flow out from the porous body through being liquefied
by heat, nor yet prove immobile through its density
and circulate with difficulty in the veins. Of these
qualities the fibrine preserves the due amount owing
to the nature of its formation.2, Even when anyone
collects together the fibrine of blood that is dead and
in process of cooling, all the rest of the blood turns
liquid ; but if the fibrine is left alone as it is, it acts
in combination with the surrounding cold and rapidly
congeals the blood. As the fibrine, then, has this
property, bile, which is naturally formed of old blood
and dissolved again into blood from flesh, penetrates
the blood gradually at first, while it is hot and moist,
and is congealed by this property of the fibrine ; and
as it becomes congealed and forcibly chilled it causes
internal cold and shivering. But when the bile flows
in with more volume, it overpowers the fibrine by the
231
 PLATO
85
κρατήσασα τὰς ἶνας εἰς ἀταξίαν ζέσασα διέσεισε,
καὶ ἐὰν μὲν ἱκανὴ διὰ τέλους κρατῆσαι γένηται,
πρὸς τὸ τοῦ μυελοῦ διαπεράσασα γένος κάουσα
ἔλυσε τὰ τῆς ψυχῆς αὐτόθεν οἷον νεὼς πείσματα
μεθῆκέ τε ἐλευθέραν, ὅταν δ᾽ ἐλάττων 7 τό τε
σῶμα ἀντίσχῃ τηκόμενον, αὐτὴ κρατηθεῖσα ἢ
κατὰ πᾶν τὸ σῶμα ἐξεπεσεν, ἢ διὰ τῶν φλεβῶν
εἰς τὴν κάτω ξυνωσθεῖσα ἢ τὴν ἄνω κοιλίαν, οἷον
φυγὰς ἐκ πόλεως στασιασάσης ἐκ τοῦ σώματος
86 ἐκπίπτουσα, διαρροίας καὶ δυσεντερίας καὶ τὰ του-
αῦτα νοσήματα πάντα παρέσχετο.
Τὸ μὲν οὖν ἐκ πυρὸς ὑπερβολῆς μάλιστα νοσῆσαν
σῶμα ξυνεχῆ καύματα καὶ πυρετοὺς ἀπεργάζεται,
τὸ ὃδ᾽ ἐξ ἀέρος ἀμφημερινούς, τριταίους δ᾽ ὕδατος
διὰ τὸ νωθέστερον ἀέρος καὶ πυρὸς αὐτὸ εἶναι"
τὸ δὲ γῆς, τετάρτως ὃν νωθέστατον τούτων, ἐν
τετραπλασίαις περιόδοις χρόνου καθαιρόμενον, τε-
ταρταίους πυρετοὺς ποιῆσαν ἀπαλλάττεται μόγις.
B Καὶ τὰ μὲν περὶ τὸ σῶμα νοσήματα ταύτῃ ξυμ-
βαίνει γιγνόμενα, τὰ ᾿ “περὶ ψυχὴν διὰ σώματος:
ἕξιν τῇδε. νόσον “μὲν δὴ ψυχῆς ἄνοιαν ,ξυγχωρη-
τέον, δύο δ᾽ ἀνοίας γένη, τὸ μὲν μανίαν, τὸ δὲ
ἀμαθίαν. πᾶν οὖν ὅ τι πάσχων τις πάθος ὁπότερον
αὐτῶν ἴσχει, νόσον προσρητέον" ἡδονὰς δὲ καὶ
λύπας ὑπερβαλλούσας τῶν νόσων μεγίστας θετέον
τῇ ψυχῇ: περιχαρὴς γὰρ ἄνθρωπος ὧν ἢ καὶ τάἀ-
C ναντία ὑπὸ λύπης πάσχων, σπεύδων τὸ μὲν ἑλεῖν
ἀκαίρως, τὸ δὲ φυγεῖν, οὔτε ὁρᾷν οὔτε ἀκούειν

1 Cf. 73 pv, 81 ν.
2 i.e. the fever recurs after an interval of two days.
8 Cf. Rep. 571 νυ, Soph. 228 a, Laws 689 a ff.
232
 TIMAEUS

heat it contains, and shakes it into disorder by its

boiling up; and should it be capable of thus over-
powering the fibrine continuously, it penetrates to the
substance of the marrow and loosens from thence,
by burning, the mooring-ropes of the soul,! as it
were of a ship, and sets it free. But when the bile is
in smaller quantity and the body resists dissolution,
then the bile itself is overpowered, and either it is
ejected over the whole surface of the body, or else it is
forced through the veins into the lower or the upper
belly, being ejected from the body like fugitives
from a city in revolt ; and it produces diarrhoea and
dysentery and all suchlike maladies.
When a body has become diseased mainly from an
excess of fire, it produces constant inflammations and
fevers ; when from air, quotidian fevers ; when from
water, tertian fevers, because that element is more
sluggish than air or fire ; and when from earth, which
is the fourth and most sluggish of the elements and
is purged in four-fold periods of time,® it causes
quartan fevers and is cured with difficulty.
Such is the manner in which diseases of the body
come about ; and those of the soul which are due to
the condition of the body arise in the following way.
We must agree that folly is a disease of the soul ὃ ;
and of folly there are two kinds, the one of which is
madness, the other ignorance. Whatever affection
a man suffers from, if it involves either of these
conditions it must be termed “‘ disease’; and we
must maintain that pleasures and pains in excess are
the greatest of the soul’s diseases. For when a man
is overjoyed or contrariwise suffering excessively from
pain, being in haste to seize on the one and avoid the
other beyond measure, he is unable either to see or
233
 PLATO
86
ὀρθὸν οὐδὲν δύναται, λυττᾷ δὲ Kal λογισμοῦ μετα-
σχεῖν ἥκιστα τότε δὴ δυνατός ἐστι. τὸ δὲ σπέρμα
ὅτῳ πολὺ καὶ ῥυῶδες περὶ τὸν μυελὸν γίγνεται,
καὶ καθαπερεὶ δένδρον πολυκαρπότερον τοῦ Evp-
μέτρου πεφυκὸς 7, πολλὰς μὲν καθ᾽ ἕκαστον ὠδῖ-
νας, πολλὰς δ᾽ ἡδονὰς κτώμενος ἐν ταῖς ἐπιθυμίαις
καὶ τοῖς περὶ τὰ τοιαῦτα τόκοις, ἐμμανὴς τὸ
πλεῖστον γιγνόμενος τοῦ βίου διὰ τὰς μεγίστας
ἡδονὰς καὶ λύπας, νοσοῦσαν καὶ ἄφρονα ἴσχων ὑπὸ
τοῦ σώματος τὴν ψυχήν, οὐχ ὡς νοσῶν ἀλλ᾽ ὡς
ἑκὼν κακὸς [κακῶς δοξάζεται: τὸ δὲ ἀληθές, ἡ
περὶ τὰ ἀφροδίσια ἀκολασία κατὰ τὸ πολὺ μέρος
ιὰ τὴν ἑνὸς γένους ἕξιν ὑπὸ μανότητος ὀστῶν ἐν
σώματι ῥυώδη καὶ ὑγραίνουσαν νόσος ψυχῆς γέγονε.
καὶ σχεδὸν δὴ πάντα ὁπόσα ἡδονῶν ἀκράτεια
κατ᾽" ὄνειδος ὡς ἑκόντων λέγεται τῶν κακῶν, οὐκ
ὀρθῶς ὀνειδίζεται: κακὸς μὲν γὰρ ἑκὼν οὐδείς,
E διὰ δὲ πονηρὰν ἕξιν τινὰ τοῦ σώματος καὶ ἀπαί-
δευτον τροφὴν ὁ κακὸς γίγνεται κακός, παντὶ δὲ
ταῦτα ἐχθρὰ καὶ ἄκοντι προσγίγνεται. καὶ πάλιν
δὴ τὸ περὶ τὰς λύπας ἡ ψυχὴ κατὰ ταὐτὰ διὰ
σῶμα πολλὴν ἴσχει κακίαν.
Ὅπου γὰρ ἂν ot τῶν ὀξέων καὶ τῶν ἁλυκῶν
φλεγμάτων καὶ ὅσοι πικροὶ καὶ χολώδεις χυμοὶ
κατὰ τὸ σῶμα πλανηθέντες ἔξω μὲν μὴ λάβωσιν
87 ἀναπνοήν, ἐντὸς δὲ εἱλλόμενοι τὴν ἀφ᾽ αὑτῶν
ἀτμίδα τῇ τῆς ψυχῆς φορᾷ ξυμμίξαντες ἀνα-
κερασθῶσι, παντοδαπὰ νοσήματα ψυχῆς ἐμποιοῦσι,
ἐ
μᾶλλον καὶ ἧττον, καὶ ἐλάττω καὶ πλείω: πρός
1 κακῶς omitted by best Mss.
2 κατ᾽ H. Richards: καὶ mss., Zur.
3 ἄκοντι Galen: κακόν τι most Mss. and Zur.
234
 TIMAEUS

to hear anything correctly, and he is at such a time

distraught and wholly incapable of exercising reason.
And whenever a man’s seed grows to abundant
volume in his marrow,! as it were a tree that is over-
laden beyond measure with fruit, he brings on him-
self time after time many pangs and many pleasures
owing to his desires and the issue thereof, and comes
to be in a state of madness for the most part of his
life because of those greatest of pleasures and pains,
and keeps his soul diseased and senseless by reason
of the action of his body. Yet such a man is reputed
to be voluntarily wicked and not diseased ; although,
in truth, this sexual incontinence, which is due for
the most part to the abundance and fluidity of one
substance because of the porosity of the bones, con-
stitutes a disease of the soul. And indeed almost
all those affections which are called by way of re-
proach “incontinence in pleasure,’ as though the
wicked acted voluntarily, are wrongly so reproached ;
for no one is voluntarily wicked,? but the wicked man
becomes wicked by reason of some evil condition of
body and unskilled nurture, and these are experiences
which are hateful to everyone and involuntary. And
again, in respect of pains likewise the soul acquires
much evil because of the body.
For whenever the humours which arise from acid
and saline phlegms, and all humours that are bitter
and bilious wander through the body and find no
external vent but are confined within, and mingle
their vapour with the movement of the soul and are
blended therewith, they implant diseases of the soul
of all kinds, varying in intensity and in extent ; and
PCF, WS a7 91 @:
2 For this Socratic dictum cf. Protag. 345
p ff., Laws
731 c ff.
235
 PLATO
87
τε τοὺς τρεῖς τόπους ἐνεχθέντα τῆς ψυχῆς, πρὸς
A aA aA a A

ὃν ἂν ἕκαστ᾽ αὐτῶν προσπίπτῃ, ποικίλλει μὲν

εἴδη δυσκολίας καὶ δυσθυμίας παντοδαπά, ποικίλλει
͵ὔ

€ θρασύτητός τε Kal δειλίας, ἔτι δὲ λήθης apa

δὲ ’ὔὕ , \ 4 » \ 7ὔ vA

καὶ dvopafias. πρὸς δὲ τούτοις, ὅταν οὕτω κακῶς

A ~

Β παγέντων πολιτεῖαι κακαὶ καὶ λόγοι κατὰ πόλεις

ἰδίᾳ Te Kal δημοσίᾳ λεχθῶσιν, ἔτι δὲ μαθήματα
Ot A ὃ ᾽ὔ λ θ a by ὃ A θ -

μηδαμῇ τούτων ἰατικὰ ἐκ νέων μανθάνηται, ταύτῃ

κακοὶ πάντες οἱ κακοὶ διὰ δύο ἀκουσιώτατα γιγνό-
A

μεθα. ὧν αἰτιατέον μὲν τοὺς φυτεύοντας ἀεὶ τῶν

φυτευομένων μᾶλλον καὶ τοὺς τρέφοντας τῶν τρε-
φομένων, προθυμητέον μήν, ὅπῃ τις δύναται, Kat
\

διὰ τροφῆς καὶ δι᾿ ἐπιτηδευμάτων μαθημάτων τε

A A

φυγεῖν μὲν κακίαν, τοὐναντίον δὲ ἑλεῖν. ταῦτα μὲν

aA “- a Ἁ

οὖν δὴ τρόπος ἄλλος λόγων.

> A i2 + ,

C To δὲ τούτων ἀντίστροφον αὖ, τὸ περὶ τὰς τῶν

A A , > ’ \ \ Ἁ aA

ὥ
σωμάτων καὶ διανοήσεων θεραπείας, αἷςΩ αἰτίαις
σώζεται, πάλιν εἰκὸς καὶ πρέπον ἀνταποδοῦναι"
δικαιότερον γὰρ τῶν ἀγαθῶν πέρι μᾶλλον ἢ τῶν
κακῶν ἴσχειν λόγον. πᾶν δὴ TO ἀγαθὸν καλόν, τὸ
A 35) a 4

de καλὸν οὐκ ἄμετρον: καὶ ζῶον οὖν τὸ τοιοῦτον

\ \ aA > A

ἐσόμενον ξύμμετρον θετέον. ξυμμετριῶν δὲ τὰ μὲν

3 , wa

σμικρὰ διαισθανόμενοι ξυλλογιζόμεθα, τὰ δὲ κυριώ-

A - f QM \ 4

τατα καὶ μέγιστα ἀλογίστως ἔχομεν. πρὸς γὰρ

4 A Ἁ

D ὑγιείας καὶ νόσους ἀρετάς τε καὶ κακίας οὐδεμία

’

ξυμμετρία καὶ ἀμετρία μείζων 7 ψυχῆς αὐτῆς πρὸς

4 A b) ~ ~~

σῶμα αὐτό: ὧν οὐδὲν σκοποῦμεν, οὐδ᾽ ἐννοοῦμεν

1 Cf. 78. pat,
236
 TIMAEUS

as these humours penetrate to the three regions ! of

the Soul, according to the region which they severally
attack, they give rise to all varieties of bad temper
and bad spirits, and they give rise to all manner of
rashness and cowardice, and of forgetfulness also, as
well as of stupidity. Furthermore, when, with men
in such an evil condition, the political administration
also is evil, and the speech in the cities, both public
and private, is evil ; and when, moreover, no lessons
that would cure these evils are anywhere learnt from
childhood,—thus it comes to pass that all of us who
are wicked become wicked owing to two quite in-
voluntary causes. And for these we must always
blame the begetters more than the begotten, and
the nurses more than the nurslings; yet each man
must endeavour, as best he can, by means of nurture
and by his pursuits and studies to flee the evil and to
pursue the good. This, however, forms a separate
subject of discussion.
Again, it is reasonable and proper to set forth in
turn the subject complementary to the foregoing,
namely the remedial treatment of body and mind,
and the causes which conserve this. For what is
good merits description more than what is evil. All
that is good is fair, and the fair is not void of due
measure ; wherefore also the living creature that is
to be fair must be symmetrical. Of symmetries we
distinguish and reason about such as are small, but
of the most important and the greatest we have no
rational comprehension. For with respect to health
and disease, virtue and vice, there is no symmetry
or want of symmetry greater than that which exists
between the soul itself and the body itself. But as
regards these, we wholly fail to perceive or reflect
237
 PLATO
87,
ὅτι ψυχὴν ἰσχυρὰν καὶ πάντη μεγάλην ἀσθενέστερον
καὶ ἔλαττον εἶδος ὅταν
ὅ ὀχῇ, καὶ ὅταν αὖ τοὐναντίον
ξυμπαγῆτον τούτω, οὐ καλὸν ὅλον τὸ ζῶον--ἀξύμ-
μετρον γὰρ ταῖς μεγίσταις ξυμμετρίαις---, τὸ δὲ
ἐναντίως ἔχον πάντων θεαμάτων τῷ δυναμένῳ
καθορᾷν κάλλιστον καὶ ἐρασμιώτατον. οἷον οὖν
ὑπερσκελὲς ἢ καί τινα ἑτέραν ὑπέρεξιν ἄμετρον
ἑαυτῷ τι σῶμα ὃν ἅμα μὲν αἰσχρόν, ἅμα δ᾽ ἐν τῇ
κοινωνίᾳ τῶν πόνων πολλοὺς μὲν κόπους, πολλὰ δὲ
σπάσματα καὶ διὰ τὴν παραφορότητα πτώματα
παρέχον μυρίων κακῶν αἴτιον ἑαυτῷ, ταὐτὸν δὴ
ιανοητέον καὶ περὶ τοῦ ξυναμφοτέρου, ζῶον ὃ
καλοῦμεν, ὡς ὅταν τε ἐν αὐτῷ ψυχὴ κρείττων οὖσα
88 σώματος περιθύμως ἴσχῃ, διασείουσα πᾶν αὐτὸ
ἔνδοθεν νόσων ἐμπίπλησι, καὶ ὅταν εἴς τινας μα-
θήσεις καὶ ζητήσεις ξυντόνως ἴῃ, κατατήκει,
διδαχάς τ᾽ αὖ καὶ μάχας ἐν λόγοις ποιουμένη
δημοσίᾳ καὶ ἰδίᾳ [δι]; ἐρίδων καὶ φιλονεικίας
γιγνομένων διάπυρον. αὐτὸ ποιοῦσα σαλεύει," καὶ
ῥεύματα ἐπάγουσα, τῶν λεγομένων ἰατρῶν ἀπατῶσα
τοὺς πλείστους, Tavaitia® αἰτιᾶσθαι ποιεῖ.
Σῶμά τε ὅταν αὖ μέγα καὶ ὑπέρψυχον σμικρᾷ
B ξυμφυὲς ἀσθενεῖ τε διανοίᾳ γένηται, διττῶν ἐπι-
θυμιῶν οὐσῶν φύσει κατ᾽ ἀνθρώπους, διὰ σῶμα μὲν
τροφῆς, διὰ δὲ τὸ θειότατον τῶν ἐν ἡμῖν φρονήσεως,
at τοῦ κρείττονος κινήσεις κρατοῦσαι καὶ τὸ μὲν
/ \ A

σφέτερον αὔξουσαι, τὸ δὲ τῆς ψυχῆς κωφὸν καὶ

1 δ bracketed by Madvig.
2 σαλεύει Some Mss.: λύει best Μ88., Zur.
8 τἀναίτια Some MSS.: τἀναντία best mss., Zur.

1 Cf, 448, 69 c.
238
 TIMAEUS

that, whenever a weaker and inferior type of body is

the vehicle 1 of a soul that is strong and in all ways
great,—or conversely, when each of these two is of the
opposite kind,—then the creature as a whole is not
fair, seeing that it is unsymmetrical in respect of the
greatest of symmetries ; whereas a creature in the
opposite condition is of all sights, for him who has
eyes to see, the fairest and most admirable. A body,
for example, which is too long in the legs, or other-
wise disproportioned owing to some excess, is not
only ugly, but, when joint effort is required, it is also
the source of much fatigue and many sprains and
falls by reason of its clumsy motion, whereby it
causes itself countless evils. So likewise we must
conceive of that compound of soul and body which we
call the “ living creature.”” Whenever the soul within
it is stronger than the body and is in a very passionate
state, it shakes up the whole body from within and
fills it with maladies ; and whenever the soul ardently
pursues some study or investigation, it wastes the
body ; and again, when the soul engages, in public
or in private, in teachings and battles of words carried
on with controversy and contention, it makes the
body inflamed and shakes it to pieces, and induces
eatarrhs ; and thereby it deceives the majority of so-
called physicians and makes them ascribe the malady
to the wrong cause.
And, on the other hand, when a large and over-
bearing body is united to a small and weak intellect,
inasmuch as two desires naturally exist amongst men,
—the desire of food for the body’s sake, and the desire
of wisdom for the sake of the most divine part we
have,—the motions of the stronger part prevail and
augment their own power, but they make that of
239
 PLATO
* δυσμαθὲς ἀμνῆμόν τε ποιοῦσαι τὴν μεγίστην
νόσον ἀμαθίαν ἐναπεργάζονται.
Mia δὴ σωτηρία πρὸς ἄμφω, μήτε τὴν ψυχὴν
ἄνευ σώματος κινεῖν μήτε σῶμα ἄνευ ψυχῆς, ¢ἵνα
ἀμυνομένω γίγνησθον ὦἰσορρόπω καὶ ὑγιῆ. τὸν
C μαθηματικὸνἢ τινα ἄλλην σφόδρα μελέτην διανοίᾳ
κατεργαζόμενον καὶ τὴν τοῦ σώματος ἀποδοτέον
κίνησιν, γυμναστικῇ προσομιλοῦντα, τόν τε αὖ
σῶμα ἐπιμελῶς πλάττοντα τὰς τῆς ψυχῆς ἀντ-
αποδοτέον κινήσεις, μουσικῇ καὶ πάσῃ φιλοσοφίᾳ
προσχρώμενον, εἰ μέλλει δικαίως τις ἅμα μὲν
καλός, ἅμα δὲ ἀγαθὸς ὀρϑῶς κεκλήσεσθαι.
Κατὰ δὲ ταὐτὰ ταῦτα καὶ τὰ μέρη θεραπευτέον,
τὸ τοῦ παντὸς ἀπομιμούμενον εἶδος. τοῦ “γὰρ
D σώματος ὑπὸ τῶν εἰσιόντων. καομένου τε ἐντὸς
καὶ ψυχομένου, καὶ πάλιν dno τῶν ἔξωθεν ξηβαι-
νομένου καὶ ὑγραινομένου καὶ τὰ τούτοις ἀκόλουθα
πάσχοντος UT ἀμφοτέρων τῶν κινήσεων, ὅταν μέν
τις ἡσυχίαν ἄγον τὸ σῶμα παραδιδῷ ταῖς κινήσεσι,
κρατηθὲ:’ διώλετο, ἐὰν δὲ ἥν τε τροφὸν καὶ τιθήνην
τοῦ παντὸς προσείπομεν μιμῆταί τις, καὶ τὸ σῶμα
μάλιστα μὲν μηδέποτε ἡσυχίαν ἄγειν ἐᾷ, κινῇ δὲ
καὶ σεισμοὺς ἀεί τινας “ἐμποιῶν αὐτῷ διὰ παντὸς
τὰς ἐντὸς καὶ ἐκτὸς ἀμύνηται κατὰ φύσιν κινήσεις,
καὶ μετρίως σείων τά τε περὶ τὸ σῶμα πλανώμενα
παθήματα καὶ μέρη κατὰ Evyyeveias εἰς τάξιν
κατακοσμῇ πρὸς ἄλληλα, κατὰ τὸν πρόσθεν λόγον
ὃν περὶ τοῦ παντὸς ἐλέγομεν, οὐκ ἐχθρὸν παρ᾽
ἐχθρὸν τιθέμενον ἐάσει πολέμους ἐντίκτειν τῷ
1 Cf. Laws 728 ε.
2 4.e. “ music’’ in the wide sense of ‘‘ mental culture.”
® Cf. 49 a, 52 v. POO ae Ἂς
240
 TIMAEUS
the soul obtuse and duil of wit and forgetful, and
thereby they produce within it that greatest of
diseases, ignorance.
From both these evils the one means of salvation
is this—neither to exercise the soul without the body
nor the body without the soul,! so that they may
be evenly matched and sound of health. Thus the
student of mathematics, or of any other subject, who
works very hard with his intellect must also provide
his body with exercise by practising gymnastics3
while he who is diligent in moulding his body must,
in turn, provide his soul with motion by cultivating
music * and philosophy in general, if either is to de-
serve to be called truly both fair and good.
The various parts, likewise, must be treated in the
same manner, in imitation of the form of the Uni-
verse. For as the body is inflamed or chilled within
by the particles that enter-it, and again is dried or
moistened by those without, and suffers the affections
consequent on both these motions, whenever a man
delivers his body, in a state of rest, to these motions,
it is overpowered and utterly perishes ; whereas if a
man imitates that which we have called the nurturer
and nurse of the Universe,? and never, if possible,
allows the body to be at rest but keeps it moving,
and by continually producing internal vibrations
defends it in nature’s way against the inward and
outward motions, and by means of moderate vibra-
tions arranges the affections and particles which
stray about in the body in their due reciprocal
order,’ according to their affinities,—as described in
the previous account which we have given of the
Universe—then he will not suffer foe set beside foe

241
 PLATO
88
σώματι καὶ νόσους, ἀλλὰ φίλον παρὰ φίλον τεθὲν
ὑγίειαν ἀπεργαζόμενον παρέξει.
89 Τῶν δ᾽ αὖ κινήσεων ἡ ἐν ἑαυτῷ ὑφ᾽ αὑτοῦ
ἀρίστη κίνησις--μάλιστα γὰρ τῇ διανοητικῇ καὶ
τῇ τοῦ παντὸς κινήσει ξυγγενής--, ἡ δὲ ὑπ᾽
ἄλλου χείρων: χειρίστη δὲ ἡ κειμένου τοῦ σώματος
καὶ ἄγοντος ἡσυχίαν δι’ ἑτέρων αὐτὸ κατὰ μέρη
κινοῦσα. διὸ δὴ τῶν καθάρσεων καὶ ξυστάσεων
τοῦ σώματος ἡ μὲν διὰ τῶν γυμνασίων ἀρίστη,
δευτέρα δὲ ἡ διὰ τῶν αἰωρήσεων κατά τε τοὺς
πλοῦς καὶ ὅπῃ περ ἂν ὀχήσεις ἄκοποι γίγνωνται"
τρίτον δὲ εἶδος κινήσεως σφόδρα ποτὲ ἀναγκαζο-
Β μένῳ χρήσιμον, ἄλλως δὲ οὐδαμῶς τῷ νοῦν ἔχοντι
προσδεκτέον, τὸ τῆς φαρμακευτικῆς καθάρσεως
γιγνόμενον. ἰατρικόν. τὰ γὰρ νοσήματα, ὅσα μὴ
μεγάλους ἔχει κινδύνους, οὐκ ἐρεθιστέον φαρμα-
κείαις. πᾶσα γὰρ ξύστασις νόσων τρόπον τινὰ τῇ
τῶν ζώων φύσει προσέοικε. καὶ γὰρ ἡ τούτων
ξύνοδος ἔχουσα τεταγμένους τοῦ βίου γίγνεται
χρόνους τοῦ τε γένους ξύμπαντος, καὶ καθ᾽ αὑτὸ τὸ
ζῶον εἱμαρμένον ἕκαστον ἔχον τὸν βίον φύεται,
Ο χωρὶς τῶν ἐξ ἀνάγκης
ἀ παθημάτων" τὰ γὰρ τρίγωνα
εὐθὺς κατ᾽ ἀρχὰς ἑκάστου δύναμιν ἔχοντα Evv-
ίσταται μέχρι τινὸς χρόνου [δυνατὰ] ἐξαρκεῖν, οὗ
βίον οὐκ ἄν ποτέ τις εἰς τὸ πέραν ἔτι βιῴη. τρόπος
οὖν ὁ αὐτὸς καὶ τῆς περὶ τὰ νοσήματα ξυστάσεως"
ἣν ὅταν τις παρὰ τὴν εἱμαρμένην τοῦ χρόνου
φθείρῃ φαρμακείαις, ἅμα ἐκ σμικρῶν μεγάλα καὶ
1 δυνατὰ bracketed by Lindau.
1 Cf. Laws 789 σ.
242
 TIMAEUS

to breed war in the body and disease, but he will

cause friend to be set beside friend so as to produce
sound health.
Further, as concerns the motions, the best motion
of a body is that caused by itself in itself; for this is
most nearly akin to the motion of intelligence and the
motion of the Universe. Motion due to the agency
of another is less good ; and the least good motion is
that which is imparted to a body lying in a state of
rest and which moves it piecemeal and by means of
others. Wherefore the motion that is best for purg-
ings and renovations of the body consists in gymnastic
exercises ; and second-best is the motion provided by
swaying vehicles,! such as boats or any conveyances
that produce no fatigue; while the third kind of
motion, although useful for one who is absolutely
driven to it, is by no means acceptable, under any
other conditions, to a man of sense, it being the
medical kind of purging by means of drugs. For no
diseases which do not involve great danger ought to
be irritated by drugging. For in its structure every
disease resembles in some sort the nature of the living
‘creature. For, in truth, the constitution of these
creatures has prescribed periods of life for the species
-as a whole, and each individual creature likewise has
a naturally predestined term of life, apart from the
accidents due to necessity. For from the very begin-
ining the triangles of each creature are constructed
with a capacity for lasting until a certain time, beyond
‘which no one could ever continue to live. With
respect to the structure of diseases also the same
irule holds good: whenever anyone does violence
ithereto by drugging, in despite of the predestined
jperiod of time, diseases many and grave, in place of
243
 PLATO
89
πολλὰ ἐξ ὀλίγων νοσήματα φιλεῖ γίγνεσθαι. διὸ aA 8

παιδαγωγεῖν δεῖ διαίταις πάντα τὰ τοιαῦτα, καθ

~ ao ~ $

Φ
D σον ἂν 7 τῳ σχολή,, ἀλλ᾽ οὐ9 φαρμακεύοντα κακὸνδ
3 9a4 “ ,

δύσκολον ἐρεθιστέον.
ie 3

Kat Ἁ περὶ4 -μὲν τοῦa κοινοῦa ζώου καὶ A τοῦ“a κατὰ \

TO σῶμα αὐτοῦ μέρους,
AY ~
Tis av καὶ διαπαιὸ- «-- eo

αγωγῶν Kal διαπαιδαγωγούμενος ὑφ᾽ αὑτοῦ μάλιστ

“ Ἁ aA / 3

ἂν κατὰ λόὄγον ζῴζῴη, ταύτῃ im λελέχθ

λελέχθω. τὸὁ δὲ
ὃὲ δὴδὴ
παιδαγωγῆσον αὐτὸ μᾶλλόν που καὶ πρότερον
παρασκευαστέον εἰς δύναμιν ὅ τι κάλλιστον καὶ
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ἄριστον εἰς τὴν παιδαγωγίαν εἶναι. δι᾿ ἀκριβείας

» Ἁ 3 > ἢ»

μὲν οὖν περὶ τούτων διελθεῖν ἱκανὸν ἂν γένοιτο

αὐτὸ καθ᾽ αὑτὸ μόνον ἔργον" τὸ ὃ ἐν παρέργῳ
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κατὰ τὰ πρόσθεν ἑπόμενος ἂν τις οὐκ ἄπο τρόπου

\ f ’ » ᾽

τῆδε σκοπῶν ὧδε τῷ λόγῳ διαπεράναιτ᾽

~
ἄν.~ e A , 9 »ἢ

καθάπερ εἴπομεν πολλάκις, ὅτι τρία τριχῇ ψυχῆς ἐν

/ lanl “" 3

ἡμῖν εἴδη κατῴκισται, τυγχάνει δὲ ἕκαστον κινὴ-

ΟΣ ἀν /

σεις ἔχον, οὕτω κατὰ ταὐτὰ Kal νῦν ὡς διὰ βραχυ- 4 “ἜἨ e \

τάτων ῥητέον, ὅτι TO μὲν αὐτῶν ἐν ἀργίᾳ διάγον

a 3 3 / /

Kal τῶν ἑαυτοῦ κινήσεων ἡσυχίαν ἄγον ἀσθενέ-

A “-- 3 /

στατον ἀνάγκη γίγνεσθαι, τὸ δ᾽ ἐν γυμνασίοις ἐρ-

,ὔ 3

90 ρωμενέστατον: διὸ φυλακτέον, ὅπως av ἔχωσι τὰς

᾿ , A

κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ περὶ τοῦ

4 \ \ ~

κυριωτάτου παρ᾽ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ

τῇδε, ὡς apa αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκε,
a e » 3 A / \ € 7 /

τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν em ἄκρῳ τῷ

“-- Δ A \ “a 3 a

σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ ξυγγένειαν ἀπὸ

\ \ Ἁ wn

γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλ᾽

1 Education is the theme of Rep. vii. and Lavs vii. and
xii. ad fin. 2 Cf. 69 p, 79 νυ, 87 a.
244
 TIMAEUS

few and slight, are wont to occur. Wherefore one

ought to control all such diseases, so far as one has
the time to spare, by means of dieting rather than
irritate a fractious evil by drugging.
Concerning both the composite living creature and
the bodily part of it, how a man should both guide
and be guided by himself so as to live a most rational
life, let our statement stand thus. But first and
with special care we must make ready the part
which is to be the guide to the best of our power, so
that it may be as fair and good as possible for the
work of guidance. Now to expound this subject alone
in accurate detail would in itself be a sufficient task.1
But treating it merely as a side-issue, if we follow on
the lines of our previous exposition, we may consider
the matter and state our conclusions not inaptly in
the following terms. We have frequently asserted 2
that there are housed within us in three regions three
kinds of soul, and that each of these has its own
motions ; so now likewise we must repeat, as briefly
as possible, that the kind which remains in idleness
and stays with its own motions in repose necessarily
becomes weakest, whereas the kind which exercises
itself becomes strongest; wherefore care must be
taken that they have their motions relatively to one
another in due proportion. And as regards the most
lordly kind of our soul, we must conceive of it in this
wise : we declare that God has given to each of us,
as his daemon,’ that kind of soul which is housed in
the top of our body and which raises us—seeing that
we are not an earthly but a heavenly plant—up from
earth towards our kindred in the heaven. And herein
® i.e. “‘ genius” or “‘ guardian-angel”’; cf. Laws 732,
877 a.
245
 PLATO
90
οὐράνιον, ὀρθότατα λέγοντες" ἐκεῖθεν γὰρ ὅθεν ἡ
πρώτη τῆς ψυχῆς γένεσις ἔφυ τὸ θεῖον τὴν κεφαλὴν
καὶ ῥίζαν ἡμῶν ἀνακρεμαννὺν ὀρθοῖ πᾶν τὸ σῶμα.
Τῷ μὲν οὖν περὶ τὰς ἐπιθυμίας ἢ φιλονεικίας
τετευτακότι καὶ ταῦτα διαπονοῦντι σφόδρα πάντα
τὰ δόγματα ἀνάγκη θνητὰ ἐγγεγονέναι, καὺ παντά-
πασι καθ᾽ ὅσον μάλιστα δυνατὸν θνητῷ γίγνεσθαι,
τούτου μηδὲ σμικρὸν ἐλλείπειν, ἅτε τὸ τοιοῦτον
ηὐξηκότι: τῷ δὲ περὶ Le cae? καὶ περὶ τὰς
ἀληθεῖς φρονήσεις ἐσπουδακότι καὶ ταῦτα μάλιστα
τῶν αὑτοῦ γεγυμνασμένῳ, φρονεῖν μὲν ἀθάνατα καὶ
θεῖα, ἄνπερ ἀληθείας ἐφάπτηται, πᾶσα ἀνάγκη που,
καθ᾽ ὅσον δ᾽ αὖ μετασχεῖν ἀνθρωπίνη φύσις ἀθανα-
σίας ἐνδέχεται, τούτου μηδὲν μέρος ἀπολείπειν,
ἅτε δὲ ἀεὶ θεραπεύοντα τὸ θεῖον ἔχοντά τε αὐτὸν εὖ
κεκοσμημένον τὸν δαίμονα ξύνοικον ἐν αὑτῷ δια-
φερόντως εὐδαίμονα εἶναι. θεραπεία δὲ δὴ παντὶ
παντὸς" μία, τὰς οἰκείας ἑκάστῳ τροφὰς καὶ κινή-
σεις ἀποδιδόναι. τῷ δ᾽ ἐν ἡμῖν θείῳ ξυγγενεῖς
εἰσὶ κινήσεις at τοῦ παντὸς διανοήσεις καὶ περι-
φοραί. ταύταις δὴ ξυνεπόμενον ἕκαστον δεῖ, τὰς
περὶ τὴν γένεσιν ἐν τῇ κεφαλῇ ΤΣ
ἡμῶν περιόδους ἐξορθοῦντα διὰ τὸ καταμανθάνειν
τὰς τοῦ παντὸς ἁρμονίας τε καὶ περιφοράς, τῷ
κατανοουμένῳ τὸ κατανοοῦν ἐξομοιῶσαι κατὰ τὴν
ἀρχαίαν φύσιν, ὁμοιώσαντα δὲ τέλος ἔχειν τοῦ προ-
τεθέντος ἀνθρώποις ὑπὸ θεῶν ἀρίστου βίου πρός τε
TOV παρόντα καὶ TOV ἔπειτα χρόνον.
4 / \ \ » ,

1 παντὸς most Mss.: πάντως Zur.

1 Cf. Sympos. 212 a.

* Literally, “‘ with a good daemon ”’ (a play on δαίμων and
εὐδαίμων).
246
 TIMAEUS

we speak most truly; for it is by suspending our

head and root from that region whence the sub-
stance of our soul first came that the Divine Power
keeps upright our whole body.
Whoso, then, indulges in lusts or in contentions and
devotes himself overmuch thereto must of necessity
be filled with opinions that are wholly mortal, and
altogether, so far as it is possible to become mortal,
fall not short of this in even a small degree, inasmuch
as he has made great his mortal part. But he who
has seriously devoted himself to learning and to true
thoughts, and has exercised these qualities above all
his others, must necessarily and inevitably think
thoughts that are immortal and divine, if so be that
he lays hold on truth, and in so far as it is possible for
human nature to partake of immortality,! he must fall
short thereof in no degree ; and inasmuch as he is for
ever tending his divine part and duly magnifying that
daemon who dwells along with him, he must be
supremely blessed.2, And the way of tendance of
every part by every man is one—namely, to supply
each with its own congenial food and motion; and
for the divine part within us the congenial motions
are the intellections and revolutions of the Universe.
These each one of us should follow, rectifying the
revolutions within our head, which were distorted at
our birth, by learning the harmonies and revolutions
of the Universe, and thereby making the part that
thinks like unto the object of its thought, in accord-
ance with its original nature, and having achieved
this likeness attain finally to that goal of life which is
set before men by the gods as the most good both
for the present and for the time to come.
2 Of. 37 a 8.
247
 PLATO
90
E Kat δὴ καὶ τὰ viv ἡμῖν ἐξ ἀρχῆς παραγγελθέντα
διεξελθεῖν περὶ τοῦ παντὸς μέχρι γενέσεως ἀνθρω-
πίνης σχεδὸν ἔοικε τέλος ἔχειν. τὰ γὰρ ἄλλα ζῶα
ἧ γέγονεν αὖ, διὰ βραχέων ἐἐπιμνηστέον, ὃ μή τις
ἀνάγκη μηκύνειν" οὕτω γὰρ ἐμμετρώτερός τις ἂν
αὑτῷ δόξειε περὶ τοὺς τούτων λόγους εἶναι. τῇδ᾽
οὖν τὸ τοιοῦτον ἔστω λεγόμενον.
Τῶν γενομένων ἀνδρῶν ὅσοι δειλοὶ καὶ τὸν βίον
ἀδίκως διῆλθον, κατὰ λόγον τὸν εἰκότα γυναῖκες
9] μετεφύοντο ἐν τῇ δευτέρᾳ γενέσει. καὶ κατ᾽ ἐκεῖνον
δὴ τὸν χρόνον διὰ ταῦτα θεοὶ τὸν τῆς ξυν-
ουσίας ἔρωτα ἐτεκτήναντο, ζῶον τὸ μὲν ἐν ἡμῖν, τὸ
δ᾽ ἐν ταῖς γυναιξὶ συστήσαντες ἔμψυχον, τοιῷδε
τρόπῳ ποιήσαντες ἑκάτερον. τὴν τοῦ ποτοῦ δι-
ἔξοδον, ἧ διὰ τοῦ πλεύμονος τὸ πῶμα ὑπὸ τοὺς
νεφροὺς εἰς τὴν κύστιν ἐλθὸν καὶ τῷ πνεύματι
θλιφθὲν ξυνεκπέμπει δεχομένη, ξυνέτρησαν εἰς
τὸν ἐκ τῆς κεφαλῆς κατὰ τὸν αὐχένα καὶ διὰ
Β τῆς ῥάχεως μυελὸν ξυμπεπηγότα, ὃν δὴ σπέρμα
ἐν τοῖς πρόσθεν λόγοις εἴπομεν" ὁ δέ,ἅτ᾽
ἅ ἔμψυχος
ὧν καὶ λαβὼν ἀναπνοήν, τοῦθ᾽ ἧπερ ἀνέπνευσε,
τῆς ἐκροῆς ζωτικὴν ἐπιθυμίαν ἐμποιήσας αὐτῷ,
τοῦ γεννᾷν ἐρῶν ἀπετέλεσε. διὸ δὴ τῶν μὲν
ἀνδρῶν τὸ περὶ τὴν τῶν αἰδοίων φύσιν ἀπειθές
τε καὶ αὐτοκρατὲς γεγονός, οἷον ζῶον ἀνυπήκοον
τοῦ λόγου, πάντων δι᾽ ἐπιθυμίας οἰστρώδεις
Ο ἐπιχειρεῖ κρατεῖν. αἱ δ᾽ ἐν ταῖς γυναιξὶν αὖ
1 ἐρῶν] ἔρωτα Mss., Zur.

1 Cf. 41 νυ
ff. 2 Cf. 13. C, 86 6.
248
 TIMAEUS

And now the task prescribed for us at the beginning

to give a description of the Universe up to the pro-
duction of mankind, would appear to be wellnigh
completed. For as regards the mode in which the
rest of living creatures have been produced we must
make but a brief statement, seeing that there is no
need to speak at length ; for by such brevity we will
feel ourselves to be preserving a right proportion in
our handling of these subjects. Wherefore let this
matter be treated as follows.
According to the probable account, all those
creatures generated as men who proved themselves
cowardly and spent their lives in wrong-doing were
transformed, at their second incarnation,! into women.
And it was for this reason that the gods at that time
contrived the love of sexual intercourse by construct-
ing an animate creature of one kind in us men, and
of another kind in women; and they made these
severally in the following fashion. From the passage
of egress for the drink, where it receives and joins in
discharging the fluid which has come through the
lungs beneath the kidneys into the bladder and has
been compressed by the air, they bored a hole into
the condensed marrow which comes from the head
down by the neck and along the spine—which
marrow, in our previous account,” we termed “ seed.”
And the marrow, inasmuch as it is animate and has
been granted an outlet, has endowed the part
where its outlet lies with a love for generating by
implanting therein a lively desire for emission.
Wherefore in men the nature of the genital organs
is disobedient and self-willed, like a creature that
is deaf to reason, and it attempts to dominate all
because of its frenzied lusts. And in women again,
I 249
 PLATO
91
μῆτραί τε καὶ ὑστέραι λεγόμεναι διὰ ταὐτὰ ταῦτα,
ζῶον ἐπιθυμητικὸν ἐνὸν τῆς παιδοποιίας, ὅταν
ἄκαρπον παρὰ τὴν ὥραν χρόνον πολὺν γίγνηται,
χαλεπῶς ἀγανακτοῦν φέρει, καὶ πλανώμενον πάντη
κατὰ τὸ σῶμα, τὰς τοῦ πνεύματος διεξόδους
ἀποφράττον, ἀναπνεῖν οὐκ ἐῶν εἰς ἀπορίας τὰς
ἐσχάτας ἐμβάλλει καὶ νόσους παντοδαπὰς ἄλλας
παρέχει, μέχριπερ ἂν ἑκατέρων ἡ ἐπιθυμία καὶ ὁ
ἔρως συναγαγόντες,' οἷον ἀπὸ δένδρων καρπὸν κατα-
D δρέψαντες," ὡς εἰς ἄρουραν τὴν μήτραν ἀόρατα ὑπὸ
σμικρότητος καὶ ἀδιάπλαστα ζῶα κατασπείραντες,
καὶ πάλιν διακρίναντες, μεγάλα ἐντὸς ἐκθρέψωνται
καὶ “μετὰ τοῦτο εἰς φῶς ἀγαγόντες ζώων ἀποτελέ-
σωσι γένεσιν.
Γυναῖκες “μὲν οὖν καὶ τὰ θῆλυ πᾶν οὕτω γέγονε.
Τὸ δὲ τῶν “ὀρνέων φῦλον μετερρυθμίζετο, ἀντὶ
τριχῶν πτερὰ φύον, ἐκ τῶν ἀκάκων ἀνδρῶν,
κούφων δέ, καὶ μετεωρολογικῶν μέν, ἡγουμέ-
νων δὲ du ὄψεως τὰς περὶ τούτων ἀποδείξεις
E βεβαιοτάτας εἶναι δι᾽ εὐήθειαν. τὸ δ᾽ αὖ πεζὸν
καὶ θηριῶδες γέγονεν ἐκ τῶν μηδὲν προσχρωμένων
φιλοσοφίᾳ μηδὲ ἀθρούντων τῆς περὶ τὸν οὐρανὸν
φύσεως πέρι μηδέν, διὰ τὸ μηκέτι ταῖς ἐν τῇ
κεφαλῇ χρῆσθαι περιόδοις, ἀλλὰ τοῖς περὶ τὰ
στήθη τῆς ψυχῆς ἡγεμόσιν ἕπεσθαι μέρεσιν. ἐκ
τούτων οὖν τῶν ἐπιτηδευμάτων τά τε ἐμπρόσθια
κῶλα καὶ τὰς κεφαλὰς εἰς γῆν ἑλκόμενα ὑπὸ ἕξυγ-
γενείας ἤρεισαν, προμήκεις τε καὶ παντοίας ἔσχον
1 συναγαγόντες best Mss.: ἐξαγαγόντες Zur.
2 καταδρέψαντες best Mss.: xara δρέψαντες Zur.

1 Cf. Κορ. 529 afi. 2 Cf. 69 & ff.

250
 TIMAEUS

owing to the same causes, whenever the matrix or

womb, as it is called,-—which is an indwelling creature
desirous of child-bearing,—remains without fruit long
beyond the due season, it is vexed and takes it ill;
and by straying all ways through the body and block-
ing up the passages of the breath and preventing
respiration it casts the body into the uttermost dis-
tress, and causes, moreover, all kinds of maladies;
until the desire and love of the two sexes unite them.
Then, culling as it were the fruit from trees, they sow
upon the womb, as upon ploughed soil, animalcules
that are invisible for smallness and unshapen; and
these, again, they mould into shape and nourish to a
great size within the body ; after which they bring
them forth into the light and thus complete the
generation of the living creature.
In this fashion, then, women and the whole female
sex have come into existence.
And the tribe of birds are derived by transforma-
tion, growing feathers in place of hair, from men who
are harmless but light-minded!—men, too, who, being
students of the worlds above, suppose in their
simplicity that the most solid proofs about such
matters are obtained by the sense of sight. And the
wild species of animal that goes on foot is derived
from those men who have paid no attention at all
to philosophy nor studied at all the nature of the
heavens, because they ceased to make use of the
revolutions within the head and followed the lead
of those parts of the soul which are in the breast.”
Owing to these practices they have dragged their
front limbs and their head down to the earth, and
there planted them, because of their kinship there-
with ; and they have acquired elongated heads of
251
 PLATO
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αὐτῶν ex ταύτης ἐφύετο καὶ πολύπουν τῆς προ-

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ἀφρονεστάτοις αὐτῶν τούτων καὶ παντάπασι πρὸς

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λόγον ἡμῖν φῶμεν ἔχειν: θνητὰ γὰρ καὶ ἀθάνατα

ζῶα λαβὼν καὶ ξυμπληρωθεὶς ὅδε ὁ κόσμος οὕτω,
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ζῶον ὁρατὸν τὰ ὁρατὰ περιέχον, εἰκὼν τοῦ νοητοῦ

θεὸς αἰσθητός, μέγιστος καὶ ἄριστος κάλλιστός τε
καὶ τελεώτατος γέγονεν εἷς οὐρανὸς ὅδε μονογενὴς
ὦν.
1 Of. 80 ὁ ff., 31 B
252
 TIMAEUS

every shape, according as their several revolutions

have been distorted by disuse. On this account also
their race was made four-footed and many-footed,
since God set more supports under the more foolish
ones, so that they might be dragged down still more
to the earth. And inasmuch as there was no longer
any need of feet for the most foolish of these same
creatures, which stretched with their whole body
along the earth, the gods generated these footless
and wriggling upon the earth. And the fourth kind,
which lives in the water, came from the most utterly
thoughtless and stupid of men, whom those that re-
moulded them deemed no longer worthy even of pure
respiration, seeing that they were unclean of soul
through utter wickedness ; wherefore in place of air,
for refined and pure respiring, they thrust them into
water, there to respire its turbid depths. Thence
have come into being the tribe of fishes and of shell-
fish and all creatures of the waters, which have for
their portion the extremest of all abodes in requital
for the extremity of their witlessness. Thus, both
then and now, living creatures keep passing into one
another in all these ways, as they undergo trans-
formation by the loss or by the gain of reason and
unreason.
And now at length we may say that our discourse
concerning the Universe has reached its termination.
For this our Cosmos has received the living creatures
both mortal and immortal and been thereby fulfilled ;
it being itself a visible Living Creature embracing
the visible creatures, a perceptible God made in the
image of the Intelligible, most great and good and
fair and perfect in its generation—even this one
Heaven sole of its kind.}
253