The Commentaries on the Timaeus of Plato — trans. Thomas Taylor

It likewise proceeds from all-perfect animal. For every intelligible animal is by a much greater priority united to itself, than a sensible’ animal; and the causes of wholes which it contains, pervade

* For ἡ το νοητὸν here, it is evidently necessary to read ἥ ro αἰσθητον.

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through each other prior’ to analogy; which analogy imitating, makes all things to be in all, and imparts the same powers to different things. It also proceeds from the connectedly-containing cause. For analogy inserts connexion, causing the natures which are bound by it, as Plato says, to be indissoluble by every thing except by him who binds them. Hence this bond proceeding from these causes, is connective, is the cause of the communion, and one union of separated natures, and is the supplier of harmony, and of the conspiration hastening to unity of different things; in order that it may be similar to the causes from which it was derived.

These things, however, being thus divided and defined, let us return to the thing proposed to be considered. For since it is necessary that the world being generated should be visible and tangible, it will be in want of fire and earth. Of fire, indeed, because it is visible. For vision? is of an etherial nature, on which account also it emits rays; and that which collects both sight, and that which is visible, is light. Batall lightis from fire; for it is not from earth, which produces darkness. As we have before observed, however, there are many kinds of fire. Because likewise, the world is tangible, itis in want of earth. For earth is that which is especially solid: for it is nore stable, and more of a resisting nature than the other elements. But that which is especially solid is especially tangible. For it in a greater degree sustains resistance, than that which is not solid. Hence earth is especially tangible. Let :t therefore be admitted, that there are primarily these two elements in the universe, and that they are contrary to each other ; fire indeed, being analogous to form, to the masculine nature, and to things of this kind ; but earth, being co-ordinate to the female nature, and to matter, Tfence, of these, which are thus oppositely divided, in’ their essences, powers, and energies, in the senses by which they are perceived, and in the places of their abode, there will not be one order, nor one world, unless a bond acecedes to them, and communion with each other. For it is impossible for two things to cohere in a beautiful manner without the intervention of a certain third. And Plato indeed adduces an universal assertion by saying, “a certam or some third thing.” But if you add the words, “ which are entirely contrary,” (immediately after the words, * or two things alone”) you will render whatis said mcontrovertble, and more acknowledged.

And Plato indeed adduces an universal assertion by saying, “a certam or some third thing.” But if you add the words, “ which are entirely contrary,” (immediately after the words, * or two things alone”) you will render whatis said mcontrovertble, and more acknowledged.

* For xpos ἀναλογίας in this place, read πρὸ ἀναλογίαν, *j.e. From the middle triad of the order of Gods called intelligible and at the same time intellectual,

2 For co oper here, itis necessary to read ro ὁρᾷν.

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For it is impossible for two things which are most contrary to concur into one composition with each other, without the intervention of a third. For either they collect themselves, or they are congregated by another thing. Being, however, contrary, and most distant trom each other, and secretly tlying from each other, through the fear of losing their own essence, they cannot bring themselves together. [lence they are congregated by something else. But this is a bond; so that they are in want of a certain third thing. The universe, therefore, proceeds from the duad to the triad. Por it began indeed from the duad, because all generation subsists in a way adapted to this principle. For difference, the infinite, and the Empedoclean strife [as being allied to the duadj are adapted to generated things. But the universe proceeds as far as to the triad, through the bond which is now mentioned. Again, therefore, a certain medium must be assumed between earth and fire, which is collective of both, And let this for the sake of an example be moisture, which is common toair andicater. Lor this' is connective indecd of carth, conglutinates it, and holds it together, so that it may not be dispersed ; but being as a subject to fire, it imparts to tt nourishment and permanency. From this triad, however, the tetrad will shortly atter be unfolded, because the natures which are bound together are solids. Hence it is rightly said, that a bond imparts beauty, and an harmonious communion and union, But what this bond is, and how it is inherent in the things that are bound, Plato shows through the following words.

“ This, however, analogy is naturally adapted to effect in the most beautiful manner.”

“ This, however, analogy is naturally adapted to effect in the most beautiful manner.”

Tt must be said, therefore, that this analogy is the bond which is now investigated 5 but that the middle or media, are after a certain manner bonds. For analogy is in those things which have the same ratio, and is naturally adapted to bind itself in conjunction with them; them indeed, through ratios; but. itself, through preserving the same form in things numerically different, and continuing to be one in multitude. For it has this from itself, and according to its own reason, and this consentaneously. For analogy proceeds from equality. But equality is of the co-ordination of unity. For as the monad is the fountain and root of quantity considered by itself; so is equality of all relative quantity, having the order of a monad, to all habitudes. For that we may omit other middles or media, which more recent philosophers have added, I mean Nicoma-

ἡ For τὸν yap, tead rovro yap.

Tim, Plat. Vou, I. ot ἜΣ

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chus, Moderatus, &c.,’ we shall confine ourselves to the three media from which Plato constitutes the soul, arithmetically, geometrically, and harmonically.