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

δ For τὸν rpirov rovrov in this place, it is requisite to read τὸν rptagou rovroy.

? Instead of apepers here, itis necessary to read μέρισταν.

p. 408

middle, in consequence of being connective, and the cause of union, and is * defined according to this peculiarity. But it proceeds from the first through the middle, to the last, as extending and unfolding itself, as faras to the last of things. And it recurs from the last to the first, as converting all things through harmony to the intelligible cause, from which the division of nature, and the separation and interval of bodies were produced. For by converting them to this cause, according to one circle, one order, and one series, secondary being suspended from primary natures, it causes the world to be one, and most similar to. the intelligible [paradigm]. For as there all things are truly united to each other, 50 here all things are adapted to each other. And as intelligibles proceeding trom the good, are again converted to it, through the goodness which is in them," and through the intelhyible monads ; thus also sensibles: proceeding from the Demiurgus, are again converted to him, through this bond, whieh is distributed and pervades through all of them, and binds all things together, For in this respect it imitates the intelligible, But it) subsists intellectually in intellect, totally in wholes, and partially in partial natures,

After the same manner, therefore, as the intelligible, the sensible world has all things, according to all its parts. Por fire, so far as it is tangible, participates of earth, and earth, so far as itis visible, participates of fire, and each participates of moisture. For earth indeed is conglutinated and connected through moisture, and its dissipated nature is united through it; but tire is nourished and increased by it. So that the extremes are the middle, in order that what is said may become physically manifest in things that are Known by us. The extremes, therefore, are ina certain respect the middle, as preserving through it their proper idea, and remaining such as they are. And moisture itself, so far as itis coloured, participates of fire, and so far as itis re-Invigorated through heat. But again, so far as it is tangible, 10 participates of earth. So that each of the extremes gives perfection to moisture. These things, however, will shortly after become more known to us,

But through this harmony and analogy, in the first place, sameness presents itself to the view, and in the next place union. For bodies themselves according to their own nature are partible, aud are subdued by differences and strife. “These, however, at the same time through harmony, are leagued in tdendship with sameness, and through sameness with union. For through analogy the universe 15

' Por ev avry read ey avros.

BOOK 111. TIM.£Us OF PLATO. 409

“These, however, at the same time through harmony, are leagued in tdendship with sameness, and through sameness with union. For through analogy the universe 15

' Por ev avry read ey avros.

BOOK 111. TIM.£Us OF PLATO. 409

completely rendered one, this having the power of making things that are divided to be one, of congregating things that are multiplied, and connecting things that are dissipated. Hence, theologists surveying the causes of these things in the Gods, enclose Venus with Mars, and surround them with Vulcanian bonds; the difference which isin the world being connected through harmony and friendship. All this complication and connexion likewise has Vulcan for its cause, who through demiurgic bonds connects sameness with difference, harmony with discord, and communion with contrariety. And this being eflected, Apollo, Hermes, and each of the Gods laugh. But their laughter gives subsistence to mundane natures, and inserts etlicacious power in the bonds. Let these things, however, as it is said, be preserved in sacred silence. But now, from what has been discussed, let thus much be manifest to us, that the physical bond being Vulcanian and demiurgic, (for the one and all-perfect Demiurgus comprehends also the production which is through necessity, as being Vulcanian and Dionysiacal, and causing each of the parts of the universe to be a whole,) is collective of contraries, and connective of material things; uniting their essences, measuring their masses, and harmonizing their powers. It likewise makes all things to be in all, and exhibits the same things in each other, according to all possible modes, empyreally, aerially, aquatically, and terrestrially.

“ Tf then it were necessary that the body of the universe should have been generated a superficies, and not have depth, one medium might have been suticient for the purpose of binding both the natures that subsist with it, and itself. But now it is requisite that it should be a solid, and solids are never adapted to each other by one, but always by two media.”

The scope proposed to us (in the Timeus], is, as we have before observed, to learn how the universe is constituted, and of what it consists. But this being the design, we may see in what a well-ordered manner the discourse devises. the composition of the four elements. For it is impossible that there should be one simple element alone; since there would not be generation. For all generation is ascertain mutation. But all mutation is naturally adapted to be effected in two things. All generation likewise is from contraries. But a simple element itself, is by no means contrary to itself: for it would be itself corruptive of itself. If, therefore, it is necessary there should be generation, it is

Tim. Plat. Ὁ θῖν ἂν ᾿ 3F

p. 410

All generation likewise is from contraries. But a simple element itself, is by no means contrary to itself: for it would be itself corruptive of itself. If, therefore, it is necessary there should be generation, it is

Tim. Plat. Ὁ θῖν ἂν ᾿ 3Fp. 410 necessary there should not be one element only. For as Hippocrates says, if there was one element only, it would be impossible for things to be changed. For mutation and motion are not to the similar, but to the contrary. Hence there is not one simple element only. If, however, there is not one, but two at least, it is necessary that these should be contraries: for generation 15 from contraries. It is necessary, therefore, that there should be two elements having in a becoming manner a nature contrary to each other. Hence, if they are contraries, they will be in want of a certain bond and medium, For it is impossible that two contraries can ina becoming manner coalesce, without a third thing ; since it is necessary that a bond should intervene, which is collective of both. For being themselves contraries, they will avoid communion with each other. Hence it is necessary, there should be another third thing which conjoins them and leads them to the completion ofone thing, But it is likewise necessary that this medium should be of a biformed' nature. For if the elements which were to be bound were superticies, one medium would be sufficient, But since they are solids, they are connected through two media. For the duad being the primary leader of solids, is also allotted the primordial cause of the bonds that are in them. Hence, likewise, Timieus calls a binding of this kind harmony, as inserting in the extremes ἃ symmetry of communion with each other. The analogy also which is in solids is introduced through two media. For two media analogously come between two similar solids. If, therefore, these things are rizhtly asserted, all the elements are four; and there is neither one alone, lest we should destroy mutation; nor two contraries without a third thing, lest there should not* be a bond of things which are hostile to each other, Por there will not be order and ornament from two things most foreign to each other, Butif you conceive a certain thing of this kind, the solution of the doubt will be easy, Moreover, neither will there be alone two things which are not! contravies. For they will not be able to operate on each other, Por whiteness suffers nothing from ἃ line, but from blackness. Nor does heat suffer any thing from whiteness, but from cold,

Again, therefore, it must be said still more universally, reasoning from things known, that either there is one clement alone, or not one. If, however, there is only one element of the world, the variety of the phenomena, the opposition of the cir-

» Por δεειδεν here, read &voedkes. > Ove is omitted in this place in the original.

2 Ory is also here omitted in the original.