Twenty-four Dialogues of Plato (895) - Page 11

⚠The parchment exhibits significant moisture staining, particularly along the left margin and lower center. There are several small circular holes (insect damage) throughout the page. Some text is faded or obscured by the darkening of the support material.

This parchment shows significant damage from moisture and insects, particularly along the edges. The handwriting is a compressed Greek minuscule typical of the 9th century, filled with scholarly shorthand.

Since it is necessary for the principles to exist, as well as the things derived from them, it is also necessary to use them; and within these things, the rare Greek: "manon" – referring to matter that is thin, loose, or expanded, like air or fire. and the dense Greek: "pyknon" – referring to matter that is thick or compressed, like earth or stone. must be present.

...that this is not a single matter, nor is it infinite in its own right. But if indeed they establish the rare and the dense as the primary principles, as some authorities claim; for those who make the dense and the rare their principles, the underlying matter is effectively the same as the "dense." Likewise, the "rare" also serves as matter for it. For neither is Love Greek: "Philia" – the attractive force in Empedoclean philosophy that brings elements together. a part of the form, nor is their Strife Greek: "Neikos" – the repulsive force that separates elements.; nor is Strife separated from the matter itself, but rather these opposites exist within it.

To me, it seems they also treat the "forms" as what they call the "nature of the elements"—a topic regarding which we have already raised some general? difficulties. Even if the nature of Love is part of their hypothesis, we do not assume the opposites of these same natures. It is entirely clear that some do not even speak of the principle as existing by itself?. There is, however, a principle of the divine? substance?, and the individual thing seems to be a principle and prior in existence. And? the essence found within being? is also distinct; yet these terms do not signify the same thing. Or rather, they assume every essence to be prior; wherefore, concerning the former ...? so as to be a definition.

And among these, whatever cause they preserve within both of them the? whole?, or what the entire thing becomes?; just as we might suppose the entire form to be agreeable?. But? whatever it is, or the intermediate state between them, it seems to be? the same?... for fire, air, water, and earth are woven together from these. It is for this reason we do not call such a thing "the subject," which they make in relation to another ...? for it is indeed essence, either according to the differences or the causes of other things. It would possess the whole, but everything would be its opposite. They live in a certain shape? ...? such as by density and rarity, ...? greater and lesser. These things you would preserve entirely as outright? riddles?, just as the other is contained. And yet, there are many things, and the common opinion is that? nothing? exists?.

A small geometric diagram depicts a triangle. The top vertex is labeled with the letter Alpha (α), likely representing a primary principle. The right side and bottom right vertex are labeled with the letter Pi (π), possibly standing for "pyknon" (dense) or "prote" (first). Lines connect the vertices to a central point, illustrating the internal relationship between these elemental forces. The rare and the dense ... ? the hot and the cold ... ? the entire substance Greek: "hypostasis" – the underlying reality or fundamental existence. of the elements. ... ? the greater or the smaller, or the more or the less ... ? the whole ... ?