OF PLATO

...and distinguishes those things which are greater. And therefore, as the species The "species" or "forms" (ideai) are the perfect patterns of things. change, the places also change. He holds that the world is one and was created, for it is also sensible original: "sensibilis"; meaning it can be perceived by the senses., fashioned by God. It is also animate original: "animatum"; meaning it possesses a soul (the World Soul)., because that which is animate is more excellent than that which lacks a soul. A workmanship of this kind is subject to the supreme cause, and it was created as a single unit, not infinite, because the model according to which it was created is also unique. Moreover, it is round, like a sphere, because that is also the figure of the creator. For while the model contains all other living beings, the world contains the figures of all things. It is likewise smooth and without any external instruments for moving in a circle, because it has no use for such things. Furthermore, the world remains immortal because it is not dissolved into that which does not exist. The heavens are the cause of all generation The process of things being born and coming into existence., because it is the nature of the good to do good. Further, the author of the generation of the heavens is the highest and most excellent good. For of that which is made among created things to be most beautiful, he is the creator, who is established as the most excellent of all intelligible things Things that can only be understood by the mind, rather than seen with the eyes.. Therefore, since God is of this nature, and the heavens are similar to that most excellent one—since they are perceived as most beautiful—the world will be more similar to no other creature than to God alone. Indeed, the world consists of fire, water, air, and earth. It is made of fire so that it may be visible; of earth so that it may be solid; of water and air so that it might not lack proportion (for the force of solids requires two middle terms to achieve proportion, so that the whole may become one); and it is made of all elements so that it may be perfect and immortal. Time was created as the image of eternity, and eternity remains forever. The movement of the heavens constitutes time. For night, day, month, and other such things are parts of time. Therefore, time does not exist without the nature of the world; for as soon as the world was created, time was also present to it. Furthermore, after the generation of time, the sun, the moon, and the wandering stars The planets. were created. So that the number of hours might be manifest and certain, and that living beings might not be ignorant of number, God kindled the rays of the sun. The moon is in the circle closest to the earth; the sun is in the next orbit; and in the higher regions, the wandering stars are carried. The world is altogether animate, because it is bound and tied to an animate motion. But so that this world might be perfected and be similar to the "intelligible living being" The divine plan or ideal form of a living creature., the nature of other animals was also created. Therefore, since that model possessed them, it was worthwhile for the heavens to have them as well. The gods Referring here to the stars and celestial bodies. are for the most part made of fire. There are also three other kinds of living beings: the winged, the aquatic, and the terrestrial. The earth is the oldest of all the gods that exist in heaven. It was created to vary the times and successions of day and night. Since it is in the middle, it moves around the middle. Since indeed (he says) the causes are two, one is constancy and firmness, while the other is born of necessity. These are air, fire, earth, and water, which were not strictly elements, but rather "receptacles." These consist of composed triangles and are dissolved back into them. Their primary elements are the oblong triangle original: "porrectum triangulum"; likely referring to the scalene right triangle. and the equilateral triangle. The beginnings and causes of things are therefore the two we have mentioned before: God as the model, and Matter. It is necessary for Matter to be formless, just like other things adapted for perception. The cause of these things exists by necessity, for having received the "ideas" The eternal Forms., it brings forth essences; it is moved through the dissimilarity of its power, and by its own motion, it moves those things that are within it in different directions. Furthermore, these things were at first agitated by a tumultuous and disordered motion; but when the work of adornment began, they received due order and measure from God...

...and these things distinguish the great things. Therefore, as the forms change, they also change their places. The world is created, since it is also sensible, having been fashioned by God. And it is animate, because the animate is better than the inanimate. This workmanship is subject to the best cause. It was fashioned as a single thing and not infinite, because the model from which he fashioned it was also one. It is spherical, because the one who composed it has such a shape. For while that model contains the other living beings, this world contains the shapes of all things. It is smooth, and has no organ for circular movement, because there is no use for one. But indeed, the world also remains indestructible, because it is not dissolved into God original: "εἰς τὸν θεόν"; The Latin version suggests "into nothingness," which is the standard Platonic reading.. And of the whole process of generation, God is the cause, because the good is naturally inclined to do good. Of the generation of heaven, the "Best" is the cause. For of the most beautiful of created things, the best of the intelligible things is the cause. So since God is such, and heaven is like the best (being most beautiful), it would be like nothing else among created things, except for God. He composed the world out of fire, water, air, and earth. Out of fire, so that it might be visible; out of earth, so that it might be solid; out of water and air, so that it might be proportional; for the powers of solids are proportional by two means, so that the whole might become one. He used all the elements so that the world might be perfect and indestructible. Time became an image of the eternal. While eternity always remains, the motion of heaven is time. For night and day, month, and all such things are parts of time. Therefore, along with the nature of the world, time also exists; it is simultaneous with it. For the generation of time, the sun, moon, and the wandering stars were created, so that the number of the hours might be clearly visible and living beings might participate in number; for this, God kindled the light of the sun. The circle of the moon is near the earth, and in the following circle is the sun, and in those above are the planets. The world is altogether animate, because it is bound to an animate motion; and so that the world might be perfected, becoming like the intelligible animal, the nature of the other animals was created. Since that model had them, it was necessary for heaven to have them too. Therefore, the gods are mostly fiery; and there are three other kinds: the winged, the aquatic, and those that walk the earth. The earth is the oldest of the gods in heaven. It was created as a workmanship so as to make night and day. Being at the center, it moves around the center. Furthermore, there are two causes: some are for permanence, and others (he says) must be called "causes of necessity." These are air, fire, earth, and water. While they are not elements in the strict sense of accuracy, they are "receptive" things. These are composed from triangles, and are dissolved into them. Their elements are the oblong triangle original: "προμήκες" (promêkes); specifically the scalene right triangle used to construct the Platonic solids in the "Timaeus." and the isosceles triangle. The principles and causes are therefore the two mentioned: God as the model, and Matter, which must be formless, just as with other receptive things. The cause of these is from necessity. For receiving the ideas in some way, Matter generates the essences; it is moved because of the dissimilarity of its power, and being moved, it moves those things being moved away from itself. For these things were previously moved irrationally and without order; but when he began to compose the world, from those things received by God...