Timaeus. ПлатонЧитать онлайн книгу.
that is the third question…The form of the perfect animal was a whole, and contained all intelligible beings, and the visible animal, made after the pattern of this, included all visible creatures.
Are there many worlds or one only? – that is the fourth question…One only. For if in the original there had been more than one they would have been the parts of a third, which would have been the true pattern of the world; and therefore there is, and will ever be, but one created world. Now that which is created is of necessity corporeal and visible and tangible, – visible and therefore made of fire, – tangible and therefore solid and made of earth. But two terms must be united by a third, which is a mean between them; and had the earth been a surface only, one mean would have sufficed, but two means are required to unite solid bodies. And as the world was composed of solids, between the elements of fire and earth God placed two other elements of air and water, and arranged them in a continuous proportion —
fire: air::air: water, and air: water::water: earth, and so put together a visible and palpable heaven, having harmony and friendship in the union of the four elements; and being at unity with itself it was indissoluble except by the hand of the framer. Each of the elements was taken into the universe whole and entire; for he considered that the animal should be perfect and one, leaving no remnants out of which another animal could be created, and should also be free from old age and disease, which are produced by the action of external forces. And as he was to contain all things, he was made in the all-containing form of a sphere, round as from a lathe and every way equidistant from the centre, as was natural and suitable to him. He was finished and smooth, having neither eyes nor ears, for there was nothing without him which he could see or hear; and he had no need to carry food to his mouth, nor was there air for him to breathe; and he did not require hands, for there was nothing of which he could take hold, nor feet, with which to walk. All that he did was done rationally in and by himself, and he moved in a circle turning within himself, which is the most intellectual of motions; but the other six motions were wanting to him; wherefore the universe had no feet or legs.
And so the thought of God made a God in the image of a perfect body, having intercourse with himself and needing no other, but in every part harmonious and self-contained and truly blessed. The soul was first made by him – the elder to rule the younger; not in the order in which our wayward fancy has led us to describe them, but the soul first and afterwards the body. God took of the unchangeable and indivisible and also of the divisible and corporeal, and out of the two he made a third nature, essence, which was in a mean between them, and partook of the same and the other, the intractable nature of the other being compressed into the same. Having made a compound of all the three, he proceeded to divide the entire mass into portions related to one another in the ratios of 1, 2, 3, 4, 9, 8, 27, and proceeded to fill up the double and triple intervals thus —
– over 1, 4/3, 3/2, – over 2, 8/3, 3, – over 4, 16/3, 6, – over 8:
– over 1, 3/2, 2, – over 3, 9/2, 6, – over 9, 27/2, 18, – over 27;
in which double series of numbers are two kinds of means; the one exceeds and is exceeded by equal parts of the extremes, e.g. 1, 4/3, 2; the other kind of mean is one which is equidistant from the extremes – 2, 4, 6. In this manner there were formed intervals of thirds, 3:2, of fourths, 4:3, and of ninths, 9:8. And next he filled up the intervals of a fourth with ninths, leaving a remnant which is in the ratio of 256:243. The entire compound was divided by him lengthways into two parts, which he united at the centre like the letter X, and bent into an inner and outer circle or sphere, cutting one another again at a point over against the point at which they cross. The outer circle or sphere was named the sphere of the same – the inner, the sphere of the other or diverse; and the one revolved horizontally to the right, the other diagonally to the left. To the sphere of the same which was undivided he gave dominion, but the sphere of the other or diverse was distributed into seven unequal orbits, having intervals in ratios of twos and threes, three of either sort, and he bade the orbits move in opposite directions to one another – three of them, the Sun, Mercury, Venus, with equal swiftness, and the remaining four – the Moon, Saturn, Mars, Jupiter, with unequal swiftness to the three and to one another, but all in due proportion.
When the Creator had made the soul he made the body within her; and the soul interfused everywhere from the centre to the circumference of heaven, herself turning in herself, began a divine life of rational and everlasting motion. The body of heaven is visible, but the soul is invisible, and partakes of reason and harmony, and is the best of creations, being the work of the best. And being composed of the same, the other, and the essence, these three, and also divided and bound in harmonical proportion, and revolving within herself – the soul when touching anything which has essence, whether divided or undivided, is stirred to utter the sameness or diversity of that and some other thing, and to tell how and when and where individuals are affected or related, whether in the world of change or of essence. When reason is in the neighbourhood of sense, and the circle of the other or diverse is moving truly, then arise true opinions and beliefs; when reason is in the sphere of thought, and the circle of the same runs smoothly, then intelligence is perfected.
When the Father who begat the world saw the image which he had made of the Eternal Gods moving and living, he rejoiced; and in his joy resolved, since the archetype was eternal, to make the creature eternal as far as this was possible. Wherefore he made an image of eternity which is time, having an uniform motion according to number, parted into months and days and years, and also having greater divisions of past, present, and future. These all apply to becoming in time, and have no meaning in relation to the eternal nature, which ever is and never was or will be; for the unchangeable is never older or younger, and when we say that he 'was' or 'will be,' we are mistaken, for these words are applicable only to becoming, and not to true being; and equally wrong are we in saying that what has become IS become and that what becomes IS becoming, and that the non-existent IS non-existent…These are the forms of time which imitate eternity and move in a circle measured by number.
Thus was time made in the image of the eternal nature; and it was created together with the heavens, in order that if they were dissolved, it might perish with them. And God made the sun and moon and five other wanderers, as they are called, seven in all, and to each of them he gave a body moving in an orbit, being one of the seven orbits into which the circle of the other was divided. He put the moon in the orbit which was nearest to the earth, the sun in that next, the morning star and Mercury in the orbits which move opposite to the sun but with equal swiftness – this being the reason why they overtake and are overtaken by one another. All these bodies became living creatures, and learnt their appointed tasks, and began to move, the nearer more swiftly, the remoter more slowly, according to the diagonal movement of the other. And since this was controlled by the movement of the same, the seven planets in their courses appeared to describe spirals; and that appeared fastest which was slowest, and that which overtook others appeared to be overtaken by them. And God lighted a fire in the second orbit from the earth which is called the sun, to give light over the whole heaven, and to teach intelligent beings that knowledge of number which is derived from the revolution of the same. Thus arose day and night, which are the periods of the most intelligent nature; a month is created by the revolution of the moon, a year by that of the sun. Other periods of wonderful length and complexity are not observed by men in general; there is moreover a cycle or perfect year at the completion of which they all meet and coincide…To this end the stars came into being, that the created heaven might imitate the eternal nature.
Thus far the universal animal was made in the divine image, but the other animals were not as yet included in him. And God created them according to the patterns or species of them which existed in the divine original. There are four of them: one of gods, another of birds, a third of fishes, and a fourth of animals. The gods were made in the form of a circle, which is the most perfect figure and the figure of the universe. They were created chiefly of fire, that they might be bright, and were made to know and follow the best, and to be scattered over the heavens, of which they were to be the glory. Two kinds of motion were assigned to them – first, the revolution in the same and around the same, in peaceful unchanging thought of the same; and to this was added a forward motion which was under the control of the same. Thus then the fixed stars were created, being divine and eternal animals, revolving on the same spot, and the wandering stars, in their courses,