timaeu-第4章

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Athenians　and　fellow…citizens。

　　Soc。　I　see　that　I　shall　receive　in　my　turn　a　perfect　and　splendid

feast　of　reason。　And　now；　Timaeus；　you；　I　suppose；　should　speak

next；　after　duly　calling　upon　the　Gods。

　　Tim。　All　men；　Socrates；　who　have　any　degree　of　right　feeling；　at　the

beginning　of　every　enterprise；　whether　small　or　great；　always　call

upon　God。　And　we；　too；　who　are　going　to　discourse　of　the　nature　of　the

universe；　how　created　or　how　existing　without　creation；　if　we　be　not

altogether　out　of　our　wits；　must　invoke　the　aid　of　Gods　and

Goddesses　and　pray　that　our　words　may　be　acceptable　to　them　and

consistent　with　themselves。　Let　this；　then；　be　our　invocation　of　the

Gods；　to　which　I　add　an　exhortation　of　myself　to　speak　in　such

manner　as　will　be　most　intelligible　to　you；　and　will　most　accord

with　my　own　intent。

　　First　then；　in　my　judgment；　we　must　make　a　distinction　and　ask；　What

is　that　which　always　is　and　has　no　becoming；　and　what　is　that　which　is

always　becoming　and　never　is？　That　which　is　apprehended　by

intelligence　and　reason　is　always　in　the　same　state；　but　that　which　is

conceived　by　opinion　with　the　help　of　sensation　and　without　reason；　is

always　in　a　process　of　becoming　and　perishing　and　never　really　is。　Now

everything　that　becomes　or　is　created　must　of　necessity　be　created

by　some　cause；　for　without　a　cause　nothing　can　be　created。　The　work　of

the　creator；　whenever　he　looks　to　the　unchangeable　and　fashions　the

form　and　nature　of　his　work　after　an　unchangeable　pattern；　must

necessarily　be　made　fair　and　perfect；　but　when　he　looks　to　the　created

only；　and　uses　a　created　pattern；　it　is　not　fair　or　perfect。　Was　the

heaven　then　or　the　world；　whether　called　by　this　or　by　any　other

more　appropriate　name…assuming　the　name；　I　am　asking　a　question

which　has　to　be　asked　at　the　beginning　of　an　enquiry　about

anything…was　the　world；　I　say；　always　in　existence　and　without

beginning？　or　created；　and　had　it　a　beginning？　Created；　I　reply；　being

visible　and　tangible　and　having　a　body；　and　therefore　sensible；　and

all　sensible　things　are　apprehended　by　opinion　and　sense　and　are　in

a　process　of　creation　and　created。　Now　that　which　is　created　must；

as　we　affirm；　of　necessity　be　created　by　a　cause。　But　the　father　and

maker　of　all　this　universe　is　past　finding　out；　and　even　if　we　found

him；　to　tell　of　him　to　all　men　would　be　impossible。　And　there　is　still

a　question　to　be　asked　about　him：　Which　of　the　patterns　had　the

artificer　in　view　when　he　made　the　world…the　pattern　of　the

unchangeable；　or　of　that　which　is　created？　If　the　world　be　indeed　fair

and　the　artificer　good；　it　is　manifest　that　he　must　have　looked　to

that　which　is　eternal；　but　if　what　cannot　be　said　without　blasphemy　is

true；　then　to　the　created　pattern。　Every　one　will　see　that　he　must

have　looked　to；　the　eternal；　for　the　world　is　the　fairest　of　creations

and　he　is　the　best　of　causes。　And　having　been　created　in　this　way；　the

world　has　been　framed　in　the　likeness　of　that　which　is　apprehended

by　reason　and　mind　and　is　unchangeable；　and　must　therefore　of

necessity；　if　this　is　admitted；　be　a　copy　of　something。　Now　it　is

all…important　that　the　beginning　of　everything　should　be　according

to　nature。　And　in　speaking　of　the　copy　and　the　original　we　may

assume　that　words　are　akin　to　the　matter　which　they　describe；　when

they　relate　to　the　lasting　and　permanent　and　intelligible；　they

ought　to　be　lasting　and　unalterable；　and；　as　far　as　their　nature

allows；　irrefutable　and　immovable…nothing　less。　But　when　they

express　only　the　copy　or　likeness　and　not　the　eternal　things

themselves；　they　need　only　be　likely　and　analogous　to　the　real

words。　As　being　is　to　becoming；　so　is　truth　to　belief。　If　then；

Socrates；　amid　the　many　opinions　about　the　gods　and　the　generation

of　the　universe；　we　are　not　able　to　give　notions　which　are

altogether　and　in　every　respect　exact　and　consistent　with　one　another；

do　not　be　surprised。　Enough；　if　we　adduce　probabilities　as　likely　as

any　others；　for　we　must　remember　that　I　who　am　the　speaker；　and　you

who　are　the　judges；　are　only　mortal　men；　and　we　ought　to　accept　the

tale　which　is　probable　and　enquire　no　further。

　　Soc。　Excellent；　Timaeus；　and　we　will　do　precisely　as　you　bid　us。　The

prelude　is　charming；　and　is　already　accepted　by　us…may　we　beg　of　you

to　proceed　to　the　strain？

　　Tim。　Let　me　tell　you　then　why　the　creator　made　this　world　of

generation。　He　was　good；　and　the　good　can　never　have　any　jealousy　of

anything。　And　being　free　from　jealousy；　he　desired　that　all　things

should　be　as　like　himself　as　they　could　be。　This　is　in　the　truest

sense　the　origin　of　creation　and　of　the　world；　as　we　shall　do　well

in　believing　on　the　testimony　of　wise　men：　God　desired　that　all　things

should　be　good　and　nothing　bad；　so　far　as　this　was　attainable。

Wherefore　also　finding　the　whole　visible　sphere　not　at　rest；　but

moving　in　an　irregular　and　disorderly　fashion；　out　of　disorder　he

brought　order；　considering　that　this　was　in　every　way　better　than

the　other。　Now　the　deeds　of　the　best　could　never　be　or　have　been　other

than　the　fairest；　and　the　creator；　reflecting　on　the　things　which

are　by　nature　visible；　found　that　no　unintelligent　creature　taken　as　a

whole　was　fairer　than　the　intelligent　taken　as　a　whole；　and　that

intelligence　could　not　be　present　in　anything　which　was　devoid　of

soul。　For　which　reason；　when　he　was　framing　the　universe；　he　put

intelligence　in　soul；　and　soul　in　body；　that　he　might　be　the　creator

of　a　work　which　was　by　nature　fairest　and　best。　Wherefore；　using　the

language　of　probability；　we　may　say　that　the　world　became　a　living

creature　truly　endowed　with　soul　and　intelligence　by　the　providence　of

God。

　　This　being　supposed；　let　us　proceed　to　the　next　stage：　In　the

likeness　of　what　animal　did　the　Creator　make　the　world？　It　would　be　an

unworthy　thing　to　liken　it　to　any　nature　which　exists　as　a　part

only；　for　nothing　can　be　beautiful　which　is　like　any　imperfect

thing；　but　let　us　suppose　the　world　to　be　the　very　image　of　that　whole

of　which　all　other　animals　both　individually　and　in　their　tribes　are

portions。　For　the　original　of　the　universe　contains　in　itself　all

intelligible　beings；　just　as　this　world　comprehends　us　and　all　other

visible　creatures。　For　the　Deity；　intending　to　make　this　world　like

the　fairest　and　most　perfect　of　intelligible　beings；　framed　one

visible　animal　comprehending　within　itself　all　other　animals　of　a

kindred　nature。　Are　we　right　in　saying　that　there　is　one　world；　or

that　they　are　many　and　infinite？　There　must　be　one　only；　if　the

created　copy　is　to　accord　with　the　original。　For　that　which　includes

all　other　intelligible　creatures　cannot　have　a　second　or　companion；　in

that　case　there　would　be　need　of　another　living　being　which　would

include　both；　and　of　which　they　would　be　parts；　and　the　likeness　would

be　more　truly　said　to　resemble　not　them；　but　that　other　which　included

them。　In　order　then　that　the　world　might　be　solitary；　like　the　perfect

animal；　the　creator　made　not　two　worlds　or　an　infinite　number　of　them；

but　there　is　and　ever　will　be　one　only…begotten　and　created　heaven。

　　Now　that　which　is　created　is　of　necessity　corporeal；　and　also

visible　and　tangible。　And　nothing　is　visible　where　there　is　no　fire；

or　tangible　which　has　no　solidity；　and　nothing　is　solid　without　earth。

Wherefore　also　God　in　the　beginning　of　creation　made　the　body　of　the

universe　to　consist　of　fire　and　earth。　But　two　things　cannot　be

rightly　put　together　without　a　third；　there　must　be　some　bond　of　union

between　them。　And　the　fairest　bond　is　that　which　makes　the　most

complete　fusion　of　itself　and　the　things　which　it　combines；　and

proportion　is　best　adapted　to　effect　such　a　union。　For　whenever　in　any

three　numbers；　whether　cube　or　square；　there　is　a　mean；　which　is　to

the　last　term　what　the　first　term　is　to　it；　and　again；　when　the　mean

is　to　the　first　term　as　the　last　term　is　to　the　mean…then　the　mean

becoming　first　and　last；　and　the　first　and　last　both　becoming　means；

they　will　all　of　them　of　necessity　come　to　be　the　same；　and　having

become　the　same　wit