Stephanus 29

29a work it out—after the thing that holds to the same state and is ever such as it was, or after that which has come to be? If this cosmos is beautiful and its craftsman good, then plainly he looked to the everlasting; but if—and it is not lawful even to say it—to what has come to be. But it is plain to all that he looked to the everlasting: for the cosmos is the most beautiful of things that have come to be, and he the best of causes. And so, having been begotten with an eye to that which is grasped by reason and thought and holds to the same state, 29b all this being so, the cosmos must of necessity be an image of something. Now in everything it is greatest to begin at the natural beginning. Here, then, we must distinguish, concerning the image and its model, that the accounts are akin to the very things of which they are the interpreters: 29c the accounts of what is lasting and firm and discernible by thought are lasting and unshifting—and, so far as it is possible and it belongs to accounts to be unrefuted and unconquered, nothing must be lacking in them—while the accounts of what was modeled on that other, being an image, are such as befit likelihood: 29d as being is to becoming, so is truth to belief. If then, Socrates, on many subjects and about many things—about the gods and the birth of the whole—we are unable to give accounts that in every way agree with themselves and are exact, you must not be surprised; rather we must be content if we fall short of none in what is likely, remembering that I who speak, and you who judge, have a human nature; so that we should accept the likely tale about these things and seek nothing further beyond it.

Socrates: Most excellently, Timaeus, and we must accept it altogether as you direct. Your prelude we have received with wonder; now bring to its end for us the law that comes next.

Timaeus: Let us say, then, for what cause the composer composed becoming and this whole. 29e He was good; and in the good, envy about anything never arises. Being thus without envy, he wished all things to become as far as possible like himself.

Timaeus: This, then, one would most rightly receive as the most sovereign principle of becoming and of the cosmos,

29a it, toward that which is always in the same state and unchanging, or toward that which has come to be? If this cosmos is beautiful, and its craftsman good, then clearly he looked to the eternal. If not—and that no one may say—then to that which has come to be. But it is plain to everyone that he looked to the eternal. For the cosmos is the most beautiful of the things that have come to be, and he is the best of the causes. So this cosmos, having come to be, was made in likeness of that which is grasped by reason and intelligence and stays always in the same state. 29b Since these things are so, it must by every necessity be an image of something. And it is most important of all to begin from the natural beginning. So we must draw the line here, for the image and for the model it is copied from: the accounts must belong to the same kind as the things they explain. About that which is lasting and firm and seen clearly by intelligence, the accounts must be lasting and unchangeable. So far as accounts can be, they must stand beyond refutation and defeat, and 29c nothing may be lacking in them. But the accounts of the thing made in likeness of that other, which is itself an image, must be likely ones, in the same measure as those others. As being is to becoming, so is truth to belief. So, Socrates, if we find we cannot, in the many things about the gods and about the birth of the whole, give accounts that agree with themselves in every point and are exact to the full, do not be surprised. Rather, we must be content if we fall short of the likely in nothing. We must remember that I who speak 29d and you who judge have human nature. So we must accept the likely story about these things, and we must look for nothing beyond it.

Socrates: It is best, Timaeus. We must accept it fully, just as you say. We have received your opening speech with great wonder. Now finish for us, in your turn, the task you laid down.

Timaeus: Let us say, then, for what cause the maker put together becoming and 29e this whole. He was good. And no jealousy about anything ever arises in one who is good. Being free of it, he wanted everything to become as much as possible like himself.

Timaeus: This, then, is the most sovereign beginning of becoming and of the world, the one that

29a Was it after that which is self-identical and uniform, or after that which has come into existence; Now if so be that this Cosmos is beautiful and its Constructor good, it is plain that he fixed his gaze on the Eternal; but if otherwise (which is an impious supposition), his gaze was on that which has come into existence. But it is clear to everyone that his gaze was on the Eternal; for the Cosmos is the fairest of all that has come into existence, and He the best of all the Causes. So having in this wise come into existence, it has been constructed after the pattern of that which is apprehensible by reason and thought and is self-identical. 29b

Again, if these premisses be granted, it is wholly necessary that this Cosmos should be a Copy of something. Now in regard to every matter it is most important to begin at the natural beginning. Accordingly, in dealing with a copy and its model, we must affirm that the accounts given will themselves be akin to the diverse objects which they serve to explain; those which deal with what is abiding and firm and discernible by the aid of thought will be abiding and unshakable; and in so far as it is possible and fitting for statements to be irrefutable and invincible, 29c they must in no wise fall short thereof; whereas the accounts of that which is copied after the likeness of that Model, and is itself a likeness, will be analogous thereto and possess likelihood; for I as Being is to Becoming, so is Truth to Belief. Wherefore, Socrates, if in our treatment of a great host of matters regarding the Gods and the generation of the Universe we prove unable to give accounts that are always in all respects self-consistent and perfectly exact, be not thou surprised; rather we should be content if we can furnish accounts that are inferior to none in likelihood, remembering that both I who speak 29d and you who judge are but human creatures, so that it becomes us to accept the likely account of these matters and forbear to search beyond it.

Socrates: Excellent, Timaeus! We must by all means accept it, as you suggest; and certainly we have most cordially accepted your prelude; so now, we beg of you, proceed straight on with the main theme.

Timaeus: Let us now state the Cause wherefore He that constructed it 29e constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself.

This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos.