Stephanus 31

31a the living things akin to it by nature. Did we speak rightly, then, in calling the heaven one, or would it have been more correct to speak of many, and without end? One—if, that is, it was made in accordance with its model. For that which embraces all intelligible living things could never be, with a second beside it; for then there would have to be another living creature embracing those two, of which they would be parts, and no longer would those two embrace—rather, this here would more rightly be said to be made like that embracing one. 31b So that this one might be like the all-complete living creature in its singleness, for these reasons he who made worlds made neither two nor an endless number, but this one heaven, alone begotten, having come to be, is and ever shall be.

That which comes to be must be body-like, visible, and tangible; yet nothing apart from fire would ever become visible, nor anything tangible without some solidity, nor anything solid without earth. So the god, at the beginning of the whole, set about composing its body out of fire and earth. But two things alone cannot be well joined without a third; 31c for there must be some bond in the middle drawing the two together. And the most beautiful of bonds is that which makes of itself and the things bound as much one as possible; and proportion is by nature the thing that best accomplishes this.

Timaeus: For whenever, of three numbers or masses

31a the living things whose nature is akin to its own. Did we speak rightly, then, when we said it is one heaven? Or would it be more right to say there are many, endless heavens? It is one, if it was made in the likeness of the model. That which holds all the intelligible living things could never be a second one beside another. There would have to be another living thing around those two, of which those two would be parts. And then this world would no longer be said to be like those two. It would more rightly be said to be like that other one, the one that holds them. So that this world may be like the complete living thing in its oneness, 31b the maker of worlds made neither two nor endless worlds. This heaven alone has come to be, only-begotten. It still is, and it will still be.

Now what has come to be must have a bodily form, and it must be visible and touchable. Without fire nothing could ever become visible. Without something solid nothing could become touchable. And nothing is solid without earth. So God, beginning to build the body of the whole, made it from fire and earth. But two things alone cannot be well joined without a third. 31c There must be some bond in the middle, to bring the two together. The best bond is the one that makes itself and the things it joins as much as possible one. And proportion is by nature the best at doing that.

Timaeus: For whenever among three numbers, or masses,

31a Are we right, then, in describing the Heaven as one, or would it be more correct to speak of heavens as many or infinite in number? One it must be termed, if it is to be framed after its Pattern. For that which embraces all intelligible Living Creatures could never be second, with another beside it; for if so, there must needs exist yet another Living Creature, which should embrace them both, and of which they two would each be a part; in which case this Universe could no longer be rightly described as modelled on these two, but rather on that third Creature which contains them both. 31b Wherefore, in order that this Creature might resemble the all perfect Living Creature in respect of its uniqueness, for this reason its Maker made neither two Universes nor an infinite number, but there is and will continue to be this one generated Heaven, unique of its kind.

Now that which has come into existence must needs be of bodily form, visible and tangible; yet without fire nothing could ever become visible, nor tangible without some solidity, nor solid without earth. Hence, in beginning to construct the body of the All, God was making it of fire and earth. But it is not possible that two things alone should be conjoined without a third; 31c for there must needs be some intermediary bond to connect the two. And the fairest of bonds is that which most perfectly unites into one both itself and the things which it binds together; and to effect this in the fairest manner is the natural property of proportion.

Timaeus: For whenever the middle term of any three numbers, cubic or square,