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 with one another will be all one。 If the universal
frame had been created a surface only and having no depth； a single
mean would have sufficed to bind together itself and the other
terms； but now； as the world must be solid； and solid bodies are
always compacted not by one mean but by two； God placed water and
air in the mean between fire and earth； and made them to have the same
proportion so far as was possible （as fire is to air so is air to
water； and as air is to water so is water to earth）； and thus he bound
and put together a visible and tangible heaven。 And for these reasons；
and out of such elements which are in number four； the body of the
world was created； and it was harmonised by proportion； and
therefore has the spirit of friendship； and having been reconciled
to itself； it was indissoluble by the hand of any other than the
framer。
Now the creation took up the whole of each of the four elements； for
the Creator compounded the world out of all the fire and all the water
and all the air and all the earth； leaving no part of any of them
nor any power of them outside。 His intention was； in the first
place； that the animal should be as far as possible a perfect whole
and of perfect parts： secondly； that it should be one； leaving no
remnants out of which another such world might be created： and also
that it should be free from old age and unaffected by disease。
Considering that if heat and cold and other powerful forces which
unite bodies surround and attack them from without when they are
unprepared； they decompose them； and by bringing diseases and old
age upon them； make them waste away…for this cause and on these
grounds he made the world one whole； having every part entire； and
being therefore perfect and not liable to old age and disease。 And
he gave to the world the figure which was suitable and also natural。
Now to the animal which was to comprehend all animals； that figure was
suitable which comprehends within itself all other figures。
Wherefore he made the world in the form of a globe； round as from a
lathe； having its extremes in every direction equidistant from the
centre； the most perfect and the most like itself of all figures；
for he considered that the like is infinitely fairer than the
unlike。 This he finished off； making the surface smooth all around for
many reasons； in the first place； because the living being had no need
of eyes when there was nothing remaining outside him to be seen； nor
of ears when there was nothing to be heard； and there was no
surrounding atmosphere to be breathed； nor would there have been any
use of organs by the help of which he might receive his food or get
rid of what he had already digested； since there was nothing which
went from him or came into him： for there was nothing beside him。 Of
design he was created thus； his own waste providing his own food；
and all that he did or suffered taking place in and by himself。 For
the Creator conceived that a being which was self…sufficient would
be far more excellent than one which lacked anything； and； as he had
no need to take anything or defend himself against any one； the
Creator did not think it necessary to bestow upon him hands： nor had
he any need of feet； nor of the whole apparatus of walking； but the
movement suited to his spherical form was assigned to him； being of
all the seven that which is most appropriate to mind and intelligence；
and he was made to move in the same manner and on the same spot；
within his own limits revolving in a circle。 All the other six motions
were taken away from him； and he was made not to partake of their
deviations。 And as this circular movement required no feet； the
universe was created without legs and without feet。
Such was the whole plan of the eternal God about the god that was to
be； to whom for this reason he gave a body； smooth and even； having
a surface in every direction equidistant from the centre