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moistened； and that the mother substance becomes earth and air； in
so far as she receives the impressions of them。
Let us consider this question more precisely。 Is there any
self…existent fire？ and do all those things which we call
self…existent exist？ or are only those things which we see； or in some
way perceive through the bodily organs； truly existent； and nothing
whatever besides them？ And is all that which； we call an
intelligible essence nothing at all； and only a name？ Here is a
question which we must not leave unexamined or undetermined； nor
must we affirm too confidently that there can be no decision；
neither must we interpolate in our present long discourse a digression
equally long； but if it is possible to set forth a great principle
in a few words； that is just what we want。
Thus I state my view：…If mind and true opinion are two distinct
classes； then I say that there certainly are these self…existent ideas
unperceived by sense； and apprehended only by the mind； if； however；
as some say； true opinion differs in no respect from mind； then
everything that we perceive through the body is to be regarded as most
real and certain。 But we must affirm that to be distinct； for they
have a distinct origin and are of a different nature； the one is
implanted in us by instruction； the other by persuasion； the one is
always accompanied by true reason； the other is without reason； the
one cannot be overcome by persuasion； but the other can： and lastly；
every man may be said to share in true opinion； but mind is the
attribute of the gods and of very few men。 Wherefore also we must
acknowledge that there is one kind of being which is always the
same； uncreated and indestructible； never receiving anything into
itself from without； nor itself going out to any other； but
invisible and imperceptible by any sense； and of which the
contemplation is granted to intelligence only。 And there is another
nature of the same name with it； and like to it； perceived by sense；
created； always in motion； becoming in place and again vanishing out
of place； which is apprehended by opinion and sense。 And there is a
third nature； which is space； and is eternal； and admits not of
destruction and provides a home for all created things； and is
apprehended without the help of sense； by a kind of spurious reason；
and is hardly real； which we beholding as in a dream； say of all
existence that it must of necessity be in some place and occupy a
space； but that what is neither in heaven nor in earth has no
existence。 Of these and other things of the same kind； relating to the
true and waking reality of nature； we have only this dreamlike
sense； and we are unable to cast off sleep and determine the truth
about them。 For an image； since the reality； after which it is
modelled； does not belong to it； and it exists ever as the fleeting
shadow of some other； must be inferred to be in another ＇i。e。 in space
＇； grasping existence in some way or other； or it could not be at all。
But true and exact reason； vindicating the nature of true being；
maintains that while two things ＇i。e。 the image and space＇ are
different they cannot exist one of them in the other and so be one and
also two at the same time。
Thus have I concisely given the result of my thoughts； and my
verdict is that being and space and generation； these three； existed
in their three ways before the heaven； and that the nurse of
generation； moistened by water and inflamed by fire； and receiving the
forms of earth and air； and experiencing all the affections which
accompany these； presented a strange variety of appearances； and being
full of powers which were neither similar nor equally balanced； was
never in any part in a state of equipoise； but swaying unevenly hither
and thither； was shaken by them； and by its motion again shook them；
and the elements when moved were separated and carried continually；
some one way； some another； as； when rain is shaken and winnowed by
fans and other instruments used in the threshing of corn； the close
and heavy particles are borne away and settle in one direction； and
the loose and light particles in another。 In this manner； the four
kinds or elements were then shaken by the receiving vessel； which；
moving like a winnowing machine； scattered far away from one another
the elements most unlike； and forced the most similar elements into
dose contact。 Wherefore also the various elements had different places
before they were arranged so as to form the universe。 At first； they
were all without reason and measure。 But when the world began to get
into order； fire and water and earth and air had only certain faint
traces of themselves； and were altogether such as everything might
be expected to be in the absence of God； this； I say； was their nature
at that time； and God fashioned them by form and number。 Let it be
consistently maintained by us in all that we say that God made them as
far as possible the fairest and best； out of things which were not
fair and good。 And now I will endeavour to show you the disposition
and generation of them by an unaccustomed argument； which am compelled
to use； but I believe that you will be able to follow me； for your
education has made you familiar with the methods of science。
In the first place； then； as is evident to all； fire and earth and
water and air are bodies。 And every sort of body possesses solidity；
and every solid must necessarily be contained in planes； and every
plane rectilinear figure is composed of triangles； and all triangles
are originally of two kinds； both of which are made up of one right
and two acute angles； one of them has at either end of the base the
half of a divided right angle； having equal sides； while in the
other the right angle is divided into unequal parts； having unequal
sides。 These； then； proceeding by a combination of probability with
demonstration； we assume to be the original elements of fire and the
other bodies； but the principles which are prior to these God only
knows； and he of men who is the friend God。 And next we have to
determine what are the four most beautiful bodies which are unlike one
another； and of which some are capable of resolution into one another；
for having discovered thus much； we shall know the true origin of
earth and fire and of the proportionate and intermediate elements。 And
then we shall not be willing to allow that there are any distinct
kinds of visible bodies fairer than these。 Wherefore we must endeavour
to construct the four forms of bodies which excel in beauty； and
then we shall be able to say that we have sufficiently apprehended
their nature。 Now of the two triangles； the isosceles has one form
only； the scalene or unequal…sided has an infinite number。 Of the
infinite forms we must select the most beautiful； if we are to proceed
in due order； and any one who can point out a more beautiful form than
ours for the construction of these bodies； shall carry off the palm；
not as an enemy； but as a friend。 Now； the one which we maintain to be
the most beautiful of