eternal

aion

Soc. Nor can we reasonably say, Cratylus, that there is knowledge at all, if everything is in a state of transition and there is nothing abiding ; for knowledge too cannot continue to be knowledge unless continuing always to abide and exist. But if the very nature of knowledge changes, at the time when the change occurs there will be no knowledge ; and if the transition is always going on, there will always be no knowledge, and, according to this view, there will be no one to know and nothing to be known : but if that which knows and that which is known exist ever, and the beautiful and the good and every other thing also exist, then I do not think that they can resemble a process or flux, as we were just now supposing. Whether there is this ETERNAL nature in things, or whether the truth is what Heracleitus and his followers and many others say, is a question hard to determine ; and no man of sense will like to put himself or the education of his mind in the power of names : neither will he so far trust names or the givers of names as to be confident in any knowledge which condemns himself and other existences to an unhealthy state of unreality ; he will not believe that all things leak like a pot, or imagine that the world is a man who has a running at the nose. This may be true, Cratylus, but is also very likely to be untrue ; and therefore I would not have you be too easily persuaded of it. Reflect well and like a man, and do not easily accept such a doctrine ; for you are young and of an age to learn. And when you have found the truth, come and tell me. CRATYLUS

I was astonished at her words, and said : “Is this really true, O thou wise Diotima ?” And she answered with all the authority of an accomplished sophist : “Of that, Socrates, you may be assured ; — think only of the ambition of men, and you will wonder at the senselessness of their ways, unless you consider how they are stirred by the love of an immortality of fame. They are ready to run all risks greater far than they would have for their children, and to spend money and undergo any sort of toil, and even to die, for the sake of leaving behind them a name which shall be ETERNAL. Do you imagine that Alcestis would have died to save Admetus, or Achilles to avenge Patroclus, or your own Codrus in order to preserve the kingdom for his sons, if they had not imagined that the memory of their virtues, which still survives among us, would be immortal ? Nay,” she said, “I am persuaded that all men do all things, and the better they are the more they do them, in hope of the glorious fame of immortal virtue ; for they desire the immortal. SYMPOSIUM

No other proof is needed, he said ; for if the immortal, being ETERNAL, is liable to perish, then nothing is imperishable. PHAEDO

Str. First of all, she takes the ETERNAL element of the soul and binds it with a divine cord, to which it is akin, and then the animal nature, and binds that with human cords. STATESMAN

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. TIMAEUS

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, a body entire and perfect, and formed out of perfect bodies. And in the centre he put the soul, which he diffused throughout the body, making it also to be the exterior environment of it ; and he made the universe a circle moving in a circle, one and solitary, yet by reason of its excellence able to converse with itself, and needing no other friendship or acquaintance. Having these purposes in view he created the world a blessed god. TIMAEUS

When the father creator saw the creature which he had made moving and living, the created image of the ETERNAL gods, he rejoiced, and in his joy determined to make the copy still more like the original ; and as this was ETERNAL, he sought to make the universe ETERNAL, so far as might be. Now the nature of the ideal being was everlasting, but to bestow this attribute in its fulness upon a creature was impossible. Wherefore he resolved to have a moving image of eternity, and when he set in order the heaven, he made this image ETERNAL but moving according to number, while eternity itself rests in unity ; and this image we call time. For there were no days and nights and months and years before the heaven was created, but when he constructed the heaven he created them also. They are all parts of time, and the past and future are created species of time, which we unconsciously but wrongly transfer to the ETERNAL essence ; for we say that he “was,” he “is,” he “will be,” but the truth is that “is” alone is properly attributed to him, and that “was” and “will be” only to be spoken of becoming in time, for they are motions, but that which is immovably the same cannot become older or younger by time, nor ever did or has become, or hereafter will be, older or younger, nor is subject at all to any of those states which affect moving and sensible things and of which generation is the cause. These are the forms of time, which imitates eternity and revolves according to a law of number. Moreover, when we say that what has become is become and what becomes is becoming, and that what will become is about to become and that the non-existent is non-existent — all these are inaccurate modes of expression. But perhaps this whole subject will be more suitably discussed on some other occasion. TIMAEUS

Time, then, and the heaven came into being at the same instant in order that, having been created together, if ever there was to be a dissolution of them, they might be dissolved together. It was framed after the pattern of the ETERNAL nature, that it might resemble this as far as was possible ; for the pattern exists from eternity, and the created heaven has been, and is, and will be, in all time. Such was the mind and thought of God in the creation of time. The sun and moon and five other stars, which are called the planets, were created by him in order to distinguish and preserve the numbers of time ; and when he had made their several bodies, he placed them in the orbits in which the circle of the other was revolving — in seven orbits seven stars. First, there was the moon in the orbit nearest the earth, and next the sun, in the second orbit above the earth ; then came the morning star and the star sacred to Hermes, moving in orbits which have an equal swiftness with the sun, but in an opposite direction ; and this is the reason why the sun and Hermes and Lucifer overtake and are overtaken by each other. To enumerate the places which he assigned to the other stars, and to give all the reasons why he assigned them, although a secondary matter, would give more trouble than the primary. These things at some future time, when we are at leisure, may have the consideration which they deserve, but not at present. TIMAEUS

Now, when all the stars which were necessary to the creation of time had attained a motion suitable to them, — and had become living creatures having bodies fastened by vital chains, and learnt their appointed task, moving in the motion of the diverse, which is diagonal, and passes through and is governed by the motion of the same, they revolved, some in a larger and some in a lesser orbit — those which had the lesser orbit revolving faster, and those which had the larger more slowly. Now by reason of the motion of the same, those which revolved fastest appeared to be overtaken by those which moved slower although they really overtook them ; for the motion of the same made them all turn in a spiral, and, because some went one way and some another, that which receded most slowly from the sphere of the same, which was the swiftest, appeared to follow it most nearly. That there might be some visible measure of their relative swiftness and slowness as they proceeded in their eight courses, God lighted a fire, which we now call the sun, in the second from the earth of these orbits, that it might give light to the whole of heaven, and that the animals, as many as nature intended, might participate in number, learning arithmetic from the revolution of the same and the like. Thus then, and for this reason the night and the day were created, being the period of the one most intelligent revolution. And the month is accomplished when the moon has completed her orbit and overtaken the sun, and the year when the sun has completed his own orbit. Mankind, with hardly an exception, have not remarked the periods of the other stars, and they have no name for them, and do not measure them against one another by the help of number, and hence they can scarcely be said to know that their wanderings, being infinite in number and admirable for their variety, make up time. And yet there is no difficulty in seeing that the perfect number of time fulfils the perfect year when all the eight revolutions, having their relative degrees of swiftness, are accomplished together and attain their completion at the same time, measured by the rotation of the same and equally moving. After this manner, and for these reasons, came into being such of the stars as in their heavenly progress received reversals of motion, to the end that the created heaven might imitate the ETERNAL nature, and be as like as possible to the perfect and intelligible animal. TIMAEUS

Thus far and until the birth of time the created universe was made in the likeness of the original, but inasmuch as all animals were not yet comprehended therein, it was still unlike. What remained, the creator then proceeded to fashion after the nature of the pattern. Now as in the ideal animal the mind perceives ideas or species of a certain nature and number, he thought that this created animal ought to have species of a like nature and number. There are four such ; one of them is the heavenly race of the gods ; another, the race of birds whose way is in the air ; the third, the watery species ; and the fourth, the pedestrian and land creatures. Of the heavenly and divine, he created the greater part out of fire, that they might be the brightest of all things and fairest to behold, and he fashioned them after the likeness of the universe in the figure of a circle, and made them follow the intelligent motion of the supreme, distributing them over the whole circumference of heaven, which was to be a true cosmos or glorious world spangled with them all over. And he gave to each of them two movements : the first, a movement on the same spot after the same manner, whereby they ever continue to think consistently the same thoughts about the same things ; the second, a forward movement, in which they are controlled by the revolution of the same and the like ; but by the other five motions they were unaffected, in order that each of them might attain the highest perfection. And for this reason the fixed stars were created, to be divine and ETERNAL animals, ever-abiding and revolving after the same manner and on the same spot ; and the other stars which reverse their motion and are subject to deviations of this kind, were created in the manner already described. The earth, which is our nurse, clinging around the pole which is extended through the universe, he framed to be the guardian and artificer of night and day, first and eldest of gods that are in the interior of heaven. Vain would be the attempt to tell all the figures of them circling as in dance, and their juxtapositions, and the return of them in their revolutions upon themselves, and their approximations, and to say which of these deities in their conjunctions meet, and which of them are in opposition, and in what order they get behind and before one another, and when they are severally eclipsed to our sight and again reappear, sending terrors and intimations of the future to those who cannot calculate their movements — to attempt to tell of all this without a visible representation of the heavenly system would be labour in vain. Enough on this head ; and now let what we have said about the nature of the created and visible gods have an end. TIMAEUS

In the first place, we see that what we just now called water, by condensation, I suppose, becomes stone and earth ; and this same element, when melted and dispersed, passes into vapour and air. Air, again, when inflamed, becomes fire ; and again fire, when condensed and extinguished, passes once more into the form of air ; and once more, air, when collected and condensed, produces cloud and mist ; and from these, when still more compressed, comes flowing water, and from water comes earth and stones once more ; and thus generation appears to be transmitted from one to the other in a circle. Thus, then, as the several elements never present themselves in the same form, how can any one have the assurance to assert positively that any of them, whatever it may be, is one thing rather than another ? No one can. But much the safest plan is to speak of them as follows : — Anything which we see to be continually changing, as, for example, fire, we must not call “this” or “that,” but rather say that it is “of such a nature” ; nor let us speak of water as “this” ; but always as “such” ; nor must we imply that there is any stability in any of those things which we indicate by the use of the words “this” and “that,” supposing ourselves to signify something thereby ; for they are too volatile to be detained in any such expressions as “this,” or “that,” or “relative to this,” or any other mode of speaking which represents them as permanent. We ought not to apply “this” to any of them, but rather the word “such” ; which expresses the similar principle circulating in each and all of them ; for example, that should be called “fire” which is of such a nature always, and so of everything that has generation. That in which the elements severally grow up, and appear, and decay, is alone to be called by the name “this” or “that” ; but that which is of a certain nature, hot or white, or anything which admits of opposite equalities, and all things that are compounded of them, ought not to be so denominated. Let me make another attempt to explain my meaning more clearly. Suppose a person to make all kinds of figures of gold and to be always transmuting one form into all the rest — somebody points to one of them and asks what it is. By far the safest and truest answer is, That is gold ; and not to call the triangle or any other figures which are formed in the gold “these,” as though they had existence, since they are in process of change while he is making the assertion ; but if the questioner be willing to take the safe and indefinite expression, “such,” we should be satisfied. And the same argument applies to the universal nature which receives all bodies — that must be always called the same ; for, while receiving all things, she never departs at all from her own nature, and never in any way, or at any time, assumes a form like that of any of the things which enter into her ; she is the natural recipient of all impressions, and is stirred and informed by them, and appears different from time to time by reason of them. But the forms which enter into and go out of her are the likenesses of real existences modelled after their patterns in wonderful and inexplicable manner, which we will hereafter investigate. For the present we have only to conceive of three natures : first, that which is in process of generation ; secondly, that in which the generation takes place ; and thirdly, that of which the thing generated is a resemblance. And we may liken the receiving principle to a mother, and the source or spring to a father, and the intermediate nature to a child ; and may remark further, that if the model is to take every variety of form, then the matter in which the model is fashioned will not be duly prepared, unless it is formless, and free from the impress of any of these shapes which it is hereafter to receive from without. For if the matter were like any of the supervening forms, then whenever any opposite or entirely different nature was stamped upon its surface, it would take the impression badly, because it would intrude its own shape. Wherefore, that which is to receive all forms should have no form ; as in making perfumes they first contrive that the liquid substance which is to receive the scent shall be as inodorous as possible ; or as those who wish to impress figures on soft substances do not allow any previous impression to remain, but begin by making the surface as even and smooth as possible. In the same way that which is to receive perpetually and through its whole extent the resemblances of all ETERNAL beings ought to be devoid of any particular form. Wherefore, the mother and receptacle of all created and visible and in any way sensible things, is not to be termed earth, or air, or fire, or water, or any of their compounds or any of the elements from which these are derived, but is an invisible and formless being which receives all things and in some mysterious way partakes of the intelligible, and is most incomprehensible. In saying this we shall not be far wrong ; as far, however, as we can attain to a knowledge of her from the previous considerations, we may truly say that fire is that part of her nature which from time to time is inflamed, and water that which is moistened, and that the mother substance becomes earth and air, in so far as she receives the impressions of them. TIMAEUS

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. TIMAEUS

In the next place we have to consider that there are divers kinds of fire. There are, for example, first, flame ; and secondly, those emanations of flame which do not burn but only give light to the eyes ; thirdly, the remains of fire, which are seen in red-hot embers after the flame has been extinguished. There are similar differences in the air ; of which the brightest part is called the aether, and the most turbid sort mist and darkness ; and there are various other nameless kinds which arise from the inequality of the triangles. Water, again, admits in the first place of a division into two kinds ; the one liquid and the other fusile. The liquid kind is composed of the small and unequal particles of water ; and moves itself and is moved by other bodies owing to the want of uniformity and the shape of its particles ; whereas the fusile kind, being formed of large and uniform particles, is more stable than the other, and is heavy and compact by reason of its uniformity. But when fire gets in and dissolves the particles and destroys the uniformity, it has greater mobility, and becoming fluid is thrust forth by the neighbouring air and spreads upon the earth ; and this dissolution of the solid masses is called melting, and their spreading out upon the earth flowing. Again, when the fire goes out of the fusile substance, it does not pass into vacuum, but into the neighbouring air ; and the air which is displaced forces together the liquid and still moveable mass into the place which was occupied by the fire, and unites it with itself. Thus compressed the mass resumes its equability, and is again at unity with itself, because the fire which was the author of the inequality has retreated ; and this departure of the fire is called cooling, and the coming together which follows upon it is termed congealment. Of all the kinds termed fusile, that which is the densest and is formed out of the finest and most uniform parts is that most precious possession called gold, which is hardened by filtration through rock ; this is unique in kind, and has both a glittering and a yellow colour. A shoot of gold, which is so dense as to be very hard, and takes a black colour, is termed adamant. There is also another kind which has parts nearly like gold, and of which there are several species ; it is denser than gold, and it contains a small and fine portion of earth, and is therefore harder, yet also lighter because of the great interstices which it has within itself ; and this substance, which is one of the bright and denser kinds of water, when solidified is called copper. There is an alloy of earth mingled with it, which, when the two parts grow old and are disunited, shows itself separately and is called rust. The remaining phenomena of the same kind there will be no difficulty in reasoning out by the method of probabilities. A man may sometimes set aside meditations about ETERNAL things, and for recreation turn to consider the truths of generation which are probable only ; he will thus gain a pleasure not to be repented of, and secure for himself while he lives a wise and moderate pastime. Let us grant ourselves this indulgence, and go through the probabilities relating to the same subjects which follow next in order. TIMAEUS

Soc. He is labouring, not after ETERNAL being, but about things which are becoming, or which will or have become. PHILEBUS

Soc. Let us say that the stable and pure and true and unalloyed has to do with the things which are ETERNAL and unchangeable and unmixed, or if not, at any rate what is most akin to them has ; and that all other things are to be placed in a second or inferior class. PHILEBUS

Soc. Then, Protarchus, you will proclaim everywhere, by word of mouth to this company, and by messengers bearing the tidings far and wide, that pleasure is not the first of possessions, nor yet the second, but that in measure, and the mean, and the suitable, and the like, the ETERNAL nature has been found. PHILEBUS

Ath. Remember, my good friend, what I said at first about the Cretan laws, that they look to one thing only, and this, as you both agreed, was war ; and I replied that such laws, in so far as they tended to promote virtue, were good ; but in that they regarded a part only, and not the whole of virtue, I disapproved of them. And now I hope that you in your turn will follow and watch me if I legislate with a view to anything but virtue, or with a view to a part of virtue only. For I consider that the true lawgiver, like an archer, aims only at that on which some ETERNAL beauty is always attending, and dismisses everything else, whether wealth or any other benefit, when separated from virtue. I was saying that the imitation of enemies was a bad thing ; and I was thinking of a case in which a maritime people are harassed by enemies, as the Athenians were by Minos (I do not speak from any desire to recall past grievances) ; but he, as we know, was a great naval potentate, who compelled the inhabitants of Attica to pay him a cruel tribute ; and in those days they had no ships of war as they now have, nor was the country filled with ship-timber, and therefore they could not readily build them. Hence they could not learn how to imitate their enemy at sea, and in this way, becoming sailors themselves, directly repel their enemies. Better for them to have lost many times over the seven youths, than that heavy-armed and stationary troops should have been turned into sailors, and accustomed to be often leaping on shore, and again to come running back to their ships ; or should have fancied that there was no disgrace in not awaiting the attack of an enemy and dying boldly ; and that there were good reasons, and plenty of them, for a man throwing away his arms, and betaking himself to flight — which is not dishonourable, as people say, at certain times. This is the language of naval warfare, and is anything but worthy of extraordinary praise. For we should not teach bad habits, least of all to the best part of the citizens. You may learn the evil of such a practice from Homer, by whom Odysseus is introduced, rebuking Agamemnon because he desires to draw down the ships to the sea at a time when the Achaeans are hard pressed by the Trojans — he gets angry with him, and says : LAWS BOOK IV

Ath. I will explain : — When the king saw that our actions had life, and that there was much virtue in them and much vice, and that the soul and body, although not, like the Gods of popular opinion, ETERNAL, yet having once come into existence, were indestructible (for if either of them had been destroyed, there would have been no generation of living beings) ; and when he observed that the good of the soul was ever by nature designed to profit men, and the evil to harm them — he, seeing all this, contrived so to place each of the parts that their position might in the easiest and best manner procure the victory of good and the defeat of evil in the whole. And he contrived a general plan by which a thing of a certain nature found a certain seat and room. But the formation of qualities he left to the wills of individuals. For every one of us is made pretty much what he is by the bent of his desires and the nature of his soul. LAWS BOOK X

But those who see the absolute and ETERNAL and immutable may be said to know, and not to have opinion only ? THE REPUBLIC BOOK V

Surely, I said, the one which follows next in order. Inasmuch as philosophers only are able to grasp the ETERNAL and unchangeable, and those who wander in the region of the many and variable are not philosophers, I must ask you which of the two classes should be the rulers of our State ? THE REPUBLIC BOOK VI

Let us suppose that philosophical minds always love knowledge of a sort which shows them the ETERNAL nature not varying from generation and corruption. THE REPUBLIC BOOK VI

That the knowledge at which geometry aims is knowledge of the ETERNAL, and not of aught perishing and transient. THE REPUBLIC BOOK VII

And will not a true astronomer have the same feeling when he looks at the movements of the stars ? Will he not think that heaven and the things in heaven are framed by the Creator of them in the most perfect manner ? But he will never imagine that the proportions of night and day, or of both to the month, or of the month to the year, or of the stars to these and to one another, and any other things that are material and visible can also be ETERNAL and subject to no deviation — that would be absurd ; and it is equally absurd to take so much pains in investigating their exact truth. THE REPUBLIC BOOK VII

At her love of wisdom. Let us see whom she affects, and what society and converse she seeks in virtue of her near kindred with the immortal and ETERNAL and divine ; also how different she would become if, wholly following this superior principle, and borne by a divine impulse out of the ocean in which she now is, and disengaged from the stones and shells and things of earth and rock which in wild variety spring up around her because she feeds upon earth, and is overgrown by the good things in this life as they are termed : then you would see her as she is, and know whether she have one shape only or many, or what her nature is. Of her affections and of the forms which she takes in this present life I think that we have now said enough. THE REPUBLIC BOOK X