Alex Catalano

University of the Sciences

Timaeus

Alex Catalano /
  • Created on 2021-03-16 22:09:53
  • Modified on 2021-03-16 22:43:46
  • Aligned by Alex Catalano
Ἑλληνική
English
Latin
timaeous greek
timaeus jowett
timaeus latin
δεξιὰ δὲ φαντάζεται τὰ ἀριστερά , ὅτι τοῖς ἐναντίοις μέρεσιν τῆς ὄψεως περὶ τἀναντία μέρη γίγνεται ἐπαφὴ παρὰ τὸ καθεστὸς ἔθος τῆς προσβολῆς : δεξιὰ δὲ τὰ δεξιὰ καὶ τὰ ἀριστερὰ ἀριστερὰ τοὐναντίον , ὅταν μεταπέσῃ συμπηγνύμενον συμπήγνυται φῶς , τοῦτο δέ , ὅταν τῶν κατόπτρων λειότης , ἔνθεν καὶ ἔνθεν ὕψη λαβοῦσα , τὸ δεξιὸν εἰς τὸ ἀριστερὸν μέρος ἀπώσῃ τῆς ὄψεως καὶ θάτερον ἐπὶ θάτερον . κατὰ δὲ τὸ μῆκος στραφὲν τοῦ προσώπου ταὐτὸν τοῦτο ὕπτιον ἐποίησεν πᾶν φαίνεσθαι , τὸ κάτω πρὸς τὸ ἄνω τῆς αὐγῆς τό τ᾽ ἄνω πρὸς τὸ κάτω πάλιν ἀπῶσαν .
ταῦτ᾽ οὖν πάντα ἔστιν τῶν συναιτίων οἷς θεὸς ὑπηρετοῦσιν χρῆται τὴν τοῦ ἀρίστου κατὰ τὸ δυνατὸν ἰδέαν ἀποτελῶν : δοξάζεται δὲ ὑπὸ τῶν πλείστων οὐ συναίτια ἀλλὰ αἴτια εἶναι τῶν πάντων , ψύχοντα καὶ θερμαίνοντα πηγνύντα τε καὶ διαχέοντα καὶ ὅσα τοιαῦτα ἀπεργαζόμενα . λόγον δὲ οὐδένα οὐδὲ νοῦν εἰς οὐδὲν δυνατὰ ἔχειν ἐστίν . τῶν γὰρ ὄντων νοῦν μόνῳ κτᾶσθαι προσήκει , λεκτέον ψυχήν—τοῦτο δὲ ἀόρατον , πῦρ δὲ καὶ ὕδωρ καὶ γῆ καὶ ἀὴρ σώματα πάντα ὁρατὰ γέγονεν—τὸν δὲ νοῦ καὶ ἐπιστήμης ἐραστὴν ἀνάγκη τὰς τῆς ἔμφρονος φύσεως αἰτίας πρώταςμεταδιώκειν , ὅσαι δὲ ὑπ᾽ ἄλλων μὲν κινουμένων , ἕτερα δὲ κατὰ ἀνάγκης κινούντων γίγνονται , δευτέρας . ποιητέον δὴ κατὰ ταῦτα καὶ ἡμῖν : λεκτέα μὲν ἀμφότερα τὰ τῶν αἰτιῶν γένη , χωρὶς δὲ ὅσαι μετὰ νοῦ καλῶν καὶ ἀγαθῶν δημιουργοὶ καὶ ὅσαι μονωθεῖσαι φρονήσεως τὸ τυχὸν ἄτακτον ἑκάστοτε ἐξεργάζονται . τὰ μὲν οὖν τῶν ὀμμάτων συμμεταίτια πρὸς τὸ σχεῖν τὴν δύναμιν ἣν νῦν εἴληχεν εἰρήσθω : τὸ δὲ μέγιστον αὐτῶν εἰς ὠφελίαν ἔργον , δι᾽ θεὸς αὔθ᾽ ἡμῖν δεδώρηται , μετὰ τοῦτο ῥητέον . ὄψις δὴ κατὰ τὸν ἐμὸν λόγον αἰτία τῆς μεγίστης ὠφελίας γέγονεν ἡμῖν , ὅτι τῶν νῦν λόγων περὶ τοῦ παντὸς λεγομένων οὐδεὶς ἄν ποτε ἐρρήθη μήτε ἄστρα μήτε ἥλιον μήτε οὐρανὸν ἰδόντων . νῦν δ᾽ ἡμέρα τε καὶ νὺξ ὀφθεῖσαι μῆνές τε καὶ ἐνιαυτῶν περίοδοι καὶ ἰσημερίαι καὶ τροπαὶ μεμηχάνηνται μὲν ἀριθμόν , χρόνου δὲ ἔννοιαν περί τε τῆς τοῦ παντὸς φύσεως ζήτησιν ἔδοσαν : ἐξ ὧν ἐπορισάμεθα φιλοσοφίας γένος , οὗ μεῖζον ἀγαθὸν οὔτ᾽ ἦλθεν οὔτε ἥξει ποτὲ τῷ θνητῷ γένει δωρηθὲν ἐκ θεῶν .
And right appears left and left right , because the visual rays come into contact with the rays emitted by the object in a manner contrary to the usual mode of meeting ; but the right appears right , and the left left , when the position of one of the two concurring lights is reversed ; and this happens when the mirror is concave and its smooth surface repels the right stream of vision to the left side , and the left to the right . Or if the mirror be turned vertically , then the concavity makes the countenance appear to be all upside down , and the lower rays are driven upwards and the upper downwards . All these are to be reckoned among the second and co-operative causes which God , carrying into execution the idea of the best as far as possible , uses as his ministers . They are thought by most men not
to be the second , but the prime causes of all things , because they
freeze and heat , and contract and dilate , and the like . But they are
not so , for they are incapable of reason or intellect ; the only being
which can properly have mind is the invisible soul , whereas fire and
water , and earth and air , are all of them visible bodies . The lover
of intellect and knowledge ought to explore causes of intelligent
nature first of all , and , secondly , of those things which , being moved
by others , are compelled to move others . And this is what we too must
do . Both kinds of causes should be acknowledged by us , but a distinction should be made between those which are endowed with mind and are the workers of things fair and good , and those which are deprived of intelligence and always produce chance effects without order or design . Of the second or co-operative causes of sight , which help to give to the eyes the power which they now possess , enough has been said . I will therefore now proceed to speak of the higher use and purpose for which God has given them to us . The sight in my opinion is the source of the greatest benefit to us , for had we never seen the stars , and the sun , and the heaven , none of the words which we have spoken about the universe would ever have been uttered . But now the sight of day and night , and the months and the revolutions of the years , have created number , and have given us a conception of time , and the power of enquiring about the nature of the universe ; and from this source we have derived philosophy , than which no greater good ever was or will be given by the gods to mortal man .
Dextra autem videntur , quae laeva sunt , quia contrariis partibus oculorum contrarias partes attingunt . Respondent autem dextera dexteris , laeva laevis conversione luminum , cum ea inter se non cohaerescunt . Id fit , cum speculorum levitas hinc illincque altitudinem adsumpsit et ita dextera detrusit in laevam partem oculorum laevaque in dexteram . Supina etiam ora cernuntur depulsione luminum ; quae convertens inferiora reddit , quae sunt superiora . At- que haec omnia ex eo genere sunt , quae rerum ad- iuvant causas ; quibus utitur ministeriis deus , cum optimi speciem , quoad fieri potest , efficit . Sed existi- mant plerique non haec adiuvantia causarum , sed has ipsas esse omnium causas , quae vim habeant refrige- randi calfaciendi , concrescendi liquendi , careant autem omni intellegentia atque ratione , quae nisi in animo nulla alia in natura reperiantur . Animus autem sen- sum omnem effugit oculorum ; at ignis , anima , aqua , terra corpora sunt , eaque cernuntur . Illum autem , qui intellegentiae sapientiaeque se amatorem profite- tur , necesse est intellegentis sapientisque naturae pri- mas causas conquirere , dein secundas earum rerum , quae necessario movent alias , cum ipsae ab aliis moventur . Quocirca nobis sic cerno esse faciendum , ut de utro- que nos quidem dicamus genere causarum , separatim autem de iis , quae cum intellegentia sunt efficientes pulcherrimarum rerum atque optumarum , et de iis , quae vacantes prudentia inconstantia perturbataque efficiunt . Ac de oculorum quidem causis , ut haberent eam vim , quam nunc habent , satis ferme esse dictum puto . Maxuma autem eorum utilitas donata hominum generi deorum munere deinceps explicetur . Rerum enim optumarum cognitionem nobis oculi attulerunt . Nam haec , quae est habita de universitate oratio a nobis , haud umquam esset inventa , si neque sidera neque sol neque caelum sub oculorum aspectum cadere potuissent . Nunc vero dies noctesque oculis cognitae , tum mensum annorumque conversiones et numerum machinatae sunt et spatium temporis dimensae et ad quaestionem totius naturae inpulerunt ; quibus ex rebus philosophiam adepti sumus , quo bono nullum opta- bilius , nullum praestantius neque datum est morta- lium generi deorum concessu atque munere neque dabitur

( 344 ) 94% GRC
( 21 ) 6% GRC - ENG

( 32 ) 6% GRC - ENG
( 466 ) 94% ENG

( 32 ) 6% GRC - ENG
( 466 ) 94% ENG