Timaeus: "What that is which is always being, but is without generation, and what that is which is generated indeed, [or consists in becoming to be] but is never [real] being."

   According to some, all beings whatever, whether they subsist paradigmatically or iconically, are comprehended in this distinction; but not all beings according to others. And the interpreters contradict each other respecting this, not a little. We however, cannot know which of these assertions it is fit to adopt, unless we examine each of them by itself. Let us then consider from the beginning, what power each of the words [of Plato] possesses in itself.

   In the first place, therefore, `to ti', or the what is definitive. For we are accustomed to give `ti' an antecedent arrangement in definitions. But it is not a genus, as the Platonic Severus thought it was, who says that `to ti' is the genus of being and that which is generated; and that the all is signified by it. For thus that which is generated, and likewise perpetual being, will be all. It was also doubted by some that preceded us, why Plato did not demonstrate that there is such a thing as perpetual being, prior to the enquiry what it is. 
   For whence is the subsistence of perpetual being evident? And it is the law in demonstrative discussions, to consider if a thing is previous to the investigation, what it is. In answer to this doubt it may be said, that perhaps Timaeus did not think this was requisite to his purpose; as the day before, it was shown by Socrates in what he said about the soul, that the soul is unbegotten and incorruptible, and that it philosophises through its alliance to real beings, with which it comes into contact.
 

   And likewise, as it was shown by him, that what is perfectly being, and truly the object of science, is one thing; that what is partly being, and partly non-being, is another, and on this account is of a doxastic nature; and that what in no respect is being, and is entirely unknown, is another. 
 

   This was also granted to Timaeus by Socrates, when he divides a line into four parts, the intelligible, the dianoetic, the sensible, and the conjectural; where likewise speaking about The Good he says, that it reigns in the intelligible place, in the same manner as the sun in the visible region. 
 

   And farther still, the introduction of prayer previous to the discussion, is a demonstration of the existence of being which always is. 
   For if there are Gods, it is necessary that there should be truly existing being; for this is united to the Gods; but not that which is generated and which perishes, but is never truly being. 
 

   Or rather prior to these things it may be said, that the existence of something which always is, is deposited in our common conceptions. 
   For whence was that which is generated produced except from perpetual being? For if this also was generated, it must have been generated from some other being. And this must either be perpetual being, or must likewise have been itself generated. So that we must either proceed to infinity, or generation is in a circle, or perpetual being has a subsistence. But it is not lawful to proceed to infinity. For from one principle which is The One, all things originate. Nor is generation in a circle, lest the same things be both better and worse, causes and effects. Hence it remains that [true] being always is. 
   Why then, it may be said, is not generation from The One? Because, we reply, it is absurd that multitude should be entirely produced without being. 
   It is necessary therefore, that there should be truly existing being, which primarily proceeds from The One, in order that the first principle may not be alone the cause of the last of things, but prior to these may be the cause of being, from which generation proceeds. 
   After all that has been said, however, the most true solution of the doubt is, what Plato now assuming as an hypothesis that there is perpetual being, defines it. 
   But after the discussion about the fabrication of the world, resuming this very thing, he demonstrates that perpetual being has a subsistence. Preserving however, what pertains to physiology, he proceeds from this hypothesis, and demonstrates such things as are consequent to it. For science itself also is from hypothesis, and requires that hypotheses should be assumed prior to its demonstrations. 
   In what he says therefore about matter, he demonstrates not only that matter is, but also that being is. But a little after, from one of the hypotheses, i.e. from the third, demonstrating that there is a Demiurgus of the world, he obtains also from this that perpetual being subsists prior to that which is generated. 
   And again from the fourth hypothesis he evinces, that the Demiurgus fabricated the universe, looking to an eternal paradigm. But in the place we have mentioned, he demonstrates that perpetual being is itself by itself prior to generated natures. And thus much for this particular.

   With respect however, to perpetual being itself, whether does it signify the whole intelligible world, or the Demiurgus, or the paradigm of the universe? for it is differently assumed by different interpreters. 
   And if indeed, it is the whole intelligible world, whence does the intelligible breadth begin, and where does it proceed? But if it is the paradigm, how comes it to pass that the Demiurgus is not perpetual being, if the paradigm is one thing, and the Demiurgus another? And if it is the Demiurgus, whence is it that the paradigm is not a thing of this kind? 
   That the paradigmatic cause, therefore, is to be arranged in perpetual being, is clearly evident from Plato when he says, "According to which of the paradigms did the artificer fabricate the world? Was it according to that which subsists with invariable sameness, or according to that which was generated?" And he immediately decides by saying, "If the world indeed is beautiful, and the Demiurgus is good, it is evident that he looked to an eternal paradigm. But if the world is not beautiful, and the Demiurgus is not good, which it is not lawful to assert, then he looked to a generated paradigm." If therefore it is not lawful to assert this, the paradigm of the universe is perpetual being. 
   But that this is also true of the Demiurgus, is evident from this; that Plato calls the soul, which the Demiurgus constitutes, the first of generated natures, and delivers the generation of it. The Demiurgus, however, is prior to soul, so that he belongs to eternal beings. Hence also Plato says concerning him, "After this manner therefore was there truly an eternal reasoning of the God." And how is it possible that being a divine intellect he should not rank among eternal beings? 
   Is therefore every intelligible world perpetual being? The divine Iamblichus, however, strenuously contends on this subject, evincing that eternal being is superior both to the genera and the species of being; and establishes it at the summit of the intelligible essence, as that which primarily participates of The One. 
   But what is written in the Parmenides concerning the one being [or being characterized by The One], and also in the Sophista, bears testimony to these things. For there Plato arranges the one being prior to whole, and prior to the intelligible all; though the whole and the all are intelligible. Here, however, Plato clearly calls the paradigm perpetual being, and a whole, and all-perfect. For he denominates it all-perfect animal; and a whole, when he says, "of which other animals are parts according to one, and according to genera." So that if the paradigm is a whole and all-perfect, but that which is primarily being is above whole and all, the paradigm and that being will not be the same.

   Will it not, therefore, be better to say, that there is indeed such an order of being, as that divine man [Iamblichus] has delivered, and such as Plato elsewhere surveys; but that now Plato thus denominates every eternal world? Nor is this at all wonderful. For, at one time, the intelligible is asserted of every perpetual and invisible nature, as when it is said that the soul also is intelligible, as by Socrates in the Phaedo. But at another time it is asserted of the natures that are more excellent than every psychical essence, as the division in the Republic manifests. And at another time, it is asserted of the first triads of being, as is evident from what Timaeus a little after says of them. 
   After the same manner, therefore, being in the Sophists, indeed, manifests the order of the one being; but here it signifies the whole eternal world. For it is evident that being which is primarily being, is the summit of the intelligible breadth, and the monad of all beings. 
   For every where, that which is primarily being in its own series, has the highest order; since if it ranked as the second, it would not have the same form; for it would no longer be primarily that which it is. 
   As therefore, virtue itself possesses the highest place in the series of the virtues, as the equal itself in equals, and animal itself in animals, thus also being itself which is primarily being, is the summit of all beings, and from it all beings proceed. 
   But every intelligible and intellectual being, and whatever appears to exist, has the appellation of being, yet being and perpetual being are not the same. For the one being is beyond eternity. For eternity participates of being. Hence all such things as participate of eternity, have also a certain portion of being, but not all such things as participate of being, participate likewise of eternity. 
   The natures therefore that exist in time, participate also of being, so that what is primarily being is beyond the order of eternity. But perpetual being is eternal. Hence the reasoning demonstrates the very contrary, that every thing is rather to be assumed from perpetual being, than the one being. For this latter is better than the ever, as subsisting between The One and eternity, and prior to eternity being denominated one being.

   If, therefore, it be requisite that I should say what appears to me to be the truth, Plato now precedaneously assumes every thing which is eternally being; beginning, indeed, from the nature of animal itself. For this is primarily eternal; but ending in partial intellects. But the one being, he perhaps omits, in consequence of its existing as the monad of these, and as being ineffable, and conjoined to The One. 
   Hence Plato will now speak in reality of every intelligible, if that intelligible is not assumed which is occult, is the highest, and does not depart from The One. 
   He says, therefore, shortly after this, that animal itself is the most beautiful of intelligibles, in consequence of the natures prior to this, being through excess of union, superior to a subsistence as objects of intellect. Unless he says that animal itself is the most beautiful of all the objects of intellect, both animal itself and the one being existing as objects of intellect also, the latter as being causally ever, eternity as being so according to hyparxis, and animal itself or the eternal, as existing always, according to participation. 
   Hence, if these things are admitted, in that which always exists, eternity, animal itself, and the Demiurgus will be comprehended, and likewise the one being itself, which possesses the occult cause of eternity. So that it is evident from this, that perpetual being comprehends every nature prior to souls, whether it be intelligible, or intellectual; beginning indeed from being itself, but ending in a partial intellect, and that it does not alone comprehend, as Iamblichus says it does, the summit of all beings, such as the being is which is characterized by The One, or the one being, through which all beings are said to be beings, and to which The One Itself alone, and the principle of being [bound and infinity] are superior. 
   The One, therefore, is better than that which is self-subsistent. For it is necessary that it should be exempt from all multitude. Perpetual being, however, is self-subsistent indeed, but possesses the power of being so through The One. But that which is posterior to it, such as is our nature, is self-subsistent, and at the same time derives its subsistence from another producing cause. And the last of things proceed indeed into existence from a more excellent cause, but are not self- subsistent. It is not however yet time for these observations.
 

   But with respect to perpetual being, it must not be supposed, that it is partly being, and partly non-being; for if it were, it would be a composite, and consisting of things of this kind, it would be dissimilarly a composite. Nor is it at one time being, and at another non-being; for it is said to be always being. But it is simply and eternally being, and is unmingled with every thing whatever it may be, that is of a contrary nature. For it appears to me that the addition of the words, "but not having generation," indicates the unmingled and undefiled purity of perpetual being, according to which it is exempt from every hypostasis which is borne along in the images of being, and is changed by time. 
   Not as some assert, that perpetual being is said, for the sake of perspicuity, to be without generation; nor according to others, that Plato was willing to speak of it both affirmatively and negatively; but that it is necessary perpetual being should be intellectually perceived subsisting by itself, remote from all temporal mutation. 
   For soul participates of time, and the heavens are allotted a life which is evolved according to time; but the intelligible nature alone is, according to the whole of itself, eternal. Hence, some of the ancients call the intelligible breadth truly existing being; the psychical truly existing and at the same time not truly existing being; the sensible not truly existing being; and matter, truly non-being. 
 

   After what manner, however, they made this arrangement, we shall elsewhere investigate. But that the addition of "not having generation," is for the sake of indicating the separate essence of perpetual being, is I think evident from what has been said.

In the next place, with respect to that which is generated, whether does it signify the whole world, or a material and perfectly mutable composition? For some of the ancients explain this in one way, and others in another. But we understand by it every corporeal formed nature, and not the soul of the universe; so far as this nature is of itself indeed unadorned, but is always or at a certain time, arranged by another. 
   For the soul of the universe is, in a certain respect, perpetual being. Much less is intellect that which is generated: for this is immediately perpetual being. But body alone is that which is generated, and is truly never real being. For body is always in want of the world-producing cause, and is always deriving from it the representation of existence. 
 

   Why then it may be said, did not Plato add, always, and that which is generated, in the same manner as being, or at a certain time, in order that he might have what is generated entirely opposed to perpetual being? May we not say that Plato devised this mode of expression, looking to the various nature of that which is generated, and taking away from eternal being the existence at a certain time, and the perpetuity of a generated nature? For the wholes of such a nature are generated always, but the parts at a certain time. 
   And after another manner [of considering the affair] with respect to forms, some are inseparable from matter, and are always generated from that which is truly always; but others are in time, and depart from matter. For corporeity, indeed, is always generated and is always about matter; but the form of fire, or of air, enters into and departs from matter, becoming separated from it and perishing, through the domination of a contrary nature. 
   But if the perpetuity which detains matter is always generated, it never therefore is; and if the existence at a certain time is generated, it is never being. Every thing however, which is generated, is either always generated, or at a certain time. Hence, every thing which is generated, is never [real] being.

   These things, therefore, having been said, let us, recurring to the discussion from the beginning, show whether perpetual being in this place is asserted of all beings, or not of all. 
   For if, indeed, we admit that perpetual being indicates an eternal nature alone, having the eternal according to the whole of itself, it is not asserted of all beings. For neither the being prior to eternity, nor the order of eternity, nor again, such things as have indeed an eternal essence, but produce energies according to time, can be arranged under this being. 
   But if we assume every thing whatever that is eternal, and which always is, either according to the whole of itself, or partially, then soul also ranks among eternal natures, and also that which contains in itself the causes of all things, unically, as it is said, and universally. 
   For the case is as follows: one thing [i.e. being itself] is super-eternal; [another thing is eternity;] another is simply eternal, and another is in a certain respect eternal. With respect, however, to each of these perpetual beings, the first is as the power and fountain of the ever; the second, as that which is primarily always being, and the ever itself, and not according to participation; but the third is always, as participating of the ever, and as primarily wholly eternal; and the fourth, is as that which is a certain respect participates of a peculiarity of this kind. 
 

   For each thing subsists triply, either according to cause, or according to hyparxis, or according to participation. And the one being, indeed, is being alone according to hyparxis, but is perpetual being according to cause. Eternity is perpetual being according to hyparxis, but being according to participation. And the eternal is perpetual being according to participation, but according to hyparxis is a certain other intelligible, or intelligible and intellectual, or intellectual [only]. And if the last of these, it is either total or partial; and if this, it is either supermundane or mundane; and if this, it is either divine, or is posterior to the Gods, and is each of these either according to existence alone, or according to power and energy, and as far as to the perpetual being of things which are in a certain respect eternal.
 

   Again therefore, with respect to that which is generated, if we assume the universal, we must assume generation all-variously changed; but if every thing generated, in whatever way it may be, we shall find that the heavens also are generated, so far as they partake of motion and mutation, and that soul is the first of generated natures, so far as it lives in time, and time is connascent with its energies. 
   And thus ascending from beneath, we shall end in soul as the first of things that are generated; and descending from above, we shall again terminate our progression in soul, as the last of eternal natures. 
   For though a certain person rightly says that the heavens always exist, yet their being is always generated by something else; but soul possesses its own essence from itself. Hence also, Socrates in the Phaedrus says, that it is unbegotten, and at the same time self-moved, as being indeed the principle of all generation, but generating and vivifing itself.
   If therefore we say, that it is both unbegotten and generated, eternal and not eternal, we shall speak rightly. Hence too the Athenian guest thinks fit to call the soul indestructible, but not eternal, because it is in a certain respect only eternal, and not according to the whole of itself, in the same manner as truly existing being. 
   For it is one thing to be always, and another to be generated always. And the heavens, indeed, are generated always; for they do not possess being from themselves. But soul is always; for it possesses being from itself. And every thing prior to soul is not generated from a cause, but is from a cause. For generation is alone in things which derive their subsistence from others. 
   Through these things therefore it will be manifest after what manner there is a comprehension of all beings in the before- mentioned portions of division, and after what manner all beings are not comprehended in them. There is not a comprehension of all beings, because that which is eternal only, and that which is generated only, are assumed; one of which is prior to, but the other is posterior to soul. And there is a comprehension of all beings, because the extremes being assumed, it is possible from these to find the middle, which is at one and the same time both being and that which is generated.

   That these distinctions, however, of that which always is, and of that which is generated, are necessarily made prior to all other axioms, it is easy to learn; by observing that this is the first of the problems which it is requisite to consider about the universe in the beginning, i.e. whether it always was, having no beginning of generation, or whether it was generated. 
   For if this is the first of the things to be investigated, then what that is which is generated, and what that is which is eternal, have very properly the first order in the axioms. For the other axioms follow these, just as the remaining problems follow the problem respecting the generation of the world. 
   And if it be requisite that resuming the discussion about the hypotheses, I should more fully explain what appears to me on the subject, Plato in the same manner as geometricians, employs definitions and hypotheses prior to demonstrations, through which he frames demonstrations, and antecedently assumes the principles of the whole of physiology. 
   For as the principles of music are different from the principles of medicine, and in a similar manner there are different principles of arithmetic and mechanics; thus also there are certain principles of the whole of physiology, which Plato now delivers to us; [and these are as follow:] Truly existing being is that which may be comprehended by intelligence in conjunction with reason. That which is generated is to be apprehended by opinion in conjunction with irrational sense. Every thing generated, is generated by a cause. That which does not derive its subsistence from a cause, is not generated. That of which the paradigm is eternal being, is necessarily beautiful. That, of which the paradigm is generated, is not beautiful. Let the universe be called heaven or the world. 
 

   For from these principles he produces all that follows. And it appears to me, that on this account he shows what perpetual being is, and also what that is which is generated, but does not show us that each of them is. For the geometrician informs us what a point is, and what a line is, prior to his demonstrations, but he by no means teaches us that each of these is. For how can he be a geometrician, if he discusses his own principles? After the same manner also, the physiologist says what perpetual being is, for the sake of the demonstrations he is about to make, but he by no means shows that it is; for in so doing, he would go beyond physiology. But since, as we have before observed, Timaeus does not resemble other physiologists, being a Pythagorean physiologist, and Plato exhibits in this dialogue the highest science, hence he afterwards very divinely proves that truly existing being is. 
   For his present purpose, however, it is sufficient for him to admit that it is, preserving the boundaries of physiology. He appears also to investigate the definition of perpetual being and of that which is generated, in order that he may discover the causes which give completion to the universe, viz. form and matter: for that which is generated is in want of these. 
   He assumes, however, the third hypothesis, in order that he may discover the producing cause; but the fourth, that he may be able to infer that the universe was generated according to a paradigmatic cause; and the fifth, which is concerning the name of the universe, in order that he may investigate the participation of The Good and the ineffable by the world, as will be shown in what follows.

   It appears also to me, that Aristotle in his Physics, imitating Plato, assumes one hypothesis, when he says, it is supposed by us with respect to things which have a natural subsistence, that either all or some of them are moved. For it is entirely necessary that there should be motion, if the discussion of the physical theory is to proceed with success; since nature is a principle of motion. But in his treatise On the Heavens, prior to every thing else, he assumes those hypotheses concerning which Plotinus says, that Aristotle will find no difficulty in his discussion if his hypotheses about the fifth body are admitted, meaning these five; that the motion is simple of a simple body; that a simple body has a certain simple motion according to nature; that there are two simple motions; that one motion is contrary to one; and that the thing which has not a contrary, has not that which can corrupt it. 
 

   From which hypotheses, he frames his demonstrations concerning the fifth body. Aristotle, however, shows that the universe is unbegotten, from the hypotheses; but Plato that it is generated. Whether therefore, they are discordant or not, will shortly after be manifest to us. And this, indeed, will again be considered.

   Why, however, does Plato, who is accustomed to employ, when speaking of intelligibles, the term `auto' itself, and `oper' that which, now assume neither of these, but rather prefers the term `aei' always, as connascent with being. For this also is attended with a doubt, through what cause he employs the third of these terms, i.e. always, is better adapted to signify the nature of truly existing being. 
   In answer to this it may be said, that the term itself manifests the simplicity of intelligibles, a subsistence according to hyparxis, and an existence which is primary, which is asserted conformably to the peculiarity, according to which intelligibles are primarily that which they are, and fill secondary natures with the participation of themselves. But the term that which is, indicates purity, the unmingled, and the not being filled with a contrary nature. And the ever manifests the eternal, the immutable, and the invariable, according to hypostasis. 
 

   Thus for instance, when we say the beautiful itself, and the just itself, we survey beauty which is not so by the participation of the beautiful, and justice which is not so by the participation of the just; but that which is primarily beautiful, and that which is primarily just. But when we say that which is beautiful we mean that which is not mingled with deformity, nor contaminated by its contrary, such as is material beauty, which is situated in deformity, and is itself replete with its subject nature. And when we use the term ever or always we indicate beauty which is not at one time beautiful, and at another not, but which is eternally beautiful. 
 

   So that the first of these terms manifests the simplicity of intelligibles, and the supplying all other things from themselves. For such is the beautiful itself, by which all beautiful things are beautiful, and the equal itself, by which all equal things are equal, and in a similar manner in other things of this kind. 
   But the second of these terms, indicates onlyness and purity, the unmingled and the undefiled. For the that which is this, i.e. it is something which is not various, and which does not attract to itself any thing of a foreign nature. 
   And the ever manifests immutability, for the ever is this. Yet it does not simply indicate immutability, but a permanency in eternity. 
 

   For a temporal ever is one thing, and an eternal ever, another; the latter being every thing collectively and at once; but the former being co-extended with the whole continuity of time, and being infinite. And the latter subsisting in the now, but the former, in interval, the interval being unceasing, and always in generation, or becoming to be. 
 

   The term therefore itself, is derived to beings from the paradigm. For that is the cause of simplicity to beings, and of imparting to other things that which it primarily possesses. 
   But the term that which is, is derived from the one being. For that is primarily exempt from non-being, and privation; because it is primarily being, and all things subsist in it occultly and indivisibly. 
   And the term ever, is derived from eternity. For as the one being is the supplier of existence, so eternity imparts perpetuity to intelligibles. 
   Hence, if Plato had been speaking about participants and things participated, and for this purpose had required being, he would have inquired what being itself is. And if he had been discussing things unmingled, and things that are mingled, he would have used the term that which is. But since he discourses about generation and the unbegotten, and for this purpose requires these definitions, he very properly inquires what that is which is always being. For this distinguishes the eternal from that which is temporal, in the same manner as the unbegotten distinguishes eternity. Hence also the nature of animal itself, which is comprehensive of all intelligible animals, is eternal; but time was generated together with heaven, as Plato says in the course of the dialogue.

   Moreover, though perpetual being is said to proceed from a cause, yet it must not be asserted that it is generated according to all causes, but that it is according to them.

   For it is `di o', that on account of which, and `pros o', that with relation to which, and `uph ou', that by which.

   For perpetual being is self-subsistent, and is not generated by itself, lest not existing at a certain time, it should be generated. For that which is generated, when it is becoming to be is not. Nor is it generated with relation to itself, lest it should be a composite. Nor on account of itself, lest it should be imperfect. But that which is generated is suspended from another thing, and has its progression from other causes; and such is every corporeal-formed nature. 
   After what manner however, is that which is generated never being, concerning which Plato speaks clearly in the Sophista? Not that it is non-being, but that it is never truly being. 
   Now, however, it is said to be never at any time being, because being has a prior arrangement in an eternal nature; but that which is generated, is never that which always is. If, therefore, existence, so far as it is being, is unreceptive of non-existence, it is evident that what is generated, since it has the being which is in it, of whatever kind it may be, mingled with non-being, is never at any time being, so as to be genuinely being; and being which subsists by itself, since this pertains to real existence alone, which has not in a certain respect non- existence in conjunction with existence, at one and the same time being and not being.