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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。

  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 

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