TEXTS OF TIMAEUS - TEXTS OF DIMENSION 17A - 21A

[17a]
SO. One ͵ two ͵ three; the fourth is not us ͵ ὦ friend Timaeus ͵ where are the diners yesterday ͵ and now the restaurateurs?

One, two, three. But the fourth is not us, but a friend dimension. We partake of it before, in order to become it

WHAT. Diseases befell him, Socrates; for it is not a remnant of intercourse.

But that makes no sense, if we are the nominum, surely this would make it the remnant of our intercourse

SO. Do they not have any work and do they make up for the absence?

But the emphasis is on that which is brought into being, not that which brought it into being

[17b]
WHAT. We shall do everything we can, and in our power, to lack nothing; for if it had been fair, yesterday, who were strangers to you, who were proper strangers, they would not have willingly given themselves up to the rest of us.

But without us giving all we can, and empowering it to be, it would not be. With all being equal, if in coming before it, we are unknown, then we should come to remain unknown, in much the same was as, in us bringing it into being, we come to be it

SO. So did you remember what I said to you and about where I went?

Then how would you have a memory or perspective on where you originated from?

WHAT. What we remember, but what you don't, if you don't remember; rather, if you don't care, repeat it briefly at first, so that it may be confirmed for us.

So we have the memory or perspective of origin, even if they do not. They have no memory or perspective of the origin, rather, they do no really need one. As long as their is a brief acknowledgement of the origin, to know how we came to be as we are

[17c]
SO. That's it. yesterday when the capital of the words spoken by me about the state was where and from what men it was excellent, if it happened to me.

Correct. The prior origin is the main consideration in what is being presented, so we know where, and from what, we came to be that which exceeds, in order for us to come to be as it is

WHAT. And it is good for us, Socrates, I spoke to everyone in my mind.

So it is good for us, as the nominum, to speak of ourselves as an external person

SO. Ἆρ΄ then is it not the case of the farmers that everything else is done first in it without dividing us from the race of the pre-war?

As then it does not seem as through we are planting the seeds without our own little garden of self-importantce, keeping ourselves divided from the rest of the people in a negative way

WHAT. Yes. [17d]

Understood

SO. And by nature, don't give to each person a single gift, one to each art, those who are seen to be fighting in everything, we say that if they do not, the guardian is only of the city, whether from outside or from inside, those who commit crimes [18a ] judging before those who were princes among them and by nature friends then, but weak in battles to those who succeed the enemies who are gone.

Likewise, a person does not see themselves as a singular entity, but one of the many.

WHAT. All the same with oὖn.

SO. For it is the nature of the guardians of the soul to say that we are not thymoides, but that we see differently when we see a philosopher, so that right actions and bad deeds may be done to each one.

WHAT. Yes.

SO. What about food? No gymnasium and music lessons, what is appropriate for these people?

WHAT. Anything with oὖn. [18b]

SO. Those who were thus fed were chosen to have neither gold, nor silver, nor any other possessions of their own, but as epicureans receiving wages from the prison rather than those saved by them. presiding over having virtue above all other achievements of the school.

WHAT. This was also chosen. [18c]

SO. And we insisted on women as well, as if the natures of paraplegia were in harmony with men, and the expedients were always common during the war and during the other diet given to all.

WHAT. Such and such were called.

SO. And what about child-rearing? Or is this only remembered because of the truth of what has been said, that the things of marriages and children are common to everyone, so arranged that no one ever knows their birth in particular? ͵ sisters and brothers as many as they become at the appropriate age͵ the 4 in front and above are parents and ancestors of parents ͵ the 4 below are the children of the children and the children of the children?

WHAT. Yes, and these memorials you speak of.

SO. Just as natures were not made as excellent by our own power, unless we remember how the princes we ate and the princes saw in the marriage ceremony secretly machinating their lots [18e] just as the bad without the good are collected alike and separately. Is it not because of these things that they become enmity?

WHAT. We remember. [19a]

SO. And not because the things of the good that we have eaten are, and the things of the bad in the other city that is spread by stealth.

WHAT. That's right.

FROM 4 - TO 5

SO.
Ἆρ΄ oὖν ὴ
Are we already disintegrating like yesterday ͵ as if in capitals again ͵ or do we long for what was said ͵ ὦ friend Timaeus ͵ as if it disappeared? [19b]

WHAT. Eudamos, but that was what was said, Socrates.

SO. Hear, if already after this, about the state we passed through, whosoever I am about to encounter. But it is close to me that passion does not come to me, whether it is the good life that is seen, whether it is written work or truly living, but quietly acting, in unfulfilled desire, it is seen moving, and what of those who try on the body, they attend to the agony, exercising; [19c] ] I also followed him towards the city through which we passed. For in awe, if we were to hear from the speech that was being fought, if the city was fighting against other cities, then it was necessary to be war-weary, and in the war the due things were given to education and food according to the actions in the works and according to the words in the words. interpretations for each city. That is why, O Critias and Hermocrates, [19d] I know for myself that if the men and the city are born strong, you will be able to praise them. and I do not admire it; but I have received this glory both for the past events and for the present poets, not the generation that dishonors poetry, but all do as the imitative nation, whoever is trained, imitates these things and excellently [19e ] the fourth sixth of the food, each one becoming poorer with works, and yet poorer reasons are imitated. But the generation of the sophists, because of many words and good others, rather experienced I have become͵ but I fear that͵ even on a planet where you live in cities, you alone do not have a ruler͵ wrong for philosophers, men and politicians͵ wherever you are in war and battles doing by deed and by word, speaking to each other in deed and word. The genus of the other half is not considered, if the nature and nurture of both are partakers. [20a] Timaeus, for there is no place of honor in the city of Locrid in Italy, in fact, and there will be no one inferior to those there, the greatest leaders and honors of those who are treated in the city. elilythen: Critian, that all of us are not private beings as we say. And of Hermocratus, concerning nature and food, to all this is sufficient for many witnesses to be believed. [20b] Because of and yesterday I, being an intellectual, seeing that the affairs of the state were passed by you, willingly gave thanks, knowing that the following speech could not have been better answered by your volitions - for the city must be in a state of war, and the dues should be given, if only now. - I said that what I am saying now has not been disproved. [20c] You agreed, therefore, to the common people, thinking of you, that they should now return to me the words of a stranger, so do not take it, not adorned for it, and always ready to receive it.