Greek Texts & Translations

Furthermore he said that, according to Homer, ^note beyond all men the Egyptians were skilled in healing. Plato also intended to make the acquaintance of the Magians, but was prevented by the wars in Asia. Having returned to Athens, he lived in the Academy, which is a gymnasium outside the walls, in a grove named after a certain hero, Hecademus, as is stated by Eupolis in his play entitled Shirkers ^note:

In the shady walks of the divine Hecademus.

Moreover, there are verses of Timon which refer to Plato ^note:

Amongst all of them Plato was the leader, a big fish, but a sweet-voiced speaker, musical in prose as the cicala who, perched on the trees of Hecademus, pours forth a strain as delicate as a lily.

Thus the original name of the place was Hecademy, spelt with e. Now Plato was a friend of Isocrates. And Praxiphanes makes them converse about poets at a country-seat where Plato was entertaining Isocrates. And Aristoxenus asserts that he went on service three times, first to Tanagra, secondly to Corinth, and thirdly at Delium, where also he obtained the prize of valour. He mixed together doctrines of Heraclitus, the Pythagoreans and Socrates. In his doctrine of sensible things he agrees with Heraclitus, in his doctrine of the intelligible with Pythagoras, and in political philosophy with Socrates.

Some authorities, amongst them Satyrus, say that he wrote to Dion in Sicily instructing him to purchase three Pythagorean books from Philolaus for 100 minae. For they say he was well off, having received from Dionysius over eighty talents. This is stated by Onetor in an essay upon the theme, "Whether a wise man will make money." Further, he derived great assistance from Epicharmus the Comic poet, for he transcribed a great deal from him, as Alcimus says in the essays dedicated to Amyntas, of which there are four. In the first of them he writes thus:

"It is evident that Plato often employs the words of Epicharmus. ^note Just consider. Plato asserts that the object of sense is that which never abides in quality or quantity, but is ever in flux and change. 3.1.10 The assumption is that the things from which you take away number are no longer equal nor determinate, nor have they quantity or quality. These are the things to which becoming always, and being never, belongs. But the object of thought is something constant from which nothing is subtracted, to which nothing is added. This is the nature of the eternal things, the attribute of which is to be ever alike and the same. And indeed Epicharmus has expressed himself plainly about objects of sense and objects of thought.

a. But gods there always were; never at any time were they wanting, while things in this world are always alike, and are brought about through the same agencies.

b. Yet it is said that Chaos was the first-born of the gods.

a. How so? If indeed there was nothing out of which, or into which, it could come first.

b. What! Then did nothing come first after all?

a. No, by Zeus, nor second either, 3.1.11 at least of the things which we are thus talking about now; on the contrary, they existed from all eternity. . . .

a. But suppose some one chooses to add a single pebble to a heap containing either an odd or an even number, whichever you please, or to take away one of those already there; do you think the number of pebbles would remain the same?

b. Not I.

a. Nor yet, if one chooses to add to a cubit-measure another length, ^note or cut off some of what was there already, would the original measure still exist?

b. Of course not.

a. Now consider mankind in this same way. One man grows, and another again shrinks; and they are all undergoing change the whole time. But a thing which naturally changes and never remains in the same state must ever be different from that which has thus changed. And even so you and I were one pair of men yesterday, are another to-day, and again will be another to-morrow, and will never remain ourselves, by this same argument."

Again, Alcimus makes this further statement: "There are some things, say the wise, which the soul perceives through the body, as in seeing and hearing; there are other things which it discerns by itself without the aid of the body. Hence it follows that of existing things some are objects of sense and others objects of thought. Hence Plato said that, if we wish to take in at one glance the principles underlying the universe, we must first distinguish the ideas by themselves, for example, likeness, unity and plurality, magnitude, rest and motion; next we must assume the existence of 3.1.13 beauty, goodness, justice and the like, each existing in and for itself; in the third place we must see how many of the ideas are relative to other ideas, as are knowledge, or magnitude, or ownership, remembering that the things within our experience bear the same names as those ideas because they partake of them; I mean that things which partake of justice are just, things which partake of beauty are beautiful. Each one of the ideas is eternal, it is a notion, and moreover is incapable of change. Hence Plato says that they stand in nature like archetypes, and that all things else bear a resemblance to the ideas because they are copies of these archetypes. Now here are the words of Epicharmus about the good and about the ideas: