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Plato: Timaeus · 24 of 50 · tr. Benjamin Jowett

Section 1x

Of the infinite forms we must select the most beautiful, if we are to proceed in due order, and any one who can point out a more beautiful form than ours for the construction of these bodies, shall carry off the palm, not as an enemy, but as a friend. Now, the one which we maintain to be the most beautiful of all the many triangles (and we need not speak of the others) is that of which the double forms a third triangle which is equilateral; the reason of this would be long to tell; he who disproves what we are saying, and shows that we are mistaken, may claim a friendly victory. Then let us choose two triangles, out of which fire and the other elements have been constructed, one isosceles, the other having the square of the longer side equal to three times the square of the lesser side. Now is the time to explain what was before obscurely said: there was an error in imagining that all the four elements might be generated by and into one another; this, I say, was an erroneous supposition, for there are generated from the triangles which we have selected four kinds-three from the one which has the sides unequal; the fourth alone is framed out of the isosceles triangle. Hence they cannot all be resolved into one another, a great number of small bodies being combined into a few large ones, or the converse. But three of them can be thus resolved and compounded, for they all spring from one, and when the greater bodies are broken up, many small bodies will spring up out of them and take their own proper figures; or, again, when many small bodies are dissolved into their triangles, if they become one, they will form one large mass of another kind. So much for their passage into one another. I have now to speak of their several kinds, and show out of what combinations of numbers each of them was formed. The first will be the simplest and smallest construction, and its element is that triangle which has its hypotenuse twice the lesser side. When two such triangles are joined at the diagonal, and this is repeated three times, and the triangles rest their diagonals and shorter sides on the same point as a centre, a single equilateral triangle is formed out of six triangles; and four equilateral triangles, if put together, make out of every three plane angles one solid angle, being that which is nearest to the most obtuse of plane angles; and out of the combination of these four angles arises the first solid form which distributes into equal and similar parts the whole circle in which it is inscribed. The second species of solid is formed out of the same triangles, which unite as eight equilateral triangles and form one solid angle out of four plane angles, and out of six such angles the second body is completed. And the third body is made up of 120 triangular elements, forming twelve solid angles, each of them included in five plane equilateral triangles, having altogether twenty bases, each of which is an equilateral triangle. The one element [that is, the triangle which has its hypotenuse twice the lesser side] having generated these figures, generated no more; but the isosceles triangle produced the fourth elementary figure, which is compounded of four such triangles, joining their right angles in a centre, and forming one equilateral quadrangle. Six of these united form eight solid angles, each of which is made by the combination of three plane right angles; the figure of the body thus composed is a cube, having six plane quadrangular equilateral bases. There was yet a fifth combination which God used in the delineation of the universe. Now, he who, duly reflecting on all this, enquires whether the worlds are to be regarded as indefinite or definite in number, will be of opinion that the notion of their indefiniteness is characteristic of a sadly indefinite and ignorant mind.
Themes
Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The passage establishes a structural mapping between geometric forms and elemental bodies, reflecting the cosmos at multiple scales.

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Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

God is depicted as actively using specific combinations of triangles to generate the elements and delineate the universe.

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Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

The text outlines a downward flow from divine geometric forms into elemental bodies and finally into the physical world.

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Infinite Cosmoscosmology

The doctrine of the universe as boundless and without center or circumference, populated by innumerable worlds — Bruno's rejection of the closed Aristotelian sphere; the divine and the cosmos as ontologically infinite.

The text begins by discussing the 'infinite forms' and the notion that worlds are indefinite in number.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

God is portrayed as an active agent who uses triangles to generate elements and delineate the universe.

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Monadcosmology

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

The text references a single equilateral triangle as a foundational element from which other forms are derived.

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Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

The passage centrally relies on specific mathematical relationships between triangles and their combinations to define the four elements.

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Related passages · 3 parallels
neoplatonism|Iamblichus: On the Mysteries|Chapter VIIId
For it is necessary that every form in the universe should be never failing, in order that the universe may be perfect, and that, being generated from an immoveable cause, it may be immoveable in its essence. But every wholeness is a form,…”
Both passages explore the nature of forms and their role in the structure of the universe. Plato's passage discusses the geometric forms that constitute the elements, while the second passage delves into the immutable nature of forms and their divine allotments in the universe. Both emphasize the perfection and order inherent in these forms.
neoplatonism|Iamblichus: On the Mysteries|Chapter VIII
The Pythagoreans, likewise, adorned numbers and figures with the appellations of the Gods. For they called the equilateral triangle, Minerva Coryphagenes, or begotten from the summit, and Tritogeneia because it is divided by three perpendi…”
Both passages discuss the significance of geometric shapes and numbers in understanding the divine and the structure of the universe. They share a mystical approach to mathematics and geometry as reflections of divine order.
neoplatonism|Select Works of Plotinus|Select Works, Section 355 (part 1)
Section 35 35. But we must give some explanation of these powers. The matter requires a more definite handling. How can there be a difference of power between one triangular configuration and another? How can there be the exercise of po…”
Both passages explore the concept of fundamental geometric forms and their role in the structure of the universe. Plato's passage discusses the construction of the elements from basic triangles, while the second passage delves into the powers and configurations of triangular forms within a cosmic context, both reflecting a mystical and philosophical understanding of the universe's underlying order.