Soc. Excellent, Timaeus; and we will do precisely as you bid us. The prelude is charming, and is already accepted by us-may we beg of you to proceed to the strain?

Tim. Let me tell you then why the creator made this world of generation. He was good, and the good can never have any jealousy of anything. And being free from jealousy, he desired that all things should be as like himself as they could be. This is in the truest sense the origin of creation and of the world, as we shall do well in believing on the testimony of wise men: God desired that all things should be good and nothing bad, so far as this was attainable. Wherefore also finding the whole visible sphere not at rest, but moving in an irregular and disorderly fashion, out of disorder he brought order, considering that this was in every way better than the other. Now the deeds of the best could never be or have been other than the fairest; and the creator, reflecting on the things which are by nature visible, found that no unintelligent creature taken as a whole was fairer than the intelligent taken as a whole; and that intelligence could not be present in anything which was devoid of soul. For which reason, when he was framing the universe, he put intelligence in soul, and soul in body, that he might be the creator of a work which was by nature fairest and best. Wherefore, using the language of probability, we may say that the world became a living creature truly endowed with soul and intelligence by the providence of God.

ΣΩ. Ἄριστα͵ ὦ Τίμαιε͵ παντάπασί τε ὡς κελεύεις ἀποδεκτέον· τὸ μὲν οὖν προοίμιον θαυμασίως ἀπεδεξάμεθά σου͵ τὸν δὲ δὴ νόμον ἡμῖν ἐφεξῆς πέραινε. [29e]  

ΤΙ. Λέγωμεν δὴ δι΄ ἥντινα αἰτίαν γένεσιν καὶ τὸ πᾶν τόδε ὁ συνιστὰς συνέστησεν. ἀγαθὸς ἦν͵ ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος· τούτου δ΄ ἐκτὸς ὢν πάντα ὅτι μάλιστα ἐβουλήθη γενέσθαι παραπλήσια ἑαυτῷ. ταύτην δὴ γενέσεως καὶ κόσμου μάλιστ΄ ἄν τις ἀρχὴν κυριωτάτην παρ΄ ἀνδρῶν φρονίμων ἀποδεχόμενος ὀρθότατα ἀπο δέχοιτ΄ ἄν. [30a] βουληθεὶς γὰρ ὁ θεὸς ἀγαθὰ μὲν πάντα͵ φλαῦρον δὲ μηδὲν εἶναι κατὰ δύναμιν͵ οὕτω δὴ πᾶν ὅσον ἦν ὁρατὸν παραλαβὼν οὐχ ἡσυχίαν ἄγον ἀλλὰ κινούμενον πλημμελῶς καὶ ἀτάκτως͵ εἰς τάξιν αὐτὸ ἤγαγεν ἐκ τῆς ἀταξίας͵ ἡγησάμενος ἐκεῖνο τούτου πάντως ἄμεινον. θέμις δ΄ οὔτ΄ ἦν οὔτ΄ ἔστιν τῷ ἀρίστῳ δρᾶν ἄλλο πλὴν τὸ κάλλιστον· [30b] λογισάμενος οὖν ηὕρισκεν ἐκ τῶν κατὰ φύσιν ὁρατῶν οὐδὲν ἀνόητον τοῦ νοῦν ἔχοντος ὅλον ὅλου κάλλιον ἔσεσθαί ποτε ἔργον͵ νοῦν δ΄ αὖ χωρὶς ψυχῆς ἀδύνατον παραγενέσθαι τῳ. διὰ δὴ τὸν λογισμὸν τόνδε νοῦν μὲν ἐν ψυχῇ͵ ψυχὴν δ΄ ἐν σώματι συνιστὰς τὸ πᾶν συνετεκταίνετο͵ ὅπως ὅτι κάλλιστον εἴη κατὰ φύσιν ἄριστόν τε ἔργον ἀπειργασμένος. οὕτως οὖν δὴ κατὰ λόγον τὸν εἰκότα δεῖ λέγειν τόνδε τὸν κόσμον ζῷον ἔμψυχον ἔννουν τε τῇ ἀληθείᾳ διὰ τὴν τοῦ θεοῦ γενέσθαι πρόνοιαν.