The Timaeus of Plato

70 A] TIMAIOS. 257
ride in; and beside her they built in another kind of soul, even
that which is mortal, having within itself dread and inevitable
passions first pleasure, the strongest allurement of evil, next
pains, that scare good things away; confidence moreover and
fear, a yoke of thoughtless counsellors ;
wrath hard to assuage
and hope that lightly leads astray; and having mingled all these
perforce with reasonless sensation and love that ventures all
things, so they fashioned the mortal soul. And for this cause,
in
awe of defiling the divine, so far as was not altogether necessary,
they set the mortal kind to dwell apart from the other in
another chamber of the body, having built an isthmus and
boundary between the head and the breast, setting the neck
between them to keep them apart. So in the breast, or the
thorax as it is called, they confined the mortal kind of soul.
And whereas one part of -it was nobler, the other baser, they
built a party-wall across the hollow of the chest, as if
they were
marking off an apartment for women and another for men, and
they put the midriff as a fence between them. That
part
of the
other reason why the intellect should be
in the head is given in 90 A. Galen de
plac. Hipp, et Plat. VI 505 says that Hippokrates
agreed with Plato in making
three xV Terpawo-
5uv. Euripides has it once, Hercules furens
1095 veaviav 6u>pa.Ka Kal j3paxiova. Aristotle
also uses the word in a more comprehensive
sense than it bears nowadays,
including the entire trunk : historia atii~
malium \ vii 491* 29.
13. olov ywaiKwv, njv Se avSpcov]
This is no more than a mere simile :
there is
nothing in the words to warrant
the titles which Martin bestows upon the
two tttr) 1'ame male and Fame femelle ;
nor is there the slightest appropriateness
in these names. It is not even said which
division corresponds to theyvvaiKuv, which
to the dvSpuv otic-riffis.
14. Sidp