The Platonist Attikus (ap. Eusebium, Præp. Ev. xv. 7) blames Aristotle for dissenting from Plato on this point, and for recognising the celestial matter as a fifth essence distinct from the four elements. Plato (he says) followed both anterior traditions and self-evident sense ([Greek: tê=| peri\ au)ta\ e)nargei/a|]) in admitting only the four elements, and in regarding all things as either compounds or varieties of these. But Aristotle, thinking to make parade of superior philosophical sagacity, [Greek: proskatêri/thmêse toi=s phainome/nois te/ttarsi sô/masi tê\n pe/mptên ou)si/an, pa/nu me\n lamprô=s kai\ philodô/rôs tê=| phu/sei chrêsa/menos, mê\ sunidô\n de\ _o(/ti ou) nomothetei=n dei= phusiologou=nta, ta\ de\ tê=s phu/seôs au)tê=s e)xistorei=n_.] This last precept is what we are surprised to read in a Platonist of the third century B.C. "When you are philosophising upon Nature, do not lay down the law, but search out the real facts of Nature." It is truly Baconian: it is justly applicable as a caution to Aristotle, against whom Attikus directs it; but it is still more eminently applicable to Plato, against whom he does not direct it.] [Footnote 76: Plato, Timæus, p. 57 D.] [Side-note: Varieties of each element.] Plato next enumerates the several varieties of each element--fire, water, earth.[77] He then proceeds to mention the attributes, properties, affections, &c., of each: which he characterises as essentially relative to a sentient Subject: nothing being absolute except the constituent geometrical figures. You cannot describe these attributes (he says) without assuming (what has not yet been described) the sensitive or mortal soul, to which they are relative.[78] Assuming this provisionally, Plato gives account of Hot and Cold, Hard and Soft, Heavy and Light, Rough and Smooth, &c.[79] Then he describes, first, the sensations of pleasure and pain, common to the whole body--next those of the special senses, sight, hearing, smell, taste, touch.[80] These descriptions are very curious and interesting. I am compelled to pass them over by want of space, and shall proceed to the statements respecting the two mortal souls and the containing organism--which belong to a vein more analogous to that of the other Platonic dialogues. [Footnote 77: Plato, Timæus, pp. 58-61 C.] [Footnote 78: Plato, Timæus, p. 61 C-D. [Greek: Prô=ton me\n ou)=n u(pa/rchein ai)/sthêsin dei= toi=s legome/nois (ge/nesin) a)ei/; sarko\s de\ kai\ tô=n peri\ sa/rka ge/nesin, psuchê=s te o(/son thnêto/n, ou(/pô dielêlu/thamen. Tugcha/nei de\ ou)/te tau=ta chôri\s tô=n peri\ ta\ pathê/mata o(/sa ai)sthêtika/, ou)/t' e)kei=na a)/neu tou/tôn dunata\ i(kanô=s lechthê=nai; to\ de\ a(/ma schedo\n ou) dunato/n. U(pothete/on dê\ pro/teron tha/tera, ta\ d' u(/stera u(potethe/nta e)pa/nimen au)=this. I(/na ou)=n e(xê=s ta\ pathê/mata le/gêtai toi=s ge/nesin, e)/stô pro/tera ê(mi=n ta\ peri\ sô=ma kai\ psuchê\n o)/nta.]]