Timaeus the Locrian asserted this: Ñ that of all the things in the Universe, there are, two causes, (one) Mind, (the cause) of things existing according to reason; (the other) Necessity, (the cause) of things (existing) by (some) force, according to the power of the bodies; and that the former of these is the nature of the good and is called God, and the principle of things that are best; but what accessory causes follow, are referred to Necessity. As regards the things in the Universe, there are Form, Matter, and the perceptible; which is, as it were, a resistance of the two others; and that Form is unproduced, and unmoved, and stationary and of the nature of the same, and perceptible by the mind, and a pattern of such things produced, as exist by a state of change; for that some such thing as this is Form, spoken of and conceived to be.
Matter, however, is a mold, and a mother and a nurse, and procreative of the third kind of being; for receiving upon itself the resemblances, and as it were remolding them, it perfects these productions. He asserted moreover that Matter, though eternal is not unmoved; and though of itself it is formless and shapeless, yet it receives every kind of form; and that what is around bodies, is divisible, and partakes of the nature of the different; and that Matter is called by the twin names of Plane and Space. These two principles, then, are opposite to each, other; of which Form relates to a male power, and a father; while matter relates to a female, and a mother. Being three, they are recognisable by three marks: Form, by mind, according to knowledge; Matter by a spurious kind of reasoning, because of its not being mentally perceived directly, but by analogy and their productions by sensation and opinion.