CLEINIAS: How?
ATHENIAN: Number like some other things is capable of being divided into equal parts; when thus divided, number is named "even," and the definition of the name "even" is "number divisible into two equal parts"?
CLEINIAS: True.
ATHENIAN: I mean, that when we are asked about the definition and give the name, or when we are asked about the name and give the definition-in either case, whether we give name or definition, we speak of the same thing, calling "even" the number which is divided into two equal parts.
CLEINIAS: Quite true.
ATHENIAN: And what is the definition of that which is named "soul"? Can we conceive of any other than that which has been already given-the motion which can move itself?
CLEINIAS: You mean to say that the essence which is defined as the self-moved is the same with that which has the name soul?
ATHENIAN: Yes; and if this is true, do we still maintain that there is anything wanting in the proof that the soul is the first origin and moving power of all that is, or has become, or will be, and their contraries, when she has been clearly shown to be the source of change and motion in all things?
CLEINIAS: Certainly not; the soul as being the source of motion, has been most satisfactorily shown to be the oldest of all things.
ATHENIAN: And is not that motion which is produced in another, by reason of another, but never has any self-moving power at all, being in truth the change of an inanimate body, to be reckoned second, or by any lower number which you may prefer?
CLEINIAS: Exactly.
ATHENIAN: Then we are right, and speak the most perfect and absolute truth, when we say that the soul is prior to the body, and that the body is second and comes afterwards, and is born to obey the soul, which is the ruler?
CLEINIAS: Nothing can be more true.
ATHENIAN: Do you remember our old admission, that if the soul was prior to the body the things of the soul were also prior to those of the body?
CLEINIAS: Certainly.
ATHENIAN: Then characters and manners, and wishes and reasonings, and true opinions, and reflections, and recollections are prior to length and breadth and depth and strength of bodies, if the soul is prior to the body.
CLEINIAS: To be sure.
ATHENIAN: In the next place, we must not of necessity admit that the soul is the cause of good and evil, base and honourable, just and unjust, and of all other opposites, if we suppose her to be the cause of all things?
CLEINIAS: We must.
ATHENIAN: And as the soul orders and inhabits all things that move, however moving, must we not say that she orders also the heavens?
CLEINIAS: Of course.
ATHENIAN: One soul or more? More than one-I will answer for you; at any rate, we must not suppose that there are less than two-one the author of good, and the other of evil.
CLEINIAS: Very true.
ATHENIAN: Yes, very true; the soul then directs all things in heaven, and earth, and sea by her movements, and these are described by the terms-will, consideration, attention, deliberation, opinion true and false, joy and sorrow, confidence, fear, hatred, love, and other primary motions akin to these; which again receive the secondary motions of corporeal substances, and guide all things to growth and decay, to composition and decomposition, and to the qualities which accompany them, such as heat and cold, heaviness and lightness, hardness and softness, blackness and whiteness, bitterness and sweetness, and all those other qualities which the soul uses, herself a G.o.ddess, when truly receiving the divine mind she disciplines all things rightly to their happiness; but when she is the companion of folly, she does the very contrary of all this. Shall we a.s.sume so much, or do we still entertain doubts?
CLEINIAS: There is no room at all for doubt.
ATHENIAN: Shall we say then that it is the soul which controls heaven and earth, and the whole world? that it is a principle of wisdom and virtue, or a principle which has neither wisdom nor virtue? Suppose that we make answer as follows: CLEINIAS: How would you answer?
ATHENIAN: If, my friend, we say that the whole path and movement of heaven, and of all that is therein, is by nature akin to the movement and revolution and calculation of mind, and proceeds by kindred laws, then, as is plain, we must say that the best soul takes care of the world and guides it along the good path.
CLEINIAS: True.
ATHENIAN: But if the world moves wildly and irregularly, then the evil soul guides it.
CLEINIAS: True again.
ATHENIAN: Of what nature is the movement of mind? To this question it is not easy to give an intelligent answer; and therefore I ought to a.s.sist you in framing one.
CLEINIAS: Very good.
ATHENIAN: Then let us not answer as if we would look straight at the sun, making ourselves darkness at midday-I mean as if we were under the impression that we could see with mortal eyes, or know adequately the nature of mind-it will be safer to look at the image only.
CLEINIAS: What do you mean?
ATHENIAN: Let us select of the ten motions the one which mind chiefly resembles; this I will bring to your recollection, and will then make the answer on behalf of us all.
CLEINIAS: That will be excellent.
ATHENIAN: You will surely remember our saying that all things were either at rest or in motion?
CLEINIAS: I do.
ATHENIAN: And that of things in motion some were moving in one place, and others in more than one?
CLEINIAS: Yes.
ATHENIAN: Of these two kinds of motion, that which moves in one place must move about a centre like globes made in a lathe, and is most entirely akin and similar to the circular movement of mind.
CLEINIAS: What do you mean?
ATHENIAN: In saying that both mind and the motion which is in one place move in the same and like manner, in and about the same, and in relation to the same, and according to one proportion and order, and are like the motion of a globe, we invented a fair image, which does no discredit to our ingenuity.
CLEINIAS: It does us great credit.
ATHENIAN: And the motion of the other sort which is not after the same manner, nor in the same, nor about the same, nor in relation to the same, nor in one place, nor in order, nor according to any rule or proportion, may be said to be akin to senselessness and folly?
CLEINIAS: That is most true.
ATHENIAN: Then, after what has been said, there is no difficulty in distinctly stating, that since soul carries all things round, either the best soul or the contrary must of necessity carry round and order and arrange the revolution of the heaven.
CLEINIAS: And judging from what has been said, Stranger, there would be impiety in a.s.serting that any but the most perfect soul or souls carries round the heavens.
ATHENIAN: You have understood my meaning right well, Cleinias, and now let me ask you another question.
CLEINIAS: What are you going to ask?
ATHENIAN: If the soul carries round the sun and moon, and the other stars, does she not carry round each individual of them?
CLEINIAS: Certainly.
ATHENIAN: Then of one of them let us speak, and the same argument will apply to all.
CLEINIAS: Which will you take?
ATHENIAN: Every one sees the body of the sun, but no one sees his soul, nor the soul of any other body living or dead; and yet there is great reason to believe that this nature, unperceived by any of our senses, is circ.u.mfused around them all, but is perceived by mind; and therefore by mind and reflection only let us apprehend the following point.
CLEINIAS: What is that?
ATHENIAN: If the soul carries round the sun, we shall not be far wrong in supposing one of three alternatives.
CLEINIAS: What are they?
ATHENIAN: Either the soul which moves the sun this way and that, resides within the circular and visible body, like the soul which carries us about every way; or the soul provides herself with an external body of fire or air, as some affirm, and violently propels body by body; or thirdly, she is without such a body, but guides the sun by some extraordinary and wonderful power.
CLEINIAS: Yes, certainly; the soul can only order all things in one of these three ways.
ATHENIAN: And this soul of the sun, which is therefore better than the sun, whether taking the sun about in a chariot to give light to men, or acting from without, or in whatever way, ought by every man to be deemed a G.o.d.
CLEINIAS: Yes, by every man who has the least particle of sense.
ATHENIAN: And of the stars too, and of the moon, and of the years and months and seasons, must we not say in like manner, that since a soul or souls having every sort of excellence are the causes of all of them, those souls are G.o.ds, whether they are living beings and reside in bodies, and in this way order the whole heaven, or whatever be the place and mode of their existence-and will any one who admits all this venture to deny that all things are full of G.o.ds?
CLEINIAS: No one, Stranger, would be such a madman.
ATHENIAN: And now, Megillus and Cleinias, let us offer terms to him who has. .h.i.therto denied the existence of the G.o.ds, and leave him.
CLEINIAS: What terms?
ATHENIAN: Either he shall teach us that we were wrong in saying that the soul is the original of all things, and arguing accordingly; or, if he be not able to say anything better, then he must yield to us and live for the remainder of his life in the belief that there are G.o.ds. Let us see, then, whether we have said enough or not enough to those who deny that there are G.o.ds.
CLEINIAS: Certainly, quite enough, Stranger.
ATHENIAN: Then to them we will say no more. And now we are to address him who, believing that there are G.o.ds, believes also that they take no heed of human affairs: To him we say-O thou best of men, in believing that there are G.o.ds you are led by some affinity to them, which attracts you towards your kindred and makes you honour and believe in them. But the fortunes of evil and unrighteous men in private as well as public life, which, though not really happy, are wrongly counted happy in the judgment of men, and are celebrated both by poets and prose writers-these draw you aside from your natural piety. Perhaps you have seen impious men growing old and leaving their children"s children in high offices, and their prosperity shakes your faith-you have known or heard or been yourself an eyewitness of many monstrous impieties, and have beheld men by such criminal means from small beginnings attaining to sovereignty and the pinnacle of greatness; and considering all these things you do not like to accuse the G.o.ds of them, because they are your relatives; and so from some want of reasoning power, and also from an unwillingness to find fault with them, you have come to believe that they exist indeed, but have no thought or care of human things. Now, that your present evil opinion may not grow to still greater impiety, and that we may if possible use arguments which may conjure away the evil before it arrives, we will add another argument to that originally addressed to him who utterly denied the existence of the G.o.ds. And do you, Megillus and Cleinias, answer for the young man as you did before; and if any impediment comes in our way, I will take the word out of your mouths, and carry you over the river as I did just now.
CLEINIAS: Very good; do as you say, and we will help you as well as we can.
ATHENIAN: There will probably be no difficulty in proving to him that the G.o.ds care about the small as well as about the great. For he was present and heard what was said, that they are perfectly good, and that the care of all things is most entirely natural to them.
CLEINIAS: No doubt he heard that.
ATHENIAN: Let us consider together in the next place what we mean by this virtue which we ascribe to them. Surely we should say that to be temperate and to possess mind belongs to virtue, and the contrary to vice?
CLEINIAS: Certainly.
ATHENIAN: Yes; and courage is a part of virtue, and cowardice of vice?
CLEINIAS: True.
ATHENIAN: And the one is honourable, and the other dishonourable?
CLEINIAS: To be sure.
ATHENIAN: And the one, like other meaner things, is a human quality, but the G.o.ds have no part in anything of the sort?
CLEINIAS: That again is what everybody will admit.
ATHENIAN: But do we imagine carelessness and idleness and luxury to be virtues? What do you think?
CLEINIAS: Decidedly not.
ATHENIAN: They rank under the opposite cla.s.s?
CLEINIAS: Yes.
ATHENIAN: And their opposites, therefore, would fall under the opposite cla.s.s?
CLEINIAS: Yes.
ATHENIAN: But are we to suppose that one who possesses all these good qualities will be luxurious and heedless and idle, like those whom the poet compares to stingless drones?
CLEINIAS: And the comparison is a most just one.
ATHENIAN: Surely G.o.d must not be supposed to have a nature which He Himself hates? he who dares to say this sort of thing must not be tolerated for a moment.
CLEINIAS: Of course not. How could he have?
ATHENIAN: Should we not on any principle be entirely mistaken in praising any one who has some special business entrusted to him, if he have a mind which takes care of great matters and no care of small ones? Reflect; he who acts in this way, whether he be G.o.d or man, must act from one of two principles.
CLEINIAS: What are they?
ATHENIAN: Either he must think that the neglect of the small matters is of no consequence to the whole, or if he knows that they are of consequence, and he neglects them, his neglect must be attributed to carelessness and indolence. Is there any other way in which his neglect can be explained? For surely, when it is impossible for him to take care of all, he is not negligent if he fails to attend to these things great or small, which a G.o.d or some inferior being might be wanting in strength or capacity to manage?
CLEINIAS: Certainly not.
ATHENIAN: Now, then, let us examine the offenders, who both alike confess that there are G.o.ds, but with a difference-the one saying that they may be appeased, and the other that they have no care of small matters: there are three of us and two of them, and we will say to them-In the first place, you both acknowledge that the G.o.ds hear and see and know all things, and that nothing can escape them which is matter of sense and knowledge: do you admit this?
CLEINIAS: Yes.
ATHENIAN: And do you admit also that they have all power which mortals and immortals can have?
CLEINIAS: They will, of course, admit this also.
ATHENIAN: And surely we three and they two-five in all-have acknowledged that they are good and perfect?
CLEINIAS: a.s.suredly.