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What is the name which is given to self-motion when manifested in any material substance? 'Life.' And soul too is life? 'Very good.' And are there not three kinds of knowledge—a knowledge (1) of the essence, (2) of the definition, (3) of the name? And sometimes the name leads us to ask the definition, sometimes the definition to ask the name. For example, number can be divided into equal parts, and when thus divided is termed even, and the definition of even and the word 'even' refer to the same thing. 'Very true.' And what is the definition of the thing which is named 'soul'? Must we not reply, 'The self-moved'? And have we not proved that the self-moved is the source of motion in other things? 'Yes.' And the motion which is not self-moved will be inferior to this? 'True.' And if so, we shall be right in saying that the soul is prior and superior to the body, and the body by nature subject and inferior to the soul? 'Quite right.' And we agreed that if the soul was prior to the body, the things of the soul were prior to the things of the body? 'Certainly.' And therefore desires, and manners, and thoughts, and true opinions, and recollections, are prior to the length and breadth and force of bodies. 'To be sure.' In the next place, we acknowledge that the soul is the cause of good and evil, just and unjust, if we suppose her to be the cause of all things? 'Certainly.' And the soul which orders all things must also order the heavens? 'Of course.' One soul or more? More; for less than two are inconceivable, one good, the other evil. 'Most true.' The soul directs all things by her movements, which we call will, consideration, attention, deliberation, opinion true and false, joy, sorrow, courage, fear, hatred, love, and similar affections. These are the primary movements, and they receive the secondary movements of bodies, and guide all things to increase and diminution, separation and union, and to all the qualities which accompany them—cold, hot, heavy, light, hard, soft, white, black, sweet, bitter; these and other such qualities the soul, herself a goddess, uses, when truly receiving the divine mind she leads all things rightly to their happiness; but under the impulse of folly she works out an opposite result. For the controller of heaven and earth and the circle of the world is either the wise and good soul, or the foolish and vicious soul, working in them. 'What do you mean?' If we say that the whole course and motion of heaven and earth is in accordance with the workings and reasonings of mind, clearly the best soul must have the care of the heaven, and guide it along that better way. 'True.' But if the heavens move wildly and disorderly, then they must be under the guidance of the evil soul. 'True again.' What is the nature of the movement of the soul? We must not suppose that we can see and know the soul with our bodily eyes, any more than we can fix them on the midday sun; it will be safer to look at an image only. 'How do you mean?' Let us find among the ten kinds of motion an image of the motion of the mind. You remember, as we said, that all things are divided into two classes; and some of them were moved and some at rest. 'Yes.' And of those which were moved, some were moved in the same place, others in more places than one. 'Just so.' The motion which was in one place was circular, like the motion of a spherical body; and such a motion in the same place, and in the same relations, is an excellent image of the motion of mind. 'Very true.' The motion of the other sort, which has no fixed place or manner or relation or order or proportion, is akin to folly and nonsense. 'Very true.' After what has been said, it is clear that, since the soul carries round all things, some soul which is either very good or the opposite carries round the circumference of heaven. But that soul can be no other than the best. Again, the soul carries round the sun, moon, and stars, and if the sun has a soul, then either the soul of the sun is within and moves the sun as the human soul moves the body; or, secondly, the sun is contained in some external air or fire, which the soul provides and through which she operates; or, thirdly, the course of the sun is guided by the soul acting in a wonderful manner without a body. 'Yes, in one of those ways the soul must guide all things.' And this soul of the sun, which is better than the sun, whether driving him in a chariot or employing any other agency, is by every man called a God? 'Yes, by every man who has any sense.' And of the seasons, stars, moon, and year, in like manner, it may be affirmed that the soul or souls from which they derive their excellence are divine; and without insisting on the manner of their working, no one can deny that all things are full of Gods. 'No one.' And now let us offer an alternative to him who denies that there are Gods. Either he must show that the soul is not the origin of all things, or he must live for the future in the belief that there are Gods.

Next, as to the man who believes in the Gods, but refuses to acknowledge that they take care of human things—let him too have a word of admonition. 'Best of men,' we will say to him, 'some affinity to the Gods leads you to honour them and to believe in them. But you have heard the happiness of wicked men sung by poets and admired by the world, and this has drawn you away from your natural piety. Or you have seen the wicked growing old in prosperity, and leaving great offices to their children; or you have watched the tyrant succeeding in his career of crime; and considering all these things you have been led to believe in an irrational way that the Gods take no care of human affairs. That your error may not increase, I will endeavour to purify your soul.' Do you, Megillus and Cleinias, make answer for the youth, and when we come to a difficulty, I will carry you over the water as I did before. 'Very good.' He will easily be convinced that the Gods care for the small as well as the great; for he heard what was said of their goodness and of their having all things under their care. 'He certainly heard.' Then now let us enquire what is meant by the virtue of the Gods. To possess mind belongs to virtue, and the contrary to vice. 'That is what we say.' And is not courage a part of virtue, and cowardice of vice? 'Certainly.' And to the Gods we ascribe virtues; but idleness and indolence are not virtues. 'Of course not.' And is God to be conceived of as a careless, indolent fellow, such as the poet would compare to a stingless drone? 'Impossible.' Can we be right in praising any one who cares for great matters and leaves the small to take care of themselves? Whether God or man, he who does so, must either think the neglect of such matters to be of no consequence, or he is indolent and careless. For surely neither of them can be charged with neglect if they fail to attend to something which is beyond their power? 'Certainly not.'

And now we will examine the two classes of offenders who admit that there are Gods, but say,—the one that they may be appeased, the other that they take no care of small matters: do they not acknowledge that the Gods are omnipotent and omniscient, and also good and perfect? 'Certainly.' Then they cannot be indolent, for indolence is the offspring of idleness, and idleness of cowardice, and there is no cowardice in God. 'True.' If the Gods neglect small matters, they must either know or not know that such things are not to be regarded. But of course they know that they should be regarded, and knowing, they cannot be supposed to neglect their duty, overcome by the seductions of pleasure or pain. 'Impossible.' And do not all human things share in soul, and is not man the most religious of animals and the possession of the Gods? And the Gods, who are the best of owners, will surely take care of their property, small or great. Consider further, that the greater the power of perception, the less the power of action. For it is harder to see and hear the small than the great, but easier to control them. Suppose a physician who had to cure a patient—would he ever succeed if he attended to the great and neglected the little? 'Impossible.' Is not life made up of littles?—the pilot, general, householder, statesman, all attend to small matters; and the builder will tell you that large stones do not lie well without small ones. And God is not inferior to mortal craftsmen, who in proportion to their skill are careful in the details of their work; we must not imagine the best and wisest to be a lazy good-for-nothing, who wearies of his work and hurries over small and easy matters. 'Never, never!' He who charges the Gods with neglect has been forced to admit his error; but I should like further to persuade him that the author of all has made every part for the sake of the whole, and that the smallest part has an appointed state of action or passion, and that the least action or passion of any part has a presiding minister. You, we say to him, are a minute fraction of this universe, created with a view to the whole; the world is not made for you, but you for the world; for the good artist considers the whole first, and afterwards the parts. And you are annoyed at not seeing how you and the universe are all working together for the best, so far as the laws of the common creation admit. The soul undergoes many changes from her contact with bodies; and all that the player does is to put the pieces into their right places. 'What do you mean?' I mean that God acts in the way which is simplest and easiest. Had each thing been formed without any regard to the rest, the transposition of the Cosmos would have been endless; but now there is not much trouble in the government of the world. For when the king saw the actions of the living souls and bodies, and the virtue and vice which were in them, and the indestructibility of the soul and body (although they were not eternal), he contrived so to arrange them that virtue might conquer and vice be overcome as far as possible; giving them a seat and room adapted to them, but leaving the direction of their separate actions to men's own wills, which make our characters to be what they are. 'That is very probable.' All things which have a soul possess in themselves the principle of change, and in changing move according to fate and law; natures which have undergone lesser changes move on the surface; but those which have changed utterly for the worse, sink into Hades and the infernal world. And in all great changes for good and evil which are produced either by the will of the soul or the influence of others, there is a change of place. The good soul, which has intercourse with the divine nature, passes into a holier and better place; and the evil soul, as she grows worse, changes her place for the worse. This,—as we declare to the youth who fancies that he is neglected of the Gods,—is the law of divine justice—the worse to the worse, the better to the better, like to like, in life and in death. And from this law no man will ever boast that he has escaped. Even if you say—'I am small, and will creep into the earth,' or 'I am high, and will mount to heaven'—you are not so small or so high that you shall not pay the fitting penalty, either here or in the world below. This is also the explanation of the seeming prosperity of the wicked, in whose actions as in a mirror you imagined that you saw the neglect of the Gods, not considering that they make all things contribute to the whole. And how then could you form any idea of true happiness?—If Cleinias and Megillus and I have succeeded in persuading you that you know not what you say about the Gods, God will help you; but if there is still any deficiency of proof, hear our answer to the third opponent.