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in saying that both are moved—mind and the motion that is borne in one—surely according to the same things and in like manner and in the same place and about the same things and towards the same things and in one principle and one order, likened to the rotations of a sphere turned on a lathe, we would never appear to be poor craftsmen of fair images in our discourse. 12.51.28 You speak most correctly. Therefore this motion that is never in like manner, nor according to the same things, nor in the same place, nor about the same things, nor towards the same things, nor borne in one, nor in order, nor in an arrangement, nor in any principle would, on the other hand, be akin to all folly. 12.51.29 For that would be most true. Now then it is no longer at all difficult to state expressly that, since it is soul that leads all things for us, it must be said that the revolution of the heaven is necessarily led around, cared for and ordered, by either the best soul or by its opposite. 12.51.30 O Stranger, but from what has now been said it is not even pious to say otherwise than that one soul which possesses all excellence, or more than one, leads them around. You have followed the arguments most excellently, O Clinias. But listen further to this. 12.51.31 What is that? The sun and moon and the other stars, if soul leads all things, does it not also lead each single one? Of course. Then let us make our arguments about one, which will be seen to be fitting for us for all the stars. 12.51.32 About which one? Of the sun, every man sees the body, but no one sees the soul; nor indeed the soul of any other body of any living thing, whether living or dead, but there is much hope that this genus is for us altogether imperceptible to all the senses of the body, but is intelligible. By mind alone, then, and thought let us grasp this concerning it. 12.51.33 What? If a soul leads the sun, in saying it does one of three things we shall hardly be wide of the mark. Of what three? 12.51.34 That either, being within this revolving visible body, it carries it about everywhere, just as the soul within us carries us about everywhere; or, having from somewhere outside provided for itself a body of fire or some kind of air, as some say, it pushes body with body by force; or third, being itself devoid of a body, but possessing certain other powers of exceeding wonder, it guides it. Yes, it is necessary that soul, doing at least one of these things, directs all things.” 12.51.35 These things, then, are said by the philosopher in the tenth book of the Laws. And in the Philebus also, listen to how he constructs the same thought: “For all the wise agree, truly magnifying themselves, that mind is king for us of heaven and earth. And perhaps they speak well; but, if you wish, let us make our investigation of this very class of things at greater length. 12.51.36 Speak as you wish, taking no account of length for us, O Socrates, since you will not be disliked. You have spoken well. Let us begin by questioning somewhat in this way. How? Shall we say, O Protarchus, that the power of the irrational and random and the "as it happened" governs all things and this so-called whole, or the opposite, as our predecessors said, that mind and a wonderful intelligence, arranging them, steers them through? 12.51.37 Not at all the same, O wonderful Socrates. For what you say seems to me not even to be pious; but to say that mind orders all these things is worthy of the sight of the cosmos and the moon and the stars and the whole revolution, and I for one would never speak or think otherwise concerning them. 12.51.38 Do you wish, then, that we too should agree with what was conceded by those before, that these things are so? and not only think it right to state the views of others without risk, but also share the risk and partake of the blame, whenever some clever man says that these things are not so, but are in a state of disorder? For how could I not wish it? Come then, consider for us the argument that follows concerning these things. 12.51.39 Only speak. Regarding the nature of the bodies of all living things, we see, I suppose, fire and water and breath and earth, as they say who are caught in a storm, present in their constitution? Certainly. For we are truly storm-tossed by perplexity in the present arguments. Come then, concerning each of the elements in us, grasp the following.

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κατὰ ταὐτὰ δήπου καὶ ὡσαύτως καὶ ἐν τῷ αὐτῷ καὶ περὶ τὰ αὐτὰ καὶ πρὸς τὰ αὐτὰ καὶ ἕνα λόγον καὶ τάξιν μίαν ἄμφω κινεῖσθαι λέγοντες νοῦν τήν τε ἐν ἑνὶ φερομένην κίνησιν, σφαίρας ἐντόρνου ἀπεικασμένα φοραῖς, οὐκ ἄν ποτε φανείημεν φαῦλοι δημιουργοὶ λόγῳ καλῶν εἰκόνων. 12.51.28 Ὀρθότατα λέγεις. Οὐκοῦν αὕτη γε ἡ μηδέποτε ὡσαύτως μηδὲ κατὰ τὰ αὐτὰ μηδ' ἐν ταὐτῷ μηδὲ περὶ ταὐτὰ μηδὲ πρὸς τὰ αὐτὰ μηδ' ἐν ἑνὶ φερομένη μηδ' ἐν κόσμῳ μηδ' ἐν τάξει μηδ' ἔν τινι λόγῳ κίνησις ἀνοίας ἂν αὖ πάσης εἴη ξυγγενής. 12.51.29 Εἴη γὰρ ἂν ἀληθέστατα. Τὰ νῦν δὴ χαλεπὸν οὐδὲν ἔτι διαρρήδην εἰπεῖν ὡς, ἐπειδὴ ψυχὴ μέν ἐστιν ἡ περιάγουσα ἡμῖν πάντα, τὴν δὲ οὐρανοῦ περιφορὰν ἐξ ἀνάγκης περιάγειν φατέον ἐπιμελουμένην καὶ κοσμοῦσαν ἤτοι τὴν ἀρίστην ψυχὴν ἢ τὴν ἐναντίαν. 12.51.30 Ὦ ξένε, ἀλλ' ἔκ γε τῶν νῦν εἰρημένων οὐδ' ὅσιον ἄλλως λέγειν ἢ πᾶσαν ἀρετὴν ἔχουσαν ψυχὴν μίαν ἢ πλείους περιάγειν αὐτά. Κάλλιστα, ὦ Κλεινία, ὑπήκουσας τοῖς λόγοις. τόδε δὲ προσυπάκουσον ἔτι. 12.51.31 Τὸ ποῖον; Ἥλιον καὶ σελήνην καὶ τὰ ἄλλα ἄστρα, εἴπερ ψυχὴ περιάγει πάντα, ἆρ' οὐ καὶ ἓν ἕκαστον; Τί μήν; Περὶ ἑνὸς δὴ ποιησώμεθα λόγους, οἳ καὶ ἐπὶ πάντα ἁρμόττοντες ἡμῖν τὰ ἄστρα φανοῦνται. 12.51.32 Τίνος; Ἡλίου πᾶς ἄνθρωπος σῶμα μὲν ὁρᾷ, ψυχὴν δὲ οὐδείς· οὐδὲ γὰρ ἄλλου σώματος οὐδενὸς οὔτε ζῶντος οὔτε ἀποθανόντος τῶν ζῴων οὐδενός, ἀλλὰ ἐλπὶς πολλὴ τὸ παράπαν τὸ γένος ἡμῖν τοῦτο ἀναίσθητον πάσαις ταῖς τοῦ σώματος αἰσθήσεσι περιπεφυκέναι, νοητὸν δὲ εἶναι. μόνῳ νῷ δὴ καὶ νοήματι λάβωμεν αὐτοῦ πέρι τὸ τοιόνδε. 12.51.33 Ποῖον; Ἥλιον εἰ περιάγει ψυχή, τριῶν αὐτὴν ἓν λέγοντες δρᾶν σχεδὸν οὐκ ἀποτευξόμεθα. Τίνων; 12.51.34 Ὡς ἢ ἐνοῦσα ἐντὸς τῷ περιφερεῖ τούτῳ φαινομένῳ σώματι πάντη διακομίζει τὸ τοιοῦτον, καθάπερ ἡμᾶς ἡ παρ' ἡμῖν ψυχὴ πάντη περιφέρει· ἥ ποθεν ἔξωθεν σῶμα αὑτῇ πορισαμένη πυρὸς ἤ τινος ἀέρος, ὡς λόγος ἐστί τινων, ὠθεῖ βίᾳ σώματι σῶμα· ἢ τρίτον αὐτὴ ψιλὴ σώματος οὖσα, ἔχουσα δὲ δυνάμεις ἄλλας τινὰς ὑπερβαλλούσας θαύματι ποδηγεῖ. Ναί, τοῦτο μὲν ἀνάγκη, τούτων ἕν γέ τι δρῶσαν ψυχὴν πάντα διάγειν.» 12.51.35 Ταῦτα μὲν οὖν ἐν τῷ δεκάτῳ τῶν Νόμων εἴρηται τῷ φιλοσόφῳ. καὶ ἐν τῷ Φιλήβῳ δὲ ἐπάκουσον ὅπως τὴν αὐτὴν κατασκευάζει διάνοιαν· «Πάντες γὰρ συμφωνοῦσιν οἱ σοφοί, ὄντως ἑαυτοὺς σεμνύνοντες, ὡς νοῦς ἐστι βασιλεὺς ἡμῖν οὐρανοῦ τε καὶ γῆς. καὶ ἴσως εὖ λέγουσι· διὰ μακροτέρων δ', εἰ βούλει, τὴν σκέψιν αὐτοῦ τοῦ γένους ποιησώμεθα. 12.51.36 Λέγε ὅπως βούλει, μηδὲν μῆκος ἡμῖν ὑπολογιζόμενος, ὦ Σώκρατες, ὡς οὐκ ἀπεχθησόμενος. Καλῶς εἶπας. ἀρξώμεθα δέ πως ὧδε ἐπανερωτῶντες. Πῶς; Πότερον, ὦ Πρώταρχε, τὰ ξύμπαντα καὶ τόδε τὸ καλούμενον ὅλον ἐπιτροπεύειν φῶμεν τὴν τοῦ ἀλόγου καὶ εἰκῆ δύναμιν καὶ τὸ ὅπη ἔτυχεν, ἢ τἀναντία, καθάπερ οἱ πρόσθεν ἡμῶν ἔλεγον, νοῦν καὶ φρόνησίν τινα θαυμαστὴν συντάττουσαν διακυβερνᾶν; 12.51.37 Οὐδὲν τῶν αὐτῶν, ὦ θαυμάσιε Σώκρατες. ὃ μὲν γὰρ δὴ σὺ λέγεις, οὐδ' ὅσιον εἶναί μοι φαίνεται· τὸ δὲ νοῦν πάντα διακοσμεῖν αὐτὰ φάναι καὶ τῆς ὄψεως τοῦ κόσμου καὶ σελήνης καὶ ἄστρων καὶ πάσης τῆς περιφορᾶς ἄξιον, καὶ οὐκ ἄλλως ἔγωγ' ἄν ποτε περὶ αὐτῶν εἴποιμι οὐδ' ἂν δόξαιμι. 12.51.38 Βούλει δή τι καὶ ἡμεῖς τοῖς ἔμπροσθεν ὁμολογούμενον ξυμφήσωμεν, ὡς ταῦθ' οὕτως ἔχει; καὶ μὴ μόνον οἰώμεθα δεῖν τὰ ἀλλότρια ἄνευ κινδύνου λέγειν, ἀλλὰ καὶ συγκινδυνεύσωμεν καὶ μετέχωμεν τοῦ ψόγου, ὅταν ἀνὴρ δεινὸς φῇ ταῦτα μὴ οὕτως, ἀλλ' ἀτάκτως ἔχειν; Πῶς γὰρ οὐκ ἂν βουλοίμην; Ἴθι δή, τὸν ἐπιόντα περὶ τούτων λόγον νῦν ἡμῖν ἄθρει. 12.51.39 Λέγε μόνον. Τὰ περὶ τὴν τῶν σωμάτων φύσιν ἁπάντων τῶν ζῴων, πῦρ καὶ ὕδωρ καὶ πνεῦμα, καθορῶμέν που καὶ γῆν, καθάπερ οἱ χειμαζόμενοί φασιν, ἐνόντα ἐν τῇ συστάσει; Καὶ μάλα. χειμαζόμεθα γὰρ ὄντως ὑπὸ ἀπορίας ἐν τοῖς νῦν λόγοις. Φέρε δὴ περὶ ἑκάστου τῶν παρ' ἡμῖν λαβὲ τὸ τοιόνδε.