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12.51.40 Which? That each of these is present in us in a small and trivial way, and is in no way pure, and has a power not worthy of its nature. But taking one, understand the same thing concerning all; for example, there is fire in us, and there is fire in the universe. 12.51.41 What else? Is not that which is in us small and weak and trivial, while that in the universe is marvelous in its quantity and beauty and in every power that pertains to fire? What you say is very true. What then? Is the fire of the universe nourished and generated from this and ruled by the fire in us, or on the contrary, is mine and yours and that of all other living things sustained by that? You ask a question not even worthy of an answer. 12.51.42 Correctly. For you will say the same things, I think, about the earth in living creatures here and the earth in the universe, and indeed about all the others I asked about a little before; thus you will answer. For who, answering otherwise, would ever appear to be of sound mind? 12.51.43 Scarcely anyone at all. But follow what comes next. For did we not, seeing all these things which have just been mentioned compounded into one, name it a body? What else? Consider the same, then, regarding this which we call the cosmos; for in the same way it would be a body, being compounded of the same things. You speak most correctly. 12.51.44 Is our body, then, wholly from that body, or does that body derive its nourishment and all that we have just said about them from our body? This too is another question, O Socrates, not worthy of being asked. What then? Is this worthy of being asked, or how will you say? 12.51.45 Say which one. Shall we not say that our body has a soul? It is clear that we shall say so. From where, my dear Protarchus, did it receive it, if the body of the universe were not ensouled, having the same things as this and yet in every way more beautiful? Clearly from nowhere else, O Socrates. 12.51.46 For surely we do not suppose, O Protarchus, that those four—limit, unlimited, common, and the class of cause, which is the fourth among all things—this cause, which provides soul in us and creates bodily training and, when the body has fallen, medicine, and in other things composes and mends, is called all and every kind of wisdom; but that while these same things exist in the whole heaven and in its great parts, and are moreover beautiful and pure, the nature of the most beautiful and most honorable things has not been contrived in them. But this would in no way be reasonable. 12.51.47 If this is not so, then, following that other argument we would speak better, that there is, as we have often said, much unlimited in the universe and sufficient limit, and over them a cause that is not trivial, ordering and arranging years and seasons and months, most rightly called wisdom and mind. Most rightly indeed. 12.51.48 But wisdom and mind could never come to be without soul. Indeed they could not. Therefore you will say that in the nature of Zeus a kingly soul and a kingly mind come to be through the power of the cause, and in others other good things, as it is dear to each to be called.” 12.52.1 52. HOW HE DISCOURSES CONCERNING GOD'S PROVIDENCE FOR THE UNIVERSE

IN THE TENTH BOOK OF THE LAWS “But the one who believes that gods exist, but that they do not care for human affairs, must be admonished. O best of men, let us say, that you believe in gods, perhaps some divine kinship leads you to honor and believe in what is congenial to your nature; but the fortunes of evil and unjust men, in private and in public, who are not truly happy, but are deemed very happy in opinion, though not harmoniously, lead you toward impiety, being at the same time sung of incorrectly in the Muses and in all sorts of discourses. 12.52.2 Or perhaps also seeing men come to the end of old age, leaving their children's children in the honors

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12.51.40 Ποῖον; Ὅτι σμικρόν τε τούτων ἕκαστον παρ' ἡμῖν ἔνεστι καὶ φαῦλον καὶ οὐδαμῆ οὐδαμῶς εἰλικρινὲς ὂν καὶ τὴν δύναμιν οὐκ ἀξίαν τῆς φύσεως ἔχον. ἐν ἑνὶ δὲ λαβὼν περὶ πάντων νόει ταὐτόν· οἷον πῦρ ἔστι μὲν παρ' ἡμῖν, ἔστι δ' ἐν τῷ παντί. 12.51.41 Τί μήν; Οὐκοῦν σμικρὸν μέν τι τὸ παρ' ἡμῖν καὶ ἀσθενὲς καὶ φαῦλον, τὸ δ' ἐν τῷ παντὶ πλήθει τε θαυμαστὸν καὶ κάλλει καὶ πάσῃ δυνάμει τῇ περὶ τὸ πῦρ οὔσῃ. Καὶ μάλα ἀληθὲς ὃ λέγεις. Τί δέ; τρέφεται καὶ γίγνεται ἐκ τούτου καὶ ἄρχεται τὸ τοῦ παντὸς πῦρ ὑπὸ τοῦ παρ' ἡμῖν πυρός, ἢ τοὐναντίον ὑπ' ἐκείνου τό τε ἐμὸν καὶ τὸ σὸν καὶ τὸ τῶν ἄλλων ζῴων ἅπαντ' ἴσχει ταῦτα; Τοῦτο μὲν οὐδ' ἀποκρίσεως ἄξιον ἐρωτᾷς. 12.51.42 Ὀρθῶς. ταὐτὰ γὰρ ἐρεῖς, οἶμαι, περί τε τῆς ἐν τοῖς ζῴοις γῆς τῆς ἐνθάδε καὶ τῆς ἐν τῷ παντὶ καὶ τῶν ἄλλων δὴ ὅσων ἠρώτησα ὀλίγον ἔμπροσθεν, οὕτως ἀποκρινῇ. Τίς γὰρ ἀποκρινόμενος ἄλλως ὑγιαίνων ἄν ποτε φανείη; 12.51.43 Σχεδὸν οὐδ' ὁστισοῦν. ἀλλὰ τὸ μετὰ τοῦτο ἑξῆς ἕπου. πάντα γὰρ ταῦτα ἡμεῖς τὰ νῦν δὴ λεχθέντα ἆρ' οὐκ εἰς ἓν συγκείμενα ἰδόντες ἐπωνομάσαμεν σῶμα; Τί μήν; Ταὐτὸν δὴ λαβὲ καὶ περὶ τοῦδε ὃν κόσμον λέγομεν· διὰ τὸν αὐτὸν γὰρ τρόπον ἂν εἴη που σῶμα, σύνθετον ὂν ἐκ τῶν αὐτῶν. Ὀρθότατα λέγεις. 12.51.44 Πότερον οὖν ἐκ τούτου τοῦ σώματος ὅλως τὸ παρ' ἡμῖν σῶμα, ἢ ἐκ τοῦ παρ' ἡμῖν τοῦτο τρέφεταί τε καὶ ὅσα νῦν δὴ περὶ αὐτῶν ἐπείπομεν εἴληφέ τε καὶ ἔχει; Καὶ τοῦθ' ἕτερον, ὦ Σώκρατες, οὐκ ἄξιον ἐρωτήσεως. Τί δέ; τόδε ἆρα ἄξιον ἐρωτήσεως, ἢ πῶς ἐρεῖς; 12.51.45 Λέγε τὸ ποῖον. Τὸ παρ' ἡμῖν σῶμα ἆρ' οὐ ψυχὴν φήσομεν ἔχειν; ∆ῆλον ὅτι φήσομεν. Πόθεν, ὦ φίλε Πρώταρχε, λαβόν, εἴπερ μὴ τό γε τοῦ παντὸς σῶμα ἔμψυχον ὂν ἐτύγχανε, ταὐτά γε ἔχον τούτῳ καὶ ἔτι πάντη καλλίονα; ∆ῆλον ὡς οὐδαμόθεν ἄλλοθεν, ὦ Σώκρατες. 12.51.46 Οὐ γάρ που δοκοῦμέν γε, ὦ Πρώταρχε, τὰ τέτταρα ἐκεῖνα, πέρας καὶ ἄπειρον καὶ κοινὸν καὶ τὸ τῆς αἰτίας γένος, ἐν ἅπασι τέταρτον ἐνόν, τοῦτ' ἐν μὲν τοῖς παρ' ἡμῖν ψυχήν τε παρέχον καὶ σωμασκίαν ἐμποιοῦν καὶ πταίσαντος σώματος ἰατρικὴν καὶ ἐν ἄλλοις ἄλλα συντιθὲν καὶ ἀκούμενον πᾶσαν καὶ παντοίαν σοφίαν ἐπικαλεῖσθαι, τῶν δὲ αὐτῶν τούτων ὄντων ἐν ὅλῳ τε οὐρανῷ καὶ κατὰ μεγάλα μέρη καὶ προσέτι καλῶν καὶ εἰλικρινῶν, ἐν τούτοις δὲ οὐκ ἄρα μεμηχανῆσθαι τὴν τῶν καλλίστων καὶ τιμιωτάτων φύσιν. Ἀλλ' οὐδαμῶς τοῦτό γ' ἂν λόγον ἔχοι. 12.51.47 Οὐκοῦν εἰ μὴ τοῦτο, μετ' ἐκείνου τοῦ λόγου ἂν ἑπόμενοι βέλτιον λέγοιμεν, ὡς ἔστιν, ἃ πολλάκις εἰρήκαμεν, ἄπειρόν τε ἐν τῷ παντὶ πολὺ καὶ πέρας ἱκανὸν καί τις ἐπ' αὐτοῖς αἰτία οὐ φαύλη, κοσμοῦσά τε καὶ συντάττουσα ἐνιαυτούς τε καὶ ὥρας καὶ μῆνας, σοφία καὶ νοῦς λεγομένη δικαιότατα. ∆ικαιότατα δῆτα. 12.51.48 Σοφία μὴν καὶ νοῦς ἄνευ ψυχῆς ὡς οὐκ ἄν ποτε γενοίσθην. Οὐ γὰρ οὖν. Οὐκοῦν ἐν μὲν τῇ τοῦ ∆ιὸς ἐρεῖς φύσει βασιλικὴν μὲν ψυχήν, βασιλικὸν δὲ νοῦν ἐγγίγνεσθαι διὰ τὴν τῆς αἰτίας δύναμιν, ἐν δὲ ἄλλοις ἄλλα καλά, καθότι φίλον ἑκάστοις λέγεσθαι.» 12.52.1 νβʹ. ΟΠΩΣ ΠΕΡΙ ΤΟΥ ΠΡΟΝΟΕΙΝ ΤΟΥ ΠΑΝΤΟΣ ΤΟΝ ΘΕΟΝ ∆ΙΕΞΕΙΣΙΝ

ΕΝ ΤΩΙ ∆ΕΚΑΤΩΙ ΤΩΝ ΝΟΜΩΝ «Τὸν δὲ ἡγούμενον μὲν θεοὺς εἶναι, μὴ φροντίζειν δὲ αὐτοὺς τῶν ἀνθρωπίνων πραγμάτων παραμυθητέον. ὦ ἄριστε δή, φῶμεν, ὅτι μὲν ἡγῇ θεούς, συγγένειά τις ἴσως σε θεία πρὸς τὸ ξύμφυτον ἄγει τιμᾶν καὶ νομίζειν εἶναι· κακῶν δὲ ἀνθρώπων καὶ ἀδίκων τύχαι ἰδίᾳ καὶ δημοσίᾳ, ἀληθείᾳ μὲν οὐκ εὐδαίμονες, δόξαις δὲ εὐδαιμονιζόμεναι σφόδρα, ἀλλ' οὐκ ἐμμελῶς, ἄγουσί σε πρὸς ἀσέβειαν, ἔν τε Μούσαις οὐκ ὀρθῶς ὑμνούμεναι ἅμα καὶ ἐν παντοίοις λόγοις. 12.52.2 ἢ καὶ πρὸς τέλος ἴσως ἀνθρώπους ὁρῶν ἐλθόντας γηραιούς, παῖδας παίδων καταλιπόντας ἐν τιμαῖς ταῖς