he makes no attempt to win them by persuasion? “Nay, Stranger, the legislator ought never to weary of trying to persuade the world that there are Gods; and he should declare that law and art exist by nature.” Yes, Cleinias; but these are difficult and tedious questions. “And shall our patience, which was not exhausted in the enquiry about music or drink, fail now that we are discoursing about the Gods? There may be a difficulty in framing laws, but when written down they remain, and time and diligence will make them clear; if they are useful there would be neither reason nor religion in rejecting them on account of their length.” Most true. And the general spread of unbelief shows that the legislator should do something in vindication of the laws, when they are being undermined by bad men. “He should.” You agree with me, Cleinias, that the heresy consists in supposing earth, air, fire, and water to be the first of all things. These the heretics call nature, conceiving them to be prior to the soul. “I agree.” You would further agree that natural philosophy is the source of this impiety—the study appears to be pursued in a wrong way. “In what way do you mean?” The error consists in transposing first and second causes. They do not see that the soul is before the body, and before all other things, and the author and ruler of them all. And if the soul is prior to the body, then the things of the soul are prior to the things of the body. In other words, opinion, attention, mind, art, law, are prior to sensible qualities; and the first and greater works of creation are the results of art and mind, whereas the works of nature, as they are improperly termed, are secondary and subsequent. “Why do you say ‘improperly’?” Because when they speak of nature they seem to mean the first creative power. But if the soul is first, and not fire and air, then the soul above all things may be said to exist by nature. And this can only be on the supposition that the soul is prior to the body. Shall we try to prove that it is so? “By all means.” I fear that the greenness of our argument will ludicrously contrast with the ripeness of our ages. But as we must go into the water, and the stream is strong, I will first attempt to cross by myself, and if I arrive at the bank, you shall follow. Remembering that you are unaccustomed to such discussions, I will ask and answer the questions myself, while you listen in safety. But first I must pray the Gods to assist at the demonstration of their own existence—if ever we are to call upon them, now is the time. Let me hold fast to the rope, and enter into the depths: Shall I put the question to myself in this form?—Are all things at rest, and is nothing in motion? or are some things in motion, and some things at rest? “The latter.” And do they move and rest, some in one place, some in more? “Yes.” There may be (1) motion in the same place, as in revolution on an axis, which is imparted swiftly to the larger and slowly to the lesser circle; and there may be motion in different places, having sometimes (2) one centre of motion and sometimes (3) more. (4) When bodies in motion come against other bodies which are at rest, they are divided by them, and (5) when they are caught between other bodies coming from opposite directions they unite with them; and (6) they grow by union and (7) waste by dissolution while their constitution remains the same, but are (8) destroyed when their constitution fails. There is a growth from one dimension to two, and from a second to a third, which then becomes perceptible to sense; this process is called generation, and the opposite, destruction. We have now enumerated all possible motions with the exception of two. “What are they?” Just the two with which our enquiry is concerned; for our enquiry relates to the soul. There is one kind of motion which is only able to move other things; there is another which can move itself as well, working in composition and decomposition, by increase and diminution, by generation and destruction. “Granted.” (9) That which moves and is moved by another is the ninth kind of motion; (10) that which is self-moved and moves others is the tenth. And this tenth kind of motion is the mightiest, and is really the first, and is followed by that which was improperly called the ninth. “How do you mean?” Must not that which is moved by others finally depend upon that which is moved by itself? Nothing can be affected by any transition prior to self-motion. Then the first and eldest principle of motion, whether in things at rest or not at rest, will be the principle of self-motion; and that which is moved by others and can move others will be the second. “True.” Let me ask another question:
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
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