Greek Texts & Translations

Further, if they do neglect the small and scant things of the All, they will do so either because they know that there is no need at all to care for any such things or—well, what other alternative is there except the opposite of knowing?

There is none.

Shall we then assume, my worthy and excellent sir, that you assert that the gods are ignorant, and that it is through ignorance that they are neglectful when they ought to be showing care,—or that they know indeed what is needful, yet act as the worst of men are said to do, who, though they know that other things are better to do than what they are doing, yet do them not, 902bowing to their being somehow defeated by pleasures or pains?

Impossible.

Do not human affairs share in animate nature, and is not man himself, too, the most god-fearing of all living creatures?

That is certainly probable.

We affirm that all mortal creatures are possessions of the gods, to whom belongs also the whole heaven.

Of course.

That being so, it matters not whether a man says that these things are small or great 902cin the eyes of the gods; for in neither case would it behove those who are our owners to be neglectful, seeing that they are most careful and most good. For let us notice this further fact—

What is it?

In regard to perception and power,—are not these two naturally opposed in respect of ease and difficulty?

How do you mean?

It is more difficult to see and hear small things than great; but everyone finds it more easy to move, control and care for things small and few than their opposites. 902d

Much more.

When a physician is charged with the curing of a whole body, if, while he is willing and able to care for the large parts, he neglects the small parts and members, will he ever find the whole in good condition?

Certainly not.

No more will pilots or generals or house-managers, nor yet statesmen or any other such persons, find that the many and great thrive apart from the few 902eand small; for even masons say that big stones are not well laid without little stones.

They cannot be.

Let us never suppose that God is inferior to mortal craftsmen who, the better they are, the more accurately and perfectly do they execute their proper tasks, small and great, by one single art,—or that God, who is most wise, and both willing and able to care, 903acares not at all for the small things which are the easier to care for—like one who shirks the labor because he is idle and cowardly,—but only for the great.

By no means let us accept such an opinion of the gods, Stranger: that would be to adopt a view that is neither pious nor true at all.

And now, as I think, we have argued quite sufficiently with him who loves to censure the gods for neglect.

Yes.

And it was by forcing him by our arguments to acknowledge 903bthat what he says is wrong. But still he needs also, as it seems to me, some words of counsel to act as a charm upon him.

What kind of words, my good sir?

Let us persuade the young man by our discourse that all things are ordered systematically by Him who cares for the World—all with a view to the preservation and excellence of the Whole, whereof also each part, so far as it can, does and suffers what is proper to it. To each of these parts, down to the smallest fraction, rulers of their action and passion are appointed to bring about fulfillment even to the uttermost 903cfraction; whereof thy portion also, O perverse man, is one, and tends therefore always in its striving towards the All, tiny though it be. But thou failest to perceive that all partial generation is for the sake of the Whole, in order that for the life of the World-all blissful existence may be secured,—it not being generated for thy sake, but thou for its sake. For every physician and every trained craftsman works always for the sake of a Whole, and strives after what is best in general, and he produces a part for the sake of a whole, and not a whole for the sake of a part; 903dbut thou art vexed, because thou knowest not how what is best in thy case for the All turns out best for thyself also, in accordance with the power of your common origin. And inasmuch as soul, being conjoined now with one body, now with another, is always undergoing all kinds of changes either of itself or owing to another soul, there is left for the draughts-player no further task,—save only to shift the character that grows better to a superior place, and the worse to a worse, according to what best suits each of them, so that to each may be allotted its appropriate destiny. 903e

In what way do you mean?

The way I am describing is, I believe, that in which supervision of all things is most easy for the gods. For if one were to shape all things, without a constant view to the Whole, by transforming them (as, for instance, fire into water), instead of merely converting one into many or many into one,