When he had finished this speech, he turned again to the mixing bowl he had used before, the one in which he had blended and mixed the soul of the universe. He began to pour into it what remained of the previous ingredients and to mix them in somewhat the same way, though these were no longer invariably and constantly pure, but of a second and third grade of purity. And when he had compounded it all, he divided the mixture into a number of souls equal to the number of the stars and assigned each soul to a star. He mounted each soul in a carriage, as it [e] were, and showed it the nature of the universe. He described to them the laws that had been foreordained: They would all be assigned one and the same initial birth, so that none would be less well treated by him than any other. Then he would sow each of the souls into that instrument of time suitable to it, where they were to acquire the nature of being the most [42] god-fearing of living things, and, since humans have a twofold nature, the superior kind should be such as would from then on be called “man.” So, once the souls were of necessity implanted in bodies, and these bodies had things coming to them and leaving them, the first innate capacity they would of necessity come to have would be sense perception, which arises out of forceful disturbances. This they all would have. The second would be love, mingled with pleasure and pain. And they would come to have fear and spiritedness as well, plus whatever goes with having these emotions, as [b] well as all their natural opposites. And if they could master these emotions, their lives would be just, whereas if they were mastered by them, they would be unjust. And if a person lived a good life throughout the due course of his time, he would at the end return to his dwelling place in his companion star, to live a life of happiness that agreed with his character. But if he failed in this, he would be born a second time, now as a woman. [c] And if even then he still could not refrain from wickedness, he would be changed once again, this time into some wild animal that resembled the wicked character he had acquired. And he would have no rest from these toilsome transformations until he had dragged that massive accretion of fire-water-air-earth into conformity with the revolution of the Same and uniform within him, and so subdued that turbulent, irrational mass by means of [d] reason. This would return him to his original condition of excellence.
Having set out all these ordinances to them—which he did to exempt himself from responsibility for any evil they might afterwards do—the god proceeded to sow some of them into the Earth, some into the Moon, and others into the various other instruments of time. After the sowing, he handed over to the young gods the task of weaving mortal bodies. He had them make whatever else remained that the human soul still needed [e] to have, plus whatever goes with those things. He gave them the task of ruling over these mortal living things and of giving them the finest, the best possible guidance they could give, without being responsible for any evils these creatures might bring upon themselves.
When he had finished assigning all these tasks, he proceeded to abide at rest in his own customary nature. His children immediately began to attend to and obey their father’s assignment. Now that they had received the immortal principle of the mortal living thing, they began to imitate the craftsman who had made them. They borrowed parts of fire, earth, [43] water and air from the world, intending to pay them back again, and bonded together into a unity the parts they had taken, but not with those indissoluble bonds by which they themselves were held together. Instead, they proceeded to fuse them together with copious rivets so small as to be invisible, thereby making each body a unit made up of all the components. And they went on to invest this body—into and out of which things were to flow—with the orbits of the immortal soul. These orbits, now bound within a mighty river, neither mastered that river nor were mastered by it, but tossed it violently and were violently tossed by it. Consequently [b] the living thing as a whole did indeed move, but it would proceed in a disorderly, random and irrational way that involved all six of the motions.21 It would go forwards and backwards, then back and forth to the right and the left, and upwards and downwards, wandering every which way in these six directions. For mighty as the nourishment-bearing billow was in its ebb and flow, mightier still was the turbulence produced by the disturbances caused by the things that struck against the living things. [c] Such disturbances would occur when the body encountered and collided with external fire (i.e., fire other than the body’s own) or for that matter with a hard lump of earth or with the flow of gliding waters, or when it was caught up by a surge of air-driven winds. The motions produced by all these encounters would then be conducted through the body to the soul, and strike against it. (That is no doubt why these motions as a group came afterwards to be called “sensations,” as they are still called today.)22 It was just then, at that very instant, that they produced a very long and [d] intense commotion. They cooperated with the continually flowing channel to stir and violently shake the orbits of the soul. They completely bound that of the Same by flowing against it in the opposite direction, and held it fast just as it was beginning to go its way. And they further shook the orbit of the Different right through, with the result that they twisted every which way the three intervals of the double and the three of the triple, as well as the middle terms of the ratios of 3/2, 4/3 and 9/8 that connect them.23 [These agitations did not undo them, however,] because they cannot be completely undone except by the one who had bound them together. They mutilated and disfigured the circles in every possible way so that [e] the circles barely held together and though they remained in motion, they moved without rhyme or reason, sometimes in the opposite direction, sometimes sideways and sometimes upside down—like a man upside down, head propped against the ground and holding his feet up against something. In that position his right side will present itself both to him and to those looking at him as left, and his left side as right. It is this very thing—and others like it—that had such a dramatic effect upon the revolutions of the soul. Whenever they encounter something outside of [44] them characterizable as same or different, they will speak of it as “the same as” something, or as “different from” something else when the truth is just the opposite, so proving themselves to be misled and unintelligent. Also, at this stage souls do not have a ruling orbit taking the lead. And so when certain sensations come in from outside and attack them, they sweep the soul’s entire vessel along with them. It is then that these revolutions, however much in control they seem to be, are actually under their control. All these disturbances are no doubt the reason why even today and not only at the beginning, whenever a soul is bound within a mortal body, it at first lacks intelligence. But as the stream that brings growth [b] and nourishment diminishes and the soul’s orbits regain their composure, resume their proper courses and establish themselves more and more with the passage of time, their revolutions are set straight, to conform to the configuration each of the circles takes in its natural course. They then correctly identify what is the same and what is different, and render intelligent the persons who possess them. And to be sure, if such a person also gets proper nurture to supplement his education, he’ll turn out perfectly [c] whole and healthy, and will have escaped the most grievous of illnesses. But if he neglects this, he’ll limp his way through life and return to Hades uninitiated and unintelligent.
But this doesn’t happen until later. Our present subject, on the other hand, needs a more detailed treatment. We must move on to treat the prior questions—the ones that deal with how bodies came to be, part by part, as well as the soul. What were the gods’ reasons, what was their plan when they caused these to be? In discussing these questions we shall [d] hold fast to what is most likely, and proceed accordingly.
Copying the revolving shape of the universe, the gods bound the two divine orbits into a ball-shaped body, the part that we now call our head. This is the most divine part of us, and master of all our other parts. They then assembled the rest of the body and handed the whole of it to the head, to be in its service. They intended it to share in all the motions there [e] were to be. To k
eep the head from rolling around on the ground without any way of getting up over its various high spots and out of the low, they gave it the body as a vehicle to make its way easy. This is the reason why the body came to have length and grow four limbs that could flex and extend themselves, divinely devised for the purpose of getting about. Holding on and supporting itself with these limbs, it would be capable of [45] making its way through all regions, while carrying at the top the dwelling place of that most divine, most sacred part of ourselves. This is how as well as why we have all grown arms and legs. And considering the front side to be more honorable and more commanding than the back, the gods gave us the ability to travel for the most part in this direction. Human beings no doubt ought to have the front sides of their bodies distinguishable from and dissimilar to their backs, and so the gods began by setting the [b] face on that side of the head, the soul’s vessel. They bound organs inside it to provide completely for the soul, and they assigned this side, the natural front, to be the part that takes the lead.
The eyes were the first of the organs to be fashioned by the gods, to conduct light. The reason why they fastened them within the head is this. They contrived that such fire as was not for burning but for providing a gentle light should become a body, proper to each day. Now the pure fire inside us, cousin to that fire, they made to flow through the eyes: so they made the eyes—the eye as a whole but its middle in particular—close-textured, [c] smooth and dense, to enable them to keep out all the other, coarser stuff, and let that kind of fire pass through pure by itself. Now whenever daylight surrounds the visual stream, like makes contact with like and coalesces with it to make up a single homogeneous body aligned with the direction of the eyes. This happens wherever the internal fire strikes and presses against an external object it has connected with. And because this body of fire has become uniform throughout and thus uniformly [d] affected, it transmits the motions of whatever it comes in contact with as well as of whatever comes in contact with it, to and through the whole body until they reach the soul. This brings about the sensation we call “seeing.” At night, however, the kindred fire has departed and so the visual stream is cut off. For now it exits only to encounter something unlike itself. No longer able to bond with the surrounding air, which now has lost its fire, it undergoes changes and dies out. So it not only stops seeing, but even begins to induce sleep. For when the eyelids—which the gods [e] devised to keep eyesight safe—are closed, they shut in the power of the internal fire, which then disperses and evens out the internal motions, and when these have been evened out, a state of quietness ensues. And if this quietness is deep, one falls into an all but dreamless sleep. But if some fairly strong motions remain, they produce images similar in kind and in [46] number to the kind of motions they are, and the kind of regions in which they remain—images which, though formed within, are recalled upon waking as external objects.
And so there is no longer any difficulty in understanding how images are produced in mirrors or in any other smooth reflecting surfaces. On such occasions the internal fire joins forces with the external fire, to form on the smooth surface a single fire which is reshaped in a multitude of ways. So once the fire from the face comes to coalesce with the fire from [b] sight on the smooth and bright surface, you have the inevitable appearance of all images of this sort. What is left will appear as right, because the parts of the fire from sight connect with the opposite parts of the fire from the face, contrary to the usual manner of encounter. But, on the other hand, what is right does appear as right, and what is left as left whenever light switches sides in the process of coalescing with the light with which it coalesces. And this happens whenever the mirror’s smooth surface is [c] curled upwards on both sides, thereby bending the right part of the fire from sight towards the left, and the left part towards the right. And when this same smooth surface is turned along the length of the face [i.e., vertically], it makes the whole object appear upside down, because it bends the lower part of the ray toward the top, and the upper part toward the bottom.
Now all of the above are among the auxiliary causes employed in the service of the god as he does his utmost to bring to completion the character of what is most excellent. But because they make things cold or hot, compact [d] or disperse them, and produce all sorts of similar effects, most people regard them not as auxiliary causes, but as the actual causes of all things. Things like these, however, are totally incapable of possessing any reason or understanding about anything. We must pronounce the soul to be the only thing there is that properly possesses understanding. The soul is an invisible thing, whereas fire, water, earth and air have all come to be as visible bodies. So anyone who is a lover of understanding and knowledge must of necessity pursue as primary causes those that belong to intelligent nature, and as secondary all those belonging to things that are moved by [e] others and that set still others in motion by necessity. We too, surely, must do likewise: we must describe both types of causes, distinguishing those which possess understanding and thus fashion what is beautiful and good, from those which, when deserted by intelligence, produce only haphazard and disorderly effects every time.
Let us conclude, then, our discussion of the accompanying auxiliary causes that gave our eyes the power which they now possess. We must next speak of that supremely beneficial function for which the god gave [47] them to us. As my account has it, our sight has indeed proved to be a source of supreme benefit to us, in that none of our present statements about the universe could ever have been made if we had never seen any stars, sun or heaven. As it is, however, our ability to see the periods of day-and-night, of months and of years, of equinoxes and solstices, has led to the invention of number, and has given us the idea of time and opened [b] the path to inquiry into the nature of the universe. These pursuits have given us philosophy, a gift from the gods to the mortal race whose value neither has been nor ever will be surpassed. I’m quite prepared to declare this to be the supreme good our eyesight offers us. Why then should we exalt all the lesser good things, which a non-philosopher struck blind would “lament and bewail in vain”?24 Let us rather declare that the cause and purpose of this supreme good is this: the god invented sight and gave it to us so that we might observe the orbits of intelligence in the universe [c] and apply them to the revolutions of our own understanding. For there is a kinship between them, even though our revolutions are disturbed, whereas the universal orbits are undisturbed. So once we have come to know them and to share in the ability to make correct calculations according to nature, we should stabilize the straying revolutions within ourselves by imitating the completely unstraying revolutions of the god.
Likewise, the same account goes for sound and hearing—these too are the gods’ gifts, given for the same purpose and intended to achieve the same result. Speech was designed for this very purpose—it plays the [d] greatest part in its achievement. And all such composition as lends itself to making audible musical sound25 is given in order to express harmony, and so serves this purpose as well. And harmony, whose movements are akin to the orbits within our souls, is a gift of the Muses, if our dealings with them are guided by understanding, not for irrational pleasure, for which people nowadays seem to make use of it, but to serve as an ally in the fight to bring order to any orbit in our souls that has become unharmonized, and make it concordant with itself. Rhythm, too, has likewise been [e] given us by the Muses for the same purpose, to assist us. For with most of us our condition is such that we have lost all sense of measure, and are lacking in grace.
Now in all but a brief part of the discourse I have just completed I have presented what has been crafted by Intellect. But I need to match this account by providing a comparable one concerning the things that have [48] come about by Necessity. For this ordered world is of mixed birth: it is the offspring of a union of Necessity and Intellect. Intellect prevailed over Necessity by persuading it to direct most of the things that come to be toward what is best, and the result of this subjugation of Necess
ity to wise persuasion was the initial formation of this universe. So if I’m to tell the story of how it really came to be in this way, I’d also have to introduce the character of the Straying Cause—how it is its nature to set things adrift. [b] I shall have to retrace my steps, then, and, armed with a second starting point that also applies to these same things, I must go back once again to the beginning and start my present inquiry from there, just as I did with my earlier one.
We shall of course have to study the intrinsic nature of fire, water, air and earth prior to the heaven’s coming to be, as well as the properties they had then. So far no one has as yet revealed how these four came to be. We tend to posit them as the elemental “letters” of the universe and tell people they are its “principles” on the assumption that they know what fire and the other three are. In fact, however, they shouldn’t even be compared to syllables. Only a very unenlightened person might be [c] expected to make such a comparison. So let me now proceed with my treatment in the following way: for the present I cannot state “the principle” or “principles” of all things, or however else I think about them, for the simple reason that it is difficult to show clearly what my view is if I follow my present manner of exposition. Please do not expect me to do so then. I couldn’t convince even myself that I could be right to commit myself to [d] undertaking a task of such magnitude. I shall keep to what I stated at the beginning, the virtue of likely accounts, and so shall try right from the start to say about things, both individually and collectively, what is no less likely than any—more likely, in fact, than what I have said before.26 Let us therefore at the outset of this discourse call upon the god to be our savior this time, too, to give us safe passage through a strange and unusual exposition, and lead us to a view of what is likely. And so let me begin [e] my speech again.
Complete Works Page 189
