 a very fair proposal? I mean to say that the argument in prospect is likely to be too much for you, out of your depth and beyond your strength, and I should be afraid that the stream of my questions might create in you who are not in the habit of answering, giddiness and confusion of mind, and hence a feeling of unpleasantness and unsuitableness might arise. I think therefore that I had better first ask the questions and then answer them myself while you listen in safety; in that way I can carry on the argument until I have completed the proof that the soul is prior to the body.
Cle. Excellent, Stranger, and I hope that you will do as you propose.
Ath. Come, then, and if ever we are to call upon the Gods, let us call upon them now in all seriousness to come to the demonstration of their own existence. And so holding fast to the rope we will venture upon the depths of the argument. When questions of this sort are asked of me, my safest answer would appear to be as follows:-Some one says to me, "O Stranger, are all things at rest and nothing in motion, or is the exact opposite of this true, or are some things in motion and others at rest?-To this I shall reply that some things are in motion and others at rest. "And do not things which move a place, and are not the things which are at rest at rest in a place?" Certainly. "And some move or rest in one place and some in more places than one?" You mean to say, we shall rejoin, that those things which rest at the centre move in one place, just as the circumference goes round of globes which are said to be at rest? "Yes." And we observe that, in the revolution, the motion which carries round the larger and the lesser circle at the same time is proportionally distributed to greater and smaller, and is greater and smaller in a certain proportion. Here is a wonder which might be thought an impossibility, that the same motion should impart swiftness and slowness in due proportion to larger and lesser circles. "Very true." And when you speak of bodies moving in many places, you seem to me to mean those which move from one place to another, and sometimes have one centre of motion and sometimes more than one because they turn upon their axis; and whenever they meet anything, if it be stationary, they are divided by it; but if they get in the midst between bodies which are approaching and moving towards the same spot from opposite directions, they unite with them. "I admit the truth of what you are saying." Also when they unite they grow, and when they are divided they waste away-that is, supposing the constitution of each to remain, or if that fails, then there is a second reason of their dissolution. "And when are all things created and how?" Clearly, they are created when the first principle receives increase and attains to the second dimension, and from this arrives at the one which is neighbour to this, and after reaching the third becomes perceptible to sense. Everything which is thus changing and moving is in process of generation; only when at rest has it real existence, but when passing into another state it is destroyed utterly. Have we not mentioned all motions that there are, and comprehended them under their kinds and numbered them with the exception, my friends, of two?
Cle. Which are they?
Ath. Just the two, with which our present enquiry is concerned.
Cle. Speak plainer.
Ath. I suppose that our enquiry has reference to the soul?
Cle. Very true.
Ath. Let us assume that there is a motion able to move other things, but not to move itself;-that is one kind; and there is another kind which can move itself as well as other things, working in composition and decomposition, by increase and diminution and generation and destruction-that is also one of the many kinds of motion.
Ath. And we will assume that which moves other, and is changed by other, to be the ninth, and that which changes itself and others, and is co-incident with every action and every passion, and is the true principle of change and motion in all that is-that we shall be inclined to call the tenth.
Ath. And whi