the perfect man； and escapes the worst disease of all； but if he
neglects education he walks lame to the end of his life； and returns
imperfect and good for nothing to the world below。 This； however； is a
later stage； at present we must treat more exactly the subject
before us； which involves a preliminary enquiry into the generation of
the body and its members； and as to how the soul was created…for
what reason and by what providence of the gods； and holding fast to
probability； we must pursue our way。
First； then； the gods； imitating the spherical shape of the
universe； enclosed the two divine courses in a spherical body； that；
namely； which we now term the head； being the most divine part of us
and the lord of all that is in us： to this the gods； when they put
together the body； gave all the other members to be servants；
considering that it partook of every sort of motion。 In order then
that it might not tumble about among the high and deep places of the
earth； but might be able to get over the one and out of the other；
they provided the body to be its vehicle and means of locomotion；
which consequently had length and was furnished with four limbs
extended and flexible； these God contrived to be instruments of
locomotion with which it might take hold and find support； and so be
able to pass through all places； carrying on high the dwelling…place
of the most sacred and divine part of us。 Such was the origin of
legs and hands； which for this reason were attached to every man；
and the gods； deeming the front part of man to be more honourable
and more fit to command than the hinder part； made us to move mostly
in a forward direction。 Wherefore man must needs have his front part
unlike and distinguished from the rest of his body。
And so in the vessel of the head； they first of all put a face in
which they inserted organs to minister in all things to the providence
of the soul； and they appointed this part； which has authority； to
be by nature the part which is in front。 And of the organs they
first contrived the eyes to give light； and the principle according to
which they were inserted was as follows： So much of fire as would
not burn； but gave a gentle light； they formed into a substance akin
to the light of every…day life； and the pure fire which is within us
and related thereto they made to flow through the eyes in a stream
smooth and dense； compressing the whole eye； and especially the centre
part； so that it kept out everything of a coarser nature； and
allowed to pass only this pure element。 When the light of day
surrounds the stream of vision； then like falls upon like； and they
coalesce； and one body is formed by natural affinity in the line of
vision； wherever the light that falls from within meets with an
external object。 And the whole stream of vision； being similarly
affected in virtue of similarity； diffuses the motions of what it
touches or what touches it over the whole body； until they reach the
soul； causing that perception which we call sight。 But when night
comes on and the external and kindred fire departs； then the stream of
vision is cut off； for going forth to an unlike element it is
changed and extinguished； being no longer of one nature with the
surrounding atmosphere which is now deprived of fire： and so the eye
no longer sees； and we feel disposed to sleep。 For when the eyelids；
which the gods invented for the preservation of sight； are closed；
they keep in the internal fire； and the power of the fire diffuses and
equalises the inward motions； when they are equalised； there is
rest； and when the rest is profound； sleep comes over us scarce
disturbed by dreams； but where the greater motions still remain； of
whatever nature and in whatever locality； they engender
corresponding visions in dreams； which are remembered by us when we
are awake and in the external world。 And now there is no longer any
difficulty in understanding the creation of images in mirrors and
all smooth and bright surfaces。 For from the communion of the internal
and external fires； and again from the union of them and their
numerous transformations when they meet in the mirror； all these
appearances of necessity arise； when the fire from the face
coalesces with the fire from the eye on the bright and smooth surface。
And right appears left and left right； because the visual rays come
into contact with the rays emitted by the object in a manner
contrary to the usual mode of meeting； but the right appears right；
and the left left； when the position of one of the two concurring
lights is reversed； and this happens when the mirror is concave and
its smooth surface repels the right stream of vision to the left side；
and the left to the right。 Or if the mirror be turned vertically； then
the concavity makes the countenance appear to be all upside down；
and the lower rays are driven upwards and the upper downwards。
All these are to be reckoned among the second and co…operative
causes which God； carrying into execution the idea of the best as
far as possible； uses as his ministers。 They are thought by most men
not to be the second； but the prime causes of all things； because they
freeze and heat； and contract and dilate； and the like。 But they are
not so； for they are incapable of reason or intellect； the only
being which can properly have mind is the invisible soul； whereas fire
and water； and earth and air； are all of them visible bodies。 The
lover of intellect and knowledge ought to explore causes of
intelligent nature first of all； and； secondly； of those things which；
being moved by others； are compelled to move others。 And this is
what we too must do。 Both kinds of causes should be acknowledged by
us； but a distinction should be made between those which are endowed
with mind and are the workers of things fair and good； and those which
are deprived of intelligence and always produce chance effects without
order or design。 Of the second or co…operative causes of sight；
which help to give to the eyes the power which they now possess；
enough has been said。 I will therefore now proceed to speak of the
higher use and purpose for which God has given them to us。 The sight
in my opinion is the source of the greatest benefit to us； for had
we never seen the stars； and the sun； and the heaven； none of the
words which we have spoken about the universe would ever have been
uttered。 But now the sight of day and night； and the months and the
revolutions of the years； have created number； and have given us a
conception of time； and the power of enquiring about the nature of the
universe； and from this source we have derived philosophy； than
which no greater good ever was or will be given by the gods to
mortal man。 This is the greatest boon of sight： and of the lesser
benefits why should I speak？ even the ordinary man if he were deprived
of them would bewail his loss； but in vain。 Thus much let me say
however： God invented and gave us sight to the end that we might
behold the courses of intelligence in the heaven； and apply them to
the courses of our own intelligence which are akin to them； the
unperturbed to the perturbed； and that we； learning them and partaking
of the natural truth of reason； might imitate the absolutely
unerring courses of God and regulate our own vagaries。 The same may be
affirmed of speech and hearing： they have been given by the gods to
the same end and for a like reason。 For this is the principal end of
speech； whereto it most contributes。 Moreover； so much of music as
is adapted to the sound of the voice and to the sense of hearing is
granted to us for the sake of harmony； and harmony； which has
motions akin to the revolutions of our souls； is not regarded by the
intelligent votary of the Muses as given by them with a view to
irrational pleasure； which is deemed to be the purpose of it in our
day； but as meant to correct any discord which may have arisen in
the courses of the soul； and to be our ally in bringing her into
harmony and agreement with herself； and rhythm too was given by them
for the same reason； on account of the irregular and graceless ways
which prevail among mankind generally； and to help us against them。
Thus far in what we have been saying； with small exception； the
works of intelligence have been set forth； and now we must place by
the side of them in our discourse the things which come into being
through necessity…for the creation is mixed； being made up of
necessity and mind。 Mind； the ruling power； persuaded necessity to
bring the greater part of created things to perfection； and thus and
after this manner in the beginning； when the influence of reason got
the better of necessity； the universe was created。 But if a person
will truly tell of the way in which the work was accomplished； he must
include the other influence of the variable cause as well。
Wherefore； we must return again and find another suitable beginning；
as about the former matters； so also about these。 To which end we must
consider the nature of fire； and water； and air； and earth； such as
they were prior to the creation of the heaven； and what was
happening to them in this previous state； for no one has as yet
explained the manner of their generation； but we speak of fire and the
rest of them； whatever they mean； as though men knew their natures；
and we maintain them to be the first principles and letters or
elements of the whole； when they cannot reasonably be compared by a
man of any sense even to syllables or first compounds。 And let me
say thus much： I will not now speak of the first principle or
principles of all things； or by whatever name they are to be called；
for this reason…because it is difficult to set forth my opinion
according to the method of discussion which we are at present
employing。 Do not imagine； any more than I can bring myself to
imagine； that I should be right in undertaking so great and
difficult a task。 Remembering what I said at first about
probability； I will do my best to give as probable an explanation as
any other…or rather