y might be compared to the generals of armies, or they might be
likened to physicians providing against the diseases which make war
upon the body, or to husbandmen observing anxiously the effects of the
seasons on the growth of plants; or perhaps to shepherds of flocks. For
as we acknowledge the world to be full of many goods and also of evils,
and of more evils than goods, there is, as we affirm, an immortal
conflict going on among us, which requires marvellous watchfulness; and
in that conflict the Gods and demigods are our allies, and we are their
property. Injustice and insolence and folly are the destruction of us,
and justice and temperance and wisdom are our salvation; and the place
of these latter is in the life of the Gods, although some vestige of
them may occasionally be discerned among mankind. But upon this earth
we know that there dwell souls possessing an unjust spirit, who may be
compared to brute animals, which fawn upon their keepers, whether dogs
or shepherds, or the best and most perfect masters; for they in like
manner, as the voices of the wicked declare, prevail by flattery and
prayers and incantations, and are allowed to make their gains with
impunity. And this sin, which is termed dishonesty, is an evil of the
same kind as what is termed disease in living bodies or pestilence in
years or seasons of the year, and in cities and governments has another
name, which is injustice.

CLEINIAS: Quite true.

ATHENIAN: What else can he say who declares that the Gods are always
lenient to the doers of unjust acts, if they divide the spoil with them?
As if wolves were to toss a portion of their prey to the dogs, and they,
mollified by the gift, suffered them to tear the flocks. Must not he who
maintains that the Gods can be propitiated argue thus?

CLEINIAS: Precisely so.

ATHENIAN: And to which of the above-mentioned classes of guardians would
any man compare the Gods without absurdity? Will he say that they
are like pilots, who are themselves turned away from their duty by
'libations of wine and the savour of fat,' and at last overturn both
ship and sailors?

CLEINIAS: Assuredly not.

ATHENIAN: And surely they are not like charioteers who are bribed to
give up the victory to other chariots?

CLEINIAS: That would be a fearful image of the Gods.

ATHENIAN: Nor are they like generals, or physicians, or husbandmen, or
shepherds; and no one would compare them to dogs who have been silenced
by wolves.