l is the cause of good and evil, just and unjust, if we suppose
her to be the cause of all things? 'Certainly.' And the soul which
orders all things must also order the heavens? 'Of course.' One soul
or more? More; for less than two are inconceivable, one good, the other
evil. 'Most true.' The soul directs all things by her movements, which
we call will, consideration, attention, deliberation, opinion true and
false, joy, sorrow, courage, fear, hatred, love, and similar affections.
These are the primary movements, and they receive the secondary
movements of bodies, and guide all things to increase and diminution,
separation and union, and to all the qualities which accompany
them--cold, hot, heavy, light, hard, soft, white, black, sweet, bitter;
these and other such qualities the soul, herself a goddess, uses, when
truly receiving the divine mind she leads all things rightly to their
happiness; but under the impulse of folly she works out an opposite
result. For the controller of heaven and earth and the circle of the
world is either the wise and good soul, or the foolish and vicious soul,
working in them. 'What do you mean?' If we say that the whole course
and motion of heaven and earth is in accordance with the workings and
reasonings of mind, clearly the best soul must have the care of the
heaven, and guide it along that better way. 'True.' But if the heavens
move wildly and disorderly, then they must be under the guidance of the
evil soul. 'True again.' What is the nature of the movement of the soul?
We must not suppose that we can see and know the soul with our bodily
eyes, any more than we can fix them on the midday sun; it will be safer
to look at an image only. 'How do you mean?' Let us find among the ten
kinds of motion an image of the motion of the mind. You remember, as
we said, that all things are divided into two classes; and some of them
were moved and some at rest. 'Yes.' And of those which were moved, some
were moved in the same place, others in more places than one. 'Just so.'
The motion which was in one place was circular, like the motion of a
spherical body; and such a motion in the same place, and in the same
relations, is an excellent image of the motion of mind. 'Very true.' The
motion of the other sort, which has no fixed place or manner or relation
or order or proportion, is akin to folly and nonsense. 'Very true.'
After what has been said, it is clear that, since the soul carries round
all things,