But it belongs to a man when in his right mind to recollect and ponder both the things spoken in dream or waking vision by the divining and inspired nature, and all the visionary forms that were seen, and by means of reasoning to discern about them all wherein they are significant and for whom they portend evil or good in the future, the past, or the present. But it is not the task of him who has been in a state of frenzy, and still continues therein, to judge the apparitions and voices seen or uttered by himself; for it was well said of old that to do and to know one’s own and oneself belongs only to him who is sound of mind. Wherefore also it is customary to set the tribe of prophetsCf. 871 C, Eurip.413 ff. to pass judgement upon these inspired divinations; and they, indeed, themselves are named diviners by certain who are wholly ignorant of the truth that they are not diviners but interpreters of the mysterious voice and apparition, for whom the most fitting name would be prophets of things divined. For these reasons, then, the nature of the liver is such as we have stated and situated in the region we have described, for the sake of divination. Moreover, when the individual creature is alive this organ affords signs that are fairly manifest, but when deprived of lifei.e., in the sacrificed victim; Cf. . 364 C ff. it becomes blind and the divinations it presents are too much obscured to have any clear significance. The structure of the organ which adjoins it,i.e., the spleen, which, in relation to the liver, is concave. with its seat on the left, is for the sake of the liver, to keep it always bright and clean, as a wiper that is laid beside a mirror always prepared and ready to hand. Wherefore also, whenever any impurities due to ailments of the body occur round about the liver, the loose texture of the spleen cleanses and absorbs them all, seeing that it is woven of a stuff that is porous and bloodless: hence, when it is filled with the offscourings, the spleen grows to be large and festered; and conversely, when the body is cleansed, it is reduced and shrinks back to its primal state. Concerning the soul, then, what part of it is mortal, what part immortal, and where and with what companions and for what reasons these have been housed apart, only if God concurred could we dare to affirm that our account is trueCf. 68 D, 74 D.; but that our account is probable we must dare to affirm now, and to affirm still more positively as our inquiry proceeds: affirmed, therefore, let it be. The subject which comes next to this we must investigate on the same lines; and that subject is the way in which the remainder of the body has been generated.Cf. 61 C. Its construction would most fittingly be ascribed to reasoning such as this.

Those who were constructing our kind were aware of the incontinence that would reside in us in respect of drinks and meats, and how that because of our greed we would consume far more than what was moderate and necessary; wherefore, lest owing to maladies swift destruction should overtake them, and the mortal kind, while still incomplete, come straightway to a complete end,—foreseeing this, the Gods set the abdomen,Literally the lower belly, as distinct from the upper belly or thorax. as it is called, to serve as a receptacle for the holding of the superfluous meat and drink; and round about therein they coiled the structure of the entrails, to prevent the food from passing through quickly and thereby compelling the body to require more food quickly, and causing insatiate appetite, whereby the whole kind by reason of its gluttony would be rendered devoid of philosophy and of culture, and disobedient to the most divine part we possess. As regards the bones and the flesh and all such substances the position was this. All these had their origin in the generation of the marrow. For it was in this that the bonds of life by which the Soul is bound to the body were fastened, and implanted the roots of the mortal kind; but the marrow itself was generated out of other elements. Taking all these primary trianglesCf. 53 C ff. which, being unwarped and smooth, were best able to produce with exactness fire and water and air and earth, God separated them, each apart from his own kind, and mixing them one with another in due proportion, He fashioned therefrom the marrow, devising it as a universal seed-stuff for every mortal kind. Next, He engendered therein the various kinds of Souli.e., the rational (νοῦς), and spirited (θυμός), and appetitive (ἐπιθυμία) kinds or parts. and bound them down; and He straightway divided the marrow itself, in His original division, into shapes corresponding in their number and their nature to the number and the nature of the shapes which should belong to the several kinds of Soul. And that portion of the marrow which was intended to receive within itself, as it were into a field, the divine seed He molded in the shape of a perfect globeCf. 44 D. and bestowed on it the name of brain, purposing that, when each living creature should be completed, the vessel surrounding this should be called the head. But that portion which was to contain the other and mortal part of the Soul He divided into shapes that were at once rounded and elongated,i.e., the vertebral column, cylindrical in shape. and all these He designated marrow; and from these, as from anchors, He cast out bands of the Whole Soul, and around this He finally wrought the whole of this body of ours, when He had first built round about it for a shelter a framework all of bone. And bone He compounded in this wise. Having sifted earth till it was pure and smooth, He kneaded it and moistened it with marrow; then He placed it in fire, and after that dipped it in water, and from this back to fire, and once again in water; and by thus transferring it many times from the one element to the other He made it so that it was soluble by neither.

This, then, He used, and fashioned thereof, by turning, a bony sphere round about the brain; and therein he left a narrow opening; and around the marrow of both neck and back He molded vertebrae of bone, and set them, like pivots, in a vertical row, throughout all the trunk, beginning from the head. And thus for preserving the whole seed He closed it in with a ring-fence of stony substance; and therein He made joints, using as an aid the power of the Otheri.e., the principle of plurality, cf. 35 B. as an intermediary between them, for the sake of movement and bending. And inasmuch as He deemed that the texture of the bony substance was too hard and inflexible, and that if it were fired and cooled again it would decay and speedily destroy the seed within it, for these reasons He contrived the species known as sinew and flesh. He designed to bind all the limbs together by means of the former, which tightens and relaxes itself around the pivots, and thus cause the body to bend and stretch itself. And the flesh He designed to be a shield against the heat and a shelter against the cold; and, moreover, that in case of falls it should yield to the body softly and gently, like padded garmentsCf. 70 D.; and, inasmuch as it contains within it warm moisture, that it should supply in summer, by its perspiration and dampness, a congenial coolness over the exterior of the whole body, and contrariwise in winter defend the body sufficiently, by means of its fire, from the frost which attacks and surrounds it from without. Wherefore, with this intent, our Modeller mixed and blended together water and fire and earth, and compounding a ferment of acid and salt mixed it in therewith, and thus molded flesh full of sap and soft. And the substance of the sinews He compounded of a mixture of bone and unfermented flesh, forming a single substance blended of both and intermediate in quality, and he used yellow also for its coloring. Hence it is that the sinews have acquired a quality that is firmer and more rigid than flesh, but softer and more elastic than bone. With these, then, God enclosed the bones and marrow, first binding them one to another with the sinews, and then shrouding them all over with flesh. All the bones, then, that possessed most souli.e., those of the head and spine. He enclosed in least flesh, but the bones which contained least soul with most and most dense flesh; moreover, at the junctions of the bones, except where reason revealed some necessity for its existence, He made but little flesh to grow, lest by hindering the flexions it should make the bodies unwieldy, because stiff in movement, or else through its size and density, when thickly massed together, it should produce insensitiveness, owing to its rigidity, and thereby cause the intellectual parts to be more forgetful and more obtuse.

Wherefore the thighs and the shins and the region of the loins and the bones of the upper and lower arm, and all our other parts which are jointless, and all those bones which are void of intelligence within, owing to the small quantity of soul in the marrow—all these are abundantly supplied with flesh; but those parts which are intelligent are supplied less abundantly—except possibly where He so fashioned the flesh that it can of itself convey sensations, as is the case with the tongue; but most of these parts He made in the way described above. For the substance which is generated by necessity and grows up with us in no wise admits of quick perception coexisting with dense bone and abundant flesh. For if these characteristics were willing to consort together, then the structure of the head would have acquired them most of all, and mankind, crowned with a head that was fleshy and sinewy and strong, would have enjoyed a life that was twice (nay, many times) as long as our present life, and healthier, to boot, and more free from pain. But as it is, when the Constructors of our being were cogitating whether they should make a kind that was more long-lived and worse or more short-lived and better, they agreed that the shorter and superior life should by all means be chosen by all rather than the longer and inferior. Wherefore they covered the head closely with thin bone, but not with flesh and sinews, since it was also without flexions. For all these reasons, then, the head that was joined to the body in every man was more perceptive and more intelligent but less strong. It was on these grounds and in this way that God set the sinews at the bottom of the head round about the neck and glued them there symmetrically; and with these He fastened the extremities of the jaws below the substance of the face; and the rest of the sinews He distributed amongst all the limbs, attaching joint to joint. And those who fashioned the features of our mouth fashioned it with teeth and tongue and lips, even as it is fashioned now, for ends both necessary and most good, contriving it as an entrance with a view to necessary ends, and as an outlet with a view to the ends most good. For all that enters in and supplies food to the body is necessary; while the stream of speech which flows out and ministers to intelligence is of all streams the fairest and most good.

Moreover, it was not possible to leave the head to consist of bare bone only, because of the excessive variations of temperature in either direction, due to the seasons; nor yet was it possible to allow it to be shrouded up, and to become, in consequence, stupid and insensitive owing to its burdensome mass of flesh. Accordingly, of the fleshy substance which was not being fully dried up a larger enveloping film was separated off, forming what is now called skin. And this, having united with itself because of the moisture round the brain and spreading, formed a vesture round about the head; and this was damped by the moisture ascending under the seams and closed down over the crown, being drawn together as it were in a knot; and the seams had all kinds of shapes owing to the force of the soul’s revolutions and of her food, being more in number when these are more in conflict with one another, and less when they are less in conflict. And the Deity kept puncturing all this skin round about with fire; and when the skin was pierced and the moisture flew out through it, all the liquid and heat that was pure went away, but such as was mixed with the substance whereof the skin also was composed was lifted up by the motion and extended far beyond the skin, being of a fineness to match the puncture; but since it was thrust back, because of its slowness, by the external air that surrounded it, it coiled itself round inside and rooted itself under the skin. Such, then, were the processes by which hair grew in the skin, it being a cord-like species akin to the skin but harder and denser owing to the constriction of the cold, whereby each hair as it separated off from the skin was chilled and constricted. Making use, then, of the causes mentioned our Maker fashioned the head shaggy with hair, purposing that, in place of flesh, the hair should serve as a light roofing for the part about the brain for safety’s sake, providing a sufficient shade and screen alike in summer and in winter, while proving no obstacle in the way of easy perception. And at the place in the fingers where sinew and skin and bone were interlaced there was formed a material blended of these three; and this when it was dried off became a single hard skin compounded of them all and whereas these were the auxiliary causesCf. 68 E f. whereby it was fashioned, it was wrought by the greatest of causes, divine Purpose, for the sake of what should come to pass hereafter. For those who were constructing us knew that out of men women should one day spring and all other animalsCf. 90 E ff.; and they understood, moreover, that many of these creatures would need for many purposes the help of nails; wherefore they impressed upon men at their very birth the rudimentary structure of finger-nails. Upon this account and with these designs they caused skin to grow into hair and nails upon the extremities of the limbs.