Ath. And now, to see how justly we speak of their living spirit, let us first consider their great size. For they are not actually those small things that they appear to be, but each of them is immense in its bulk; we should do well to believe this, because there are ample proofs of such a conclusion. For we can rightly consider the whole of the sun as larger than the whole of the earth, and all the travelling stars are of amazing size. Let us conclude then whether it can possibly be that any natural force revolves this great mass that is now being revolved, continually and at the same time. God, then, I say, will be the cause, and never in any other way is it possible. For never can a thing get living spirit by any other means than by the act of God, as we have explained; and when God is able to do this, he has found it a perfectly easy matter, firstly that all body and all mass should be made a living creature, and secondly to move it in the course he considers best. So now I trust we may make one true statement about all these things: it cannot be that earth and heaven and all the stars and all the masses they comprise, without soul attached to each or resident in each, should pass along as they do, so exactly to every year and month and day, and that all the things that happen should happen for the good of us all.
	
 And according as man is a meaner creature, he should show himself, not a babbler, but a speaker of clear sense. If, then, anyone shall speak of onrushes or natural forces or the like as in a sort the causes of bodies, he will say nothing clear: but we must firmly recall what we have said, and see whether our statement is reasonable or is utterly at fault—namely, in the first place, that existence is of two kinds, the one soul, and the other body, and that many things are in either, though all are different from each other and those of the one kind from those of the other, Soul and body, in their respective spheres, cover or account for the whole of existent things, of whatever kind, from the astral to the inanimate. and that there is no other third thing common to any of them; but soul differs from body. Intelligent, of course, we shall hold it to be, and the other unintelligent; the one governs, the other is governed; and the one is cause of all things, while the other is incapable of causing any of its experiences: so that to assert that the heavenly bodies have come into existence through anything else, and are not the offspring, as we have said, of soul and body, is great folly and unreason. However, if our statements on all such existences are to prevail, and the whole order of them is to be convincingly shown to be divine by their origin, we must certainly class them as one or the other of two things: Ath. either we must in all correctness glorify them as actual gods, or suppose them to be images produced as likenesses of the gods, creations of the gods themselves. For they are the work of no mindless or inconsiderable beings but, as we have said, we must class them as one or other of these things; and, if classed as the latter, we must honor them far above all images: for never will fairer or more generally-known images be found among all mankind, none established in more various places, more pre-eminent in purity, majesty, and life altogether, than in the way in which their existence is altogether fashioned. Well then, for the present let us attempt so much in treating of the gods, as to try—after observing the two living creatures visible to us, of which we call one immortal, and the other, all earthy, a mortal creation—to tell of the three middle things of the five, i.e. fire, ether, air, water, earth; cf. 981 C. which come most evidently, according to the probable opinion, between those two. For let us consider ether as coming next after fire, and let us hold that soul fashions from it live creatures with their faculties, as it does creatures from the other kinds of element, each being for the most part of that one nature, but in its lesser parts derived from the other elements for the sake of connection. After ether, there is fashioned by soul another kind of creature from air, and the third kind from water; and by having produced all these it is likely that soul filled the whole heaven with creatures, having made use of all the elements so far as it could, and all the creatures having been made participators in life; but the second, third, fourth, and fifth kinds, which took their first origin from what are manifest gods, end finally in us men. First come the stars, or manifest gods ; then the creatures of ether, air and water (the second, third or fourth kinds); and fifth and last, the creatures of earth or mankind. 

	 Now the gods—Zeus and Hera and all the rest—each man must regard in what light he pleases, though according to the same law, i.e. the law governing the order or scale of animate creatures which has been described. The writer, like Plato ( Tim . 40 D-41 A), avoids any definite statement about the traditional deities: like Plato again ( Tim . 41 A-42 E), he is more concerned with the visible gods, or stars. and must take this account as reliable. But as our visible gods, greatest and most honorable and having keenest vision every way, we must count first the order of the stars and all else that we perceive existing with them; and after these, and next below these, the divine spirits, The daemons or divine spirits had their existence and activity betwixt mortal and immortal, and they served as interpreters and conveyors of men’s prayers and offerings to the gods, and of the god’s behests and requitals to men (Plato, Sympos . 202 D). Good mortals might become daemons after death (Eurip. Alc. 1003; Plato, Cratyl. 398 B; Lucian, De morte Peregr . 36), and such as they were charged with the guidance and care of mankind (Plato, Laws 713 D; Plutarch, De genio Socr . 588 C). and air-born race, holding the third and middle situation, cause of interpretation, which we must surely honor with prayers for the sake of an auspicious journey across. The journey across seems to refer to one part of the conveying that daemons performed—conducting the souls of deceased human beings from earth to the abode of the gods. Ath. We must say of either of these two creatures—that which is of ether and, next to it, of air—that it is not entirely plain to sight: when it is near by, it is not made manifest to us; but partaking of extraordinary intelligence, as belonging to an order which is quick to learn and strong in memory, we may say that they understand the whole of our thoughts, and show extraordinary kindness to anyone of us who is a good man and true, and hate him who is utterly evil, as one who already partakes of suffering. For we know that God, who has the privilege of the divine portion, is remote from these affections of pain and pleasure, but has a share of intelligence and knowledge in every sphere; and the heaven being filled full of live creatures, they interpret all men and all things both to one another and to the most exalted gods, because the middle creatures move both to earth and to the whole of heaven with a lightly rushing motion. The kind which is of water, The nymphs. the fifth, we shall be right in representing as a semi-divine product of that element, and it is at one time seen, but at another is concealed through becoming obscure, presenting a marvel in the dimness of vision. So these five being really existent creatures, wherever any of us came upon them, either happening upon them in the dream-world of sleep, or by something spoken to persons listening in health, or equally in sickness, through ominous utterances and prophecies, or again when they have arrived at the end of life opinions that occur to us both in private and in public, whence many sanctities of many beings have arisen, and others shall arise—in regard to all these the lawgiver who possesses even the slightest degree of mind will never dare by innovations to turn his city to a divine worship which is lacking in certainty. Nor indeed will he put a stop to sacrifices on which the ancestral custom has pronounced, when he knows nothing at all of the matter, just as it is not possible for mortal nature to know about such things. And of the gods who are really manifest to us The astral gods. the same statement must surely hold—that those men are most evil who have not courage to tell and make manifest to us that these are likewise gods, but without any frenzied rites, or any tribute of the honors that are their due. But as things are, we have a strange conjunction of proceedings: Ath. for it is as though one of us should see the sun or moon being born and all of us looking on, and should utter no word through some impotence of speech, and should not also at the same time be zealous, so far as in him lay, when they lacked their share of honor, to bring them in all evidence to an honored place, and cause festivals and sacrifices to be offered to them, and apportion to each a reserved space of time for the greater or lesser length of its year, Year is used here for circuit. as may happen: would it not be agreed both by himself and by another who observed it that he would justly be described as an evil man? Cl. To be sure he would, my good sir; nay, most evil. Ath. Well then, this, my dear Cleinias, is what, you may take it, has evidently happened to me now. Cl. How do you mean? Ath. You know that there are eight powers of those contained in the whole heaven which are cognate to each other: these I have observed, and it is no great achievement; for it is easy enough for anybody. Three of them are that of the sun, for one, that of the moon for another, and a third that of the stars which we mentioned a little while ago; and there are five others besides. Cf. Plato, Tim . 38 ff., where God is said to have made, besides the fixed stars, the sun, the moon, and the five planets—Venus, Mercury, Saturn , Jupiter , and Mars—for the generation of time. Now in regard to all these and those beings who either have their own motion in these, or are borne in vehicles so as to make their progress thus, let none of us all ever idly suppose that some of them are gods, while others are not, or that some are genuine, while others are of a certain kind which it is not permissible to any of us even to express; but let us all declare and say that they are all cognate and have cognate lots, and let us render them due honor, not by giving to one a year, to another a month; but to none of them let us appoint either a certain lot or a certain time in which it travels through its particular orbit, completing the system which the divinest reason of all i.e. the supreme deity of Plato’s Timaeus . appointed to be visible. This first the man who is blest admires, and then he feels a passion for understanding so much as is possible for mortal nature, believing that thus he will best and most happily pass through life, and at the end of his days will arrive at regions meet for virtue; and having been truly and really initiated, and won his individual intelligence, and become for the rest of time a spectator of what is fairest, so far as sight can go, in this state he continues. And now after this it remains for us to say how many and who these beings are: for we shall never be found to have spoken falsely. Thus far, at least, I asseverate with certainty: I say, once more, that there are eight of them, and that while three i.e. sun, moon, and fixed stars. of the eight have been told, five yet remain. The fourth Venus (or Lucifer ); cf. Plato, Tim . 38 D. in motion and transit together, and the fifth, Mercury. are almost equal to the sun in speed, and on the whole are neither slower nor swifter. These being three, must be so regarded by him who has sufficient mind. So let us speak of them as powers of the sun and of Lucifer , and of a third, Mercury. such that we cannot express it in a name because it is not known; and he is to blame for this who first beheld these things, since he was a foreigner: Ath. for it was an ancient custom that nurtured those who first remarked these things owing to the fairness of the summer season which Egypt and Syria amply possess, so that they constantly beheld the whole mass, one may say, of stars revealed to their sight, since they had got then, continually without obstruction of clouds and rains in the sky; whence they have emerged in every direction and in ours likewise, after having been examined for thousands of years, nay, for an infinite time. And therefore we should not hesitate to include them in the scope of our laws; for to have divine things lacking honor, while other things are honored, is clearly a sign of witlessness; and as to their having got no names, the cause of it should be stated as we have done. For indeed they have received titles of gods: thus, that Lucifer, or Hesperus (which is the same), should almost belong to Aphrodite, Lucifer, or Hesperus, may for its beauty be connected with Aphrodite (and so got the further name of Venus). is reasonable, and quite befitting a Syrian lawgiver The cult of Aphrodite flourished among all the eastern peoples. ; and that that which follows the same course as the sun and this Venus. together should almost belong to Hermes. Hermes being the god of escort or attendance. Let us also note three motions of bodies Mars, Jupiter , and Saturn travelling to the right with the moon and the sun. One must be mentioned, the eighth, Here, after the sun, moon, Venus, Mercury, Mars, Jupiter , and Saturn, we return to the sphere of the fixed stars (mentioned as the third power in 986 B). which we may especially address as the world-order, and which travels in opposition to the whole company of the others, not impelling them, as might appear to mankind in the scant knowledge that they have of these matters. But we are bound to state, and do state, so much as adequate knowledge tells us. For real wisdom shows herself in some such way as this to him who has got even a little share of right and divine meditation. And now there remain three stars, of which one is distinguished from the others by its slowness, and some speak of it under the title of Saturn; the next after it in slowness is to be cited as Jupiter ; and the next after this, as Mars, which has the ruddiest hue of all. Nothing in all this is hard to understand when someone expresses it; but it is through learning, as we declare, that one must believe it. 
	
 But there is one point which every Greek should bear in mind—that of all Greeks we have a situation which is about the most favorable to human excellence. Cf. Plato, Tim . 24 C. The praiseworthy thing in it that we have to mention is that it may be taken as midway between a wintry and a summery climate; and our climate, being inferior in its summer to that in the region over there, Syria and Egypt ; cf. 987 A. as we said, has been so much later in imparting the cognizance of these cosmic deities. And let us note that whatever Greeks acquire from foreigners is finally turned by them into something nobler;