Ath.
And I must explain who it is that I believe to be God, though he be a strange one, and somehow not strange either: for why should we not believe
977a
the cause of all the good things that are ours to have been the cause also of what is far the greatest, understanding? And who is it that I magnify with the name of God, Megillus and Cleinias? Merely Heaven, which it is most our duty to honor and pray to especially, as do all other spirits and gods. That it has been the cause of all the other good things we have, we shall all admit; that it likewise gave us number we do really say, and that it will give us this hereafter, if we will but follow its lead.
977b
For if one enters on the right theory about it, whether one be pleased to call it World-order or
Olympus
or Heaven—let one call it this or that, but follow where, in bespangling itself and turning the stars that it contains, it produces all their courses and the seasons and food for all. And thence, accordingly, we have understanding in general, we may say, and therewith all number, and all other good things: but the greatest of these is when, after receiving its gift of numbers, one has covered the whole circuit.
1
Moreover, let us turn back some little way in our discussion 977c and recall how entirely right we were in conceiving that if we should deprive human nature of number we should never attain to any understanding. For then the soul of that creature which could not tell 2 things would never any more be able, one may say, to attain virtue in general; and the creature that did not know two and three, or odd or even, and was completely ignorant of number, could never clearly tell of things about which it had only acquired sensations and memories. From the attainment of ordinary virtue— 977d courage and temperance—it is certainly not debarred: but if a man is deprived of true telling he can never become wise, and he who has not the acquirement of wisdom—the greatest part of virtue as a whole—can no more achieve the perfect goodness which may make him happy. Thus it is absolutely necessary to postulate number; and why this is necessary can be shown by a still fuller argument than any that has been advanced. But here is one that will be particularly correct—that of the properties of the other arts, which we recounted just now in granting the existence of all the arts, 977e not a single one can remain, but all of them are utterly defective, when once you remove numeration.
Moreover, let us turn back some little way in our discussion 977c and recall how entirely right we were in conceiving that if we should deprive human nature of number we should never attain to any understanding. For then the soul of that creature which could not tell 2 things would never any more be able, one may say, to attain virtue in general; and the creature that did not know two and three, or odd or even, and was completely ignorant of number, could never clearly tell of things about which it had only acquired sensations and memories. From the attainment of ordinary virtue— 977d courage and temperance—it is certainly not debarred: but if a man is deprived of true telling he can never become wise, and he who has not the acquirement of wisdom—the greatest part of virtue as a whole—can no more achieve the perfect goodness which may make him happy. Thus it is absolutely necessary to postulate number; and why this is necessary can be shown by a still fuller argument than any that has been advanced. But here is one that will be particularly correct—that of the properties of the other arts, which we recounted just now in granting the existence of all the arts, 977e not a single one can remain, but all of them are utterly defective, when once you remove numeration.
Epinomis. Plato. Walter Rangeley Maitland Lamb (Translator). Cambridge, MA. 1927.
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