Book 10
901
Ath. Either because he thinks that neglect of the small things makes no difference to the whole, or else, owing to laziness and indolence, he neglects them, though he thinks they do make a difference. Or is there any other way in which neglect occurs? For when it is impossible to care for all things, it will not in that case be neglect of great things or small when a person—be he god or common man—fails to care for things which he lacks the power and capacity to care for.
901
Clin. Of course not.
901
Ath. Now to us three let these two men make answer, of whom both agree that gods exist, but the one asserts that they can be bribed, and the other that they neglect the small. First, you both assert that the gods know and hear and see all things,Cp. Plat. Laws 641e. and that nothing of all that is apprehended by senses or sciences can escape their notice; do you assert that this is so, or what?
901
Clin. That is what we assert.Here, and in what follows, Clinias is answering on behalf of the two misbelievers.
901
Ath. And further, that they can do all that can be done by mortal or immortal?
901
Clin. They will, of course, admit that this also is the case.
901
Ath. And it is undeniable that all five of us agreed that the gods are good, yea, exceeding good.
901
Clin. Most certainly.
901
Ath. Being, then, such as we agree, is it not impossible to allow that they do anything at all in a lazy and indolent way? For certainly amongst us mortals idleness is the child of cowardice, and laziness of idleness and indolence.
901
Clin. Very true.
901
Ath. None, then, of the gods is neglectful owing to idleness and laziness, seeing that none has any part in cowardice.
901
Clin. You are very right.
902
Ath. Further, if they do neglect the small and scant things of the All, they will do so either because they know that there is no need at all to care for any such things or—well, what other alternative is there except the opposite of knowing?
902
Clin. There is none.
