(...) The Republic
    Book
501 9    |        himself. ~And suppose the same god, who carried him away, to
502 9    |             the man, or rather to the god in man? and the ignoble
503 10   |              nature, which is made by God, as I think that we may
504 10   |         artists who superintend them: God, the maker of the bed, and
505 10   |             there are three of them. ~God, whether from choice or
506 10   |              nor ever will be made by God. ~Why is that? ~Because
507 10   |         others. ~Very true, he said. ~God knew this, and he desired
508 10   |            become just and to be like God, as far as man can attain
509 10   |                he said; if he is like God he will surely not be neglected


The Second Alcibiades
    Part
510 Text |         notion. I believe that if the God whom you are about to consult
511 Text |               alter your mind. If the God to whose shrine you are
512 Text |            are, when he bade us (pray God) to defend us from evil
513 Text |             he was not allowed by the God to do so;—but he summoned
514 Text |            Such were the words of the God, and nothing more. He seems
515 Text |       Socrates, with you and with the God, whom, indeed, it would
516 Text |               in your approaching the God in prayer, lest haply he
517 Text |               may distinguish between God and mortal man.’~Afterwards


The Seventh Letter
    Part
518 Text |           matter for surprise if some God should make Hipparinos adopt
519 Text |              this I must, next to the God, thank Dionysios, because,


The Sophist
    Part
520 Intro|               governed by the will of God. Throughout the two dialogues
521 Intro|             the Eleatic stranger to a god from heaven.—All these passages,
522 Intro|         thousand years because of the god.’ Hence the two words, like
523 Intro|            declares that he must be a god in disguise, who, as Homer
524 Intro|               poet, ‘There is a great God in them, and he grows not
525 Intro|            opponents to have confused God with the history of philosophy,
526 Intro|          inhere. In our conception of God in his relation to man or
527 Intro|             love of truth, to worship God without attempting to know
528 Intro|               this vast system is not God within us, or God immanent
529 Intro|              is not God within us, or God immanent in the world, and
530 Intro|           displayed, are the image of God;—that what all religions
531 Intro|              philosophy and almost of God? When we look far away into
532 Intro|             faith or conviction, that God is immanent in the world,—
533 Intro|              invented as the voice of God in man. But this by no means
534 Intro|         conceived himself as creating God in thought. He was the servant
535 Text |          SOCRATES: Is he not rather a god, Theodorus, who comes to
536 Text |              gods, and especially the god of strangers, are companions
537 Text |               my opinion, he is not a god at all; but divine he certainly
538 Text |         previously—by the creation of God, or shall we agree with
539 Text |            knowledge which comes from God?~THEAETETUS: I dare say
540 Text |              incline to refer them to God, I defer to your authority.~
541 Text |              the creation and work of God.~THEAETETUS: True.~STRANGER:


The Statesman
    Part
542 Intro|              the ruler is not man but God; and such a government existed
543 Intro|            express?~THEODORUS: By the god Ammon, Socrates, you are
544 Intro|             in the east, and that the god reversed their motion, as
545 Intro|        narrate.~There was a time when God directed the revolutions
546 Intro|              time in another; or that God has given the universe opposite
547 Intro|             few only were reserved by God for another destiny. Such
548 Intro|              previous state, in which God was the governor of the
549 Intro|    spontaneous, because in those days God ruled over man; and he was
550 Intro|               the instructions of his God and Father, at first more
551 Intro|               choosing for our king a god, who belongs to the other
552 Intro|        necessity, both in relation to God and nature. For at first
553 Intro|               immediate providence of God,—this is the golden age,—
554 Intro|          nature of things,’ hindering God from continuing immanent
555 Intro|         existence. Though deprived of God’s help, he is not left wholly
556 Intro|               partial interference of God, and the natural growth
557 Intro|     conceiving the relation of man to God and nature, without expecting
558 Intro|              the distinctions between God causing and permitting evil,
559 Intro|              imaginary ruler, whether God or man, is above the law,
560 Intro|              sacred name, the gift of God, the bond of states. But
561 Intro|            intelligent ruler, whether God or man, who is able to adapt
562 Intro|             the Christian to think of God as wisdom, truth, holiness,
563 Intro|            rule of a philosopher or a God, the actual forms of government
564 Intro|               are equal in the eye of God and of the law, yet the
565 Intro|             out of the head either of God or man.~Plato and Aristotle
566 Intro|              time when the king was a god, but he now is pretty much
567 Text |              THEODORUS: By Ammon, the god of Cyrene, Socrates, that
568 Text |             in the east, and that the god reversed their motion, and
569 Text |            then. There is a time when God himself guides and helps
570 Text |               all made to go round by God in two opposite courses;
571 Text |            the opposite order, unless God has carried any of them
572 Text |            the previous one, in which God superintended the whole
573 Text |             as follows: In those days God himself was their shepherd,
574 Text |               the present order. From God, the constructor, the world
575 Text |           contained in him. Wherefore God, the orderer of all, in
576 Text |               Deprived of the care of God, who had possessed and tended
577 Text |           cycle, and of one who was a god when he ought to have been
578 Text |              and is among States what God is among men.~YOUNG SOCRATES:


The Symposium
    Part
579 Intro|          sexes were only one, but now God has halved them,—much as
580 Intro|          author, and be reconciled to God, and find our own true loves,
581 Intro|               of their tribute to the god. Agathon’s speech follows:—~
582 Intro|        follows:—~He will speak of the god first and then of his gifts:
583 Intro|               which I dedicate to the god.~The turn of Socrates comes
584 Intro|             her that Love is a mighty god and also fair, and she had
585 Intro|              good and evil, and not a god at all, but only a great
586 Intro|          wisdom, and be the friend of God and heir of immortality.~
587 Intro|              speakers dedicate to the god. All of them are rhetorical
588 Intro|          exaggerated encomiums of the god Love; (6) the satirical
589 Intro|              persons, especially, the God and beast in man seem to
590 Intro|            eternal in the world or in God. He is willing to rest in
591 Text |             hymn had been sung to the god, and there had been the
592 Text |                the great and glorious god, Love, has no encomiast
593 Text |             do better than honour the god Love. If you agree with
594 Text |       affirming that Love is a mighty god, and wonderful among gods
595 Text |             which, as Homer says, the god breathes into the souls
596 Text |             because he is inspired by God. Now Achilles was quite
597 Text |             the wickedness of mankind God has dispersed us, as the
598 Text |              if we are friends of the God and at peace with him we
599 Text |           benefit, we must praise the god Love, who is our greatest
600 Text |              paid your tribute to the god, then you may talk.~Very
601 Text |               instead of praising the god Love, or unfolding his nature,
602 Text |               would rather praise the god first, and then speak of
603 Text |          Concerning the beauty of the god I have said enough; and
604 Text |           suffer wrong to or from any god or any man; for he suffers
605 Text |               As to courage, even the God of War is no match for him;
606 Text |            which he is said to be the god who~‘Gives peace on earth
607 Text |            ability, I dedicate to the god.~When Agathon had done speaking,
608 Text |         worthy of himself, and of the god. And Socrates, looking at
609 Text |                that Love was a mighty god, and likewise fair; and
610 Text |         admitted by all to be a great god.’ ‘By those who know or
611 Text |            acknowledged to be a great god by those who say that he
612 Text |              who say that he is not a god at all?’ ‘And who are they?’
613 Text |              you dare to say that any god was not?’ ‘Certainly not,’
614 Text |            did.’ ‘But how can he be a god who has no portion in what
615 Text |      incantation, find their way. For God mingles not with man; but
616 Text |           intercourse and converse of God with man, whether awake
617 Text |             of the gods, at which the god Poros or Plenty, who is
618 Text |             of the matter is this: No god is a philosopher or seeker
619 Text |               to become the friend of God and be immortal, if mortal
620 Text |              in his presence, whether God or man, he will hardly keep


Theaetetus
    Part
621 Intro|              the Silenus mask and the god within, which are described
622 Intro|             he has assigned to him by God the functions of a man-midwife,
623 Intro|             can have no offspring—the God will not allow him to bring
624 Intro|              to themselves; I and the god only assist in bringing
625 Intro|            good-will towards you; the God who is within me is the
626 Intro|           courage, and by the help of God you will discover an answer.’ ‘
627 Intro|             were reverencing him as a god, he might have produced
628 Intro|             in wisdom as if he were a god. And the world is full of
629 Intro|            And yet the truth is, that God is righteous; and of men,
630 Intro|             following Plato) supposes God to be the outer heaven or
631 Intro|             of the relation of man to God and nature, imperfect indeed,
632 Intro|           whole or in its relation to God and the laws of the universe.
633 Intro|              the course of ages ‘that God may be all and in all.’
634 Intro|              sense, but to heaven and God, is the personality of man,
635 Intro|          being he grasps the ideas of God, freedom and immortality;
636 Intro|               knowledge, the unity of God and law. The difference
637 Text |               the reason is, that the god compels me to be a midwife,
638 Text |           acquaintance ripens, if the god is gracious to them, they
639 Text |             making. But to me and the god they owe their delivery.
640 Text |              one, and by the grace of God I can generally tell who
641 Text |         goodwill, not knowing that no god is the enemy of man—that
642 Text |               man, and by the help of God you will be able to tell.~
643 Text |           were reverencing him like a God for his wisdom he was no
644 Text |            fly away is to become like God, as far as this is possible;
645 Text |            Whereas, the truth is that God is never in any way unrighteous—
646 Text |            mother, have received from God; she delivered women, I


Timaeus
    Part
647 Intro|              found the personality of God or of mind, and the immortality
648 Intro|             by them, seeming to find ‘God and his word everywhere
649 Intro|     philosophy, such as the nature of God, the distinction of the
650 Intro|          philosophy the conception of God, and from the Megarians
651 Intro|              relation of the ideas to God or of God to the world was
652 Intro|             of the ideas to God or of God to the world was differently
653 Intro|              him to personify mind or God, and he therefore naturally
654 Intro|         another sort of phraseology: ‘God made the world because he
655 Intro|       expressions about the nature of God which have a wonderful depth
656 Intro|             noblest of creations, and God is the best of causes. And
657 Intro|               which have arisen about God and the nature of the world
658 Intro|             through the providence of God.~In the likeness of what
659 Intro|            elements of fire and earth God placed two other elements
660 Intro|           legs.~And so the thought of God made a God in the image
661 Intro|             the thought of God made a God in the image of a perfect
662 Intro|              and afterwards the body. God took of the unchangeable
663 Intro|           might perish with them. And God made the sun and moon and
664 Intro|             be overtaken by them. And God lighted a fire in the second
665 Intro|              yet included in him. And God created them according to
666 Intro|           called the head, and is the god and lord of us. And to this
667 Intro|               the second causes which God used as his ministers in
668 Intro|              of the higher purpose of God in giving us eyes. Sight
669 Intro|            the vulgar can appreciate. God gave us the faculty of sight
670 Intro|               seeking by the grace of God to observe it still.~In
671 Intro|           traces of themselves, until God fashioned them by figure
672 Intro|           part of creation, I suppose God to have made things, as
673 Intro|         principles are prior to these God only knows, and he of men
674 Intro|             knows, and he of men whom God loves. Next, we must determine
675 Intro|                 the dodecahedron—this God used as a model for the
676 Intro|        properties, are ordered by the God, who harmonized them as
677 Intro|              human and divine nature. God only is able to compound
678 Intro|            established by the word of God. Still, we may venture to
679 Intro|              the four elements. These God took and mingled them in
680 Intro|             cold and became hair. And God gave hair to the head of
681 Intro|           food, but not fire and air. God therefore formed a network
682 Intro|          three kinds.~The divine soul God lodged in the head, to raise
683 Intro|               and impure of men, whom God placed in the uttermost
684 Intro|            them, and became a visible God, comprehending the visible,
685 Intro|          common conception of mind or God. They continued to exist
686 Intro|             of men the notion of ‘one God, greatest among Gods and
687 Intro|         relation with man and nature. God and the world are mere names,
688 Intro|        meaning to us. The priority of God and of the world, which
689 Intro|           define or explain the first God in the Platonic system,
690 Intro|             been thought to answer to God the Father; or the world,
691 Intro|          creation, according to which God made the world out of nothing.
692 Intro|              to Plato in the Timaeus, God took of the same and the
693 Intro|        meaning of these words is that God imparted determinations
694 Intro|             compared to the wisdom of God in the book of Ecclesiasticus,
695 Intro|            Ecclesiasticus, or to the ‘God in the form of a globe’
696 Intro|            possible out of the way of God. And he can only suppose
697 Intro|            this to be accomplished by God retiring into himself and
698 Intro|          archetype according to which God made the world, and is in
699 Intro|           world is not the thought of God, but a separate, self-existent
700 Intro|           expression, ‘the thought of God made the God that was to
701 Intro|               thought of God made the God that was to be.’ He means (
702 Intro|              things are known only to God and to him of men whom God
703 Intro|            God and to him of men whom God loves.’ How often have the
704 Intro|            the circumference. To this God gave a body, consisting
705 Intro|            the main argument: Why did God make the world? Like man,
706 Intro|             spoken of the jealousy of God; and the Greek had imagined
707 Intro|            Plato delights to think of God as the author of order in
708 Intro|             to describe the nature of God or Being under negatives.
709 Intro|             Mind or Being or Truth or God or the unchangeable and
710 Intro|             before his mind.~Thus far God, working according to an
711 Intro|          already in the chaos, before God fashioned them by form and
712 Intro|          months and days of the year, God may be said to have ‘used
713 Intro|             same and the other, which God combined in the creation
714 Intro|               of the human intellect—‘God knows the original qualities
715 Intro|         philosophy; (b) the nature of God and of creation (c) the
716 Intro|        Socrates had already spoken of God the creator, who made all
717 Intro|               sometimes supposes that God is immanent in the world,
718 Intro|              Laws) of the goodness of God. ‘He was good himself, and
719 Intro|                 He was not ‘a jealous God,’ and therefore he desired
720 Intro|            speaks and is spoken of as God. Yet his personality seems
721 Intro|               ideas intrudes upon us. God, like man, is supposed to
722 Intro|       inferior ministers. The supreme God is withdrawn from the world
723 Intro|               or fancies that he sees God walking in the garden or
724 Intro|           feels also that he must put God as far as possible out of
725 Intro|             of justifying the ways of God to man. Yet on the other
726 Intro|               the Timaeus the supreme God commissions the inferior
727 Intro|        mutually to imply each other. ‘God invented and gave us sight
728 Intro|        absolutely unerring courses of God and regulate our own vagaries.’
729 Intro|            the testimony of wise men: God desired that all things
730 Intro|          other the impersonal Good or God, differing in form rather
731 Text |               great, always call upon God. And we, too, who are going
732 Text |            the testimony of wise men: God desired that all things
733 Text |     intelligence by the providence of God.~This being supposed, let
734 Text |         without earth. Wherefore also God in the beginning of creation
735 Text |               by one mean but by two, God placed water and air in
736 Text |             whole plan of the eternal God about the god that was to
737 Text |             the eternal God about the god that was to be, to whom
738 Text |           created the world a blessed god.~Now God did not make the
739 Text |              world a blessed god.~Now God did not make the soul after
740 Text |               the mind and thought of God in the creation of time.
741 Text |               in their eight courses, God lighted a fire, which we
742 Text |          extended and flexible; these God contrived to be instruments
743 Text |             co-operative causes which God, carrying into execution
744 Text |             use and purpose for which God has given them to us. The
745 Text |              much let me say however: God invented and gave us sight
746 Text |        absolutely unerring courses of God and regulate our own vagaries.
747 Text |             my discourse, I call upon God, and beg him to be our saviour
748 Text |               to be in the absence of God; this, I say, was their
749 Text |              nature at that time, and God fashioned them by form and
750 Text |               in all that we say that God made them as far as possible
751 Text |              which are prior to these God only knows, and he of men
752 Text |              men who is the friend of God. And next we have to determine
753 Text |               fifth combination which God used in the delineation
754 Text |          other properties, everywhere God, as far as necessity allowed
755 Text |          human and divine nature. For God only has the knowledge and
756 Text |       self-sufficing and most perfect God, using the necessary causes
757 Text |               things were in disorder God created in each thing in
758 Text |              to be a remedy for this, God combined with it the liver,
759 Text |            And herein is a proof that God has given the art of divination
760 Text |      separated, and where located, if God acknowledges that we have
761 Text |               out of other materials: God took such of the primary
762 Text |            than the bones. With these God covered the bones and marrow,
763 Text |         reasons and after this manner God placed the sinews at the
764 Text |            These elements, therefore, God employed for the sake of
765 Text |              herb of the field, which God planted to be our daily
766 Text |               we should consider that God gave the sovereign part
767 Text |              quadrupeds and polypods: God gave the more senseless
768 Text |              the visible—the sensible God who is the image of the