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Plato: Phaedo · 39 of 44 · tr. Benjamin Jowett

Section 1‡

And upon the earth are animals and men, some in a middle region, others dwelling about the air as we dwell about the sea; others in islands which the air flows round, near the continent: and in a word, the air is used by them as the water and the sea are by us, and the ether is to them what the air is to us. Moreover, the temperament of their seasons is such that they have no disease, and live much longer than we do, and have sight and hearing and smell, and all the other senses, in far greater perfection, in the same degree that air is purer than water or the ether than air. Also they have temples and sacred places in which the gods really dwell, and they hear their voices and receive their answers, and are conscious of them and hold converse with them, and they see the sun, moon, and stars as they really are, and their other blessedness is of a piece with this. Such is the nature of the whole earth, and of the things which are around the earth; and there are divers regions in the hollows on the face of the globe everywhere, some of them deeper and also wider than that which we inhabit, others deeper and with a narrower opening than ours, and some are shallower and wider; all have numerous perforations, and passages broad and narrow in the interior of the earth, connecting them with one another; and there flows into and out of them, as into basins, a vast tide of water, and huge subterranean streams of perennial rivers, and springs hot and cold, and a great fire, and great rivers of fire, and streams of liquid mud, thin or thick (like the rivers of mud in Sicily, and the lava-streams which follow them), and the regions about which they happen to flow are filled up with them. And there is a sort of swing in the interior of the earth which moves all this up and down. Now the swing is in this wise: There is a chasm which is the vastest of them all, and pierces right through the whole earth; this is that which Homer describes in the words, "Far off, where is the inmost depth beneath the earth"; and which he in other places, and many other poets, have called Tartarus. And the swing is caused by the streams flowing into and out of this chasm, and they each have the nature of the soil through which they flow. And the reason why the streams are always flowing in and out is that the watery element has no bed or bottom, and is surging and swinging up and down, and the surrounding wind and air do the same; they follow the water up and down, hither and thither, over the earth-just as in respiring the air is always in process of inhalation and exhalation; and the wind swinging with the water in and out produces fearful and irresistible blasts: when the waters retire with a rush into the lower parts of the earth, as they are called, they flow through the earth into those regions, and fill them up as with the alternate motion of a pump, and then when they leave those regions and rush back hither, they again fill the hollows here, and when these are filled, flow through subterranean channels and find their way to their several places, forming seas, and lakes, and rivers, and springs. Thence they again enter the earth, some of them making a long circuit into many lands, others going to few places and those not distant, and again fall into Tartarus, some at a point a good deal lower than that at which they rose, and others not much lower, but all in some degree lower than the point of issue.
Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

The passage describes gods dwelling in temples and hearing human voices, attributing human-like sensory experiences to the divine.

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Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The passage explicitly states that air is used by them as water and sea are by us, reflecting a proportional relationship between realms.

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Cosmic Consciousnessanthropology

A state of awareness transcending ordinary human consciousness, often involving unity with the universe or higher dimensions.

The inhabitants of the earth are described as conscious of the gods and holding converse with them.

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Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The inhabitants see the sun, moon, and stars as they really are, implying a direct experience of divine illumination.

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Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The text describes a swing in the interior of the earth that moves water and air up and down, implying an ordered cosmic mechanism.

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Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

The inhabitants see celestial bodies as they really are and hear the gods' voices directly.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The text describes gods who dwell in temples, hear human voices, and answer questions directly.

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Pneumatic Electsoteriology

A spiritual elite who possess the divine spark and are predestined for salvation, contrasted with psychic (faithful) and hylic (material) persons.

The inhabitants of the earth are distinguished from humans by their superior senses and direct contact with gods.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The text implies a movement upward through levels of being where inhabitants have superior conditions compared to humans on earth.

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Related passages · 6 parallels
greek_mystery|Orphic Hymns|Hymn LXXXII. OCEAN
LXXXII. TO OCEAN. The Fumigation from AROMATICS OCEAN I call, whose nature ever flows, From whom at first both Gods and men arose; Sire incorruptible, whose waves surround, 3 And earth's concluding mighty circle bound: p. 220 Hence every ri…”
Both passages describe a primordial, all-encompassing body of water (Ocean and the subterranean streams) that plays a fundamental role in the cosmos and the origin of life. They share a mystical view of the natural world and its divine connections.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXVI
LXXVI. The Twelve Windows and their Portals . CHAPTER LXXVI. 1 And at the ends of the earth I saw twelve portals open to all the quarters (of the heaven), from which the winds go forth and blow over the earth. 2. Three of them are open on t…”
Both passages describe a cosmological structure with portals or openings that influence the earth. Plato's passage discusses the earth's interior and the flow of elements, while the second passage describes twelve portals in the heavens that release winds affecting the earth. Both share a conceptual parallel in their exploration of cosmic influences on the earth.
neoplatonism|Iamblichus: On the Mysteries|Chapter XVI
Descending, however, to particulars, the soul of animals, the dæmon who presides over them, the air, the motion of the air, and the circulation of the heavens, variously change the viscera, [74] 156 conformably to the will of the Gods. But…”
Both passages discuss the interconnectedness of the divine and natural worlds, emphasizing the influence of higher beings or forces on the physical realm. They share a belief in the existence of intermediate beings (dæmons or spirits) that facilitate communication between the divine and the earthly.
neoplatonism|Select Works of Plotinus|Select Works, Section 650 (part 2)
Now, it is quite certain that these are equally within the living total, parts of the living all; life does not appear visibly in them; but neither does it in the case of the earth where its presence is inferred by what earth produces: but…”
Both passages explore the idea of hidden life and divine presence within natural elements, though from different philosophical and mystical perspectives. Plato discusses the existence of higher beings and divine realms within the earth and air, while Plotinus delves into the soul's presence within the elements of fire, water, and air.
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Bembine Table of Isisi
Yonder, too, exists an earth, not of inanimate matter, but vivid with animal life and all natural terrestrial phenomena like this one, but of other kinds and perfections. There are plants, also, and gardens, and flowing water; there are aq…”
Both passages describe a higher, more perfect realm that exists alongside our own, with beings and phenomena that are analogous but superior to those on Earth. They also share the concept of a divine or intellectual order governing these realms.
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Elements and Their Inhabitantsd
Each species moves only in the element to which it belongs, and neither of them can go out of its appropriate element, which is to them as the air is to us, or the water to fishes; and none of them can live in the element belonging to anoth…”
Both passages discuss the existence of beings inhabiting different elements or realms, with specific types of spirits or entities associated with earth, air, and other elemental domains. They share the conceptual insight of a hierarchical and elemental organization of spiritual beings, though described within different traditions.