CLEINIAS: What are they?
ATHENIAN: Either he must think that the neglect of the small matters is of no consequence to the whole, or if he knows that they are of consequence, and he neglects them, his neglect must be attributed to carelessness and indolence. Is there any other way in which his neglect can be explained? For surely, when it is impossible for him to take care of all, he is not negligent if he fails to attend to these things great or small, which a God or some inferior being might be wanting in strength or capacity to manage?
CLEINIAS: Certainly not.
ATHENIAN: Now, then, let us examine the offenders, who both alike confess that there are Gods, but with a difference—the one saying that they may be appeased, and the other that they have no care of small matters: there are three of us and two of them, and we will say to them—In the first place, you both acknowledge that the Gods hear and see and know all things, and that nothing can escape them which is matter of sense and knowledge: do you admit this?
CLEINIAS: Yes.
ATHENIAN: And do you admit also that they have all power which mortals and immortals can have?
CLEINIAS: They will, of course, admit this also.
ATHENIAN: And surely we three and they two—five in all—have acknowledged that they are good and perfect?
CLEINIAS: Assuredly.
ATHENIAN: But, if they are such as we conceive them to be, can we possibly suppose that they ever act in the spirit of carelessness and indolence? For in us inactivity is the child of cowardice, and carelessness of inactivity and indolence.