After this address (which Plato puts into the first person, in Homeric manner), the Demiurgus compounded together, again and in the same bowl, the remnant of the same elements out of which he had formed the kosmical soul, but in perfection and purity greatly inferior. The total mass thus formed was distributed into souls equal in number to the stars. The Demiurgus placed each soul in a star of its own, carried it round thus in the kosmical rotation, and explained to it the destiny intended for all. For each alike there was to be an appointed hour of birth, and of conjunction with a body, as well as with two inferior sorts or varieties of soul or mind. From such conjunction would follow, as a necessary consequence, implanted sensibility and motive power, with all its accompaniments of pleasure, pain, desire, fear, anger, and such like. These were the irrational enemies, which the rational and immortal soul would have to controul and subdue, as a condition of just life. If it succeeded in the combat so as to live a good life, it would return after death to the abode of its own peculiar star. But if it failed, it would have a second birth into the inferior nature and body of a female: if, here also, it continued to be evil, it would be transferred after death to the body of some inferior animal. Such transmigration would be farther continued from animal to animal, until the rational soul should acquire thorough controul over the irrational and turbulent. When this was attained, the rational soul would be allowed to return to its original privilege and happiness, residing in its own peculiar star.[53] [Footnote 53: Plato, Timæus, p. 42 B-D.] It was thus that the Demiurgus confided to the recently-generated Gods the task of fabricating both mortal bodies, and mortal souls, to be joined with these immortal souls in their new stage of existence--and of guiding and governing the new mortal animal in the best manner, unless in so far as the latter should be the cause of mischief to himself. The Demiurgus decreed and proclaimed this beforehand, in order (says Plato) that he might not himself be the cause of any of the evil which might ensue[54] to individual men. [Footnote 54: Plato, Timæus, p. 42 D-E. [Greek: Diathesmothetê/sas de\ pa/nta au)toi=s tau=ta, i(/na tê=s e)/peita ei)/ê kaki/as e(ka/stôn a)nai/tios . . . pare/dôke theoi=s sô/mata pla/ttein thnêta/, to/ te e)pi/loipon o(/son e)/t' ê)=n psuchê=s a)nthrôpi/nês de/on prosgene/sthai, tou=to kai\ pa/nth' o(/sa a)ko/loutha e)kei/nois a)pergasame/nous a)/rchein, kai\ kata\ du/namin o(/, ti ka/llista kai\ a)/rista to\ thnêto\n diakuberna=|n zô=on, o(/, ti mê\ kakô=n au)to\ e(autô=| gi/gnoito ai)/tion.]