TIMÆUS, CRITIAS, SOCRATES, HERMOCRATES.

SECT. I. TIM. I am just as pleased, Socrates, as one at rest after a long journey, that I have now at length been happily released from my protracted discourse!* And now I implore that God [the universe,] long, long ago created in fact, though only just recently in our discussion, to establish in security what we have properly stated, but as respects aught that we have even involuntarily stated that is not to the purpose, to inflict on us a suitable punishment:-and the right punishment for one out of tune is to make him play in tune.† In order then, that for the future we may speak correctly respecting the generation of the gods, we beseech him who is the best and most perfect to give us a scientific knowledge of medicine; and having thus prayed, we hand over to Critias, as we agreed, the succeeding discourse.

CRIT. Yes, Timæus, I receive it:-and as you acted at first, in requesting indulgence as one about to speak on momentous matters, the same also do I now entreat; and I think that I ought the more to obtain it for what I am about to say. Yet I know full well that I am making a very ambitious request, and of a more rustic kind than is proper; still we must proceed. That what you have now said has not been well said, who in his senses will pretend to say? I must try to show then, that what I am about to say needs greater indulgence on account of its greater difficulty:-for it is easier, Timæus, to speak and appear to speak rightly about the gods to men, than about mortals to us [men]; inasmuch as the * Gr. ἐκ τῆς τοῦ λόγου διαπορείας.

† Gr. δίκη δὲ ὀρθὴ τὸν πλημμελοῦντα ἐμμελῆ ποιεῖν.

inexperience and extraordinary ignorance of the hearers about things of this nature, both furnish great facilities to one intending to speak concerning them; but as respects the gods, we know how we are situated. In order, however, that I may clearly show my meaning, follow me in what I am about to say. What has been said by the whole of us was necessarily only imitation and resemblance; and now, as regards the representation by painters of divine and heavenly* objects, we see with what facility or difficulty they contrive that they shall seem to the spectators to be apt imitations; and we shall see also, that with respect to earth, mountains, rivers, woods, and the whole of heaven, and all therein, as well as what moves about it, we are satisfied if a person is able to produce even a slight resemblance of them;-but beyond this, as we have no accurate knowledge concerning such matters, we neither examine nor find fault with the paintings, but use a mere obscure and deceitful sketch of them. But when on the other hand any one attempts to represent our bodies, we quickly perceive any omissions, through our familiar apprehension of them, and become severe critics on any one who does not perfectly exhibit their resemblances. The same also we see, to be the case in arguments,-that we are content with even slightly resembling statements about heavenly and divine things, while we accurately examine things mortal and human. As regards then what we are now immediately saying, if we cannot fully exhibit what is desired, you ought to forgive us, because you must reflect that to form approved resemblances of mortal things is no easy task, but very difficult. Now I have said all this, Socrates, wishing to remind you of these things, and asking not for less, but more indulgence respecting what is about to be said. If then I to be fairly asking the favour, grant it with all cheerfulness.

seem

SECT. II.-SOCR. Why should we hesitate to grant it, Critias? And besides, we must grant this same indulgence to our third friend, Hermocrates:-for it is evident, as we shall see presently, that when he has to speak, he will make the same request as you. That he then may furnish with a different commencement and not be compelled to say the same, let him at once speak, as if this indulgence were

* Gr. ovpávia, which Stallbaum has adopted on Cornarius's conjecture, instead of the aveρúлiva, the readings both of the editions and MSS.

granted him. I must inform you, however, of the sense of the audience,* that the former poet [Timæus] has obtained a wonderful deal of applause; so that you will need a vast quantity of indulgence if you intend to be an able successor to him.

HERM. You are making the same announcement to me, Socrates, as to him. Faint-hearted men, however, never yet erected a trophy, Critias :- -so you must proceed manfully to your discourse, and, invoking Pæan and the Muses, exhibit and celebrate these primitive and best of citizens.

CRIT. Ah, friend Hermocrates, you are to speak afterwards † and have another before you ;-and so you are vastly courageous. What the nature of the task is, however, the fact itself will speedily declare :—and we will therefore be persuaded by your encouragement and exhortation, and in addition to the gods that you have mentioned, will call on others besides, and most of all on Memory: for all the most important points of our discourse concern that goddess, -inasmuch as it is by suitably calling to mind and relating the narratives of the [Egyptian] priests brought hither by Solon, that I feel satisfied of our being thought by this auditory to have fairly accomplished our part. This therefore we must now do, and without further delay.

SECT. III. First of all then let us recollect, that it is about nine thousand years, since war was proclaimed between those dwelling outside the Pillars of Hercules and all those within them, which war we must now describe. Of the latter party, then, this city was the leader, and conducted the whole war; and of the former the kings of the Atlantic Island, which we said was once larger than Libya and Asia, but now, sunk by earthquakes, a mass of impervious mud,+ which hinders all those sailing on the vast sea from effecting a passage hither; and then our story will, as it were, unfold [to your view] the many barbarous tribes, and such of the

* Gr. τὴν τοῦ θεάτρου διανοίαν. The term θέατρον is frequently used to mean the audience only. This was no doubt unknown to those critics, who very unnecessarily conjectured from the use of this term, that Critias had brought out scenic representations.

+ The old editions read vorepaías; but Bekker and Stallbaum have vorépag, which is adopted here, as agreeing with rážɛwc understood.

† Gr. νῦν δὲ ὑπὸ σεισμῶν δῦσαν ἄπορον πηλόν. The old editions read δυσανάπορον.

Greek nations as then existed, as each may happen to present itself:-but the wars of the then Athenians and their adversaries we must first describe, as well as the power and government of each. Of these [our own] people, however, we must be anxious first to speak.

SECT. IV. To the gods was once locally allotted the whole earth, and that, too, without contention ;-for it would not be reasonable to suppose that the gods are ignorant of what suits each of themselves, or that, fully aware of what is rather the property of others, they would try to get possession of it through strife. Obtaining then a country agreeable to them by just allotment, they chose these regions for their habitation; and, after settling, they like shepherds reared us, as their possessions, flocks and herds,-not however by forcing body against body, as shepherds in grazing drive their cattle with blows; but [they treated us] as an easily-governed animal, and piloting, as it were, with persuasions for a rudder, and working on the soul, they governed the entire mortal by leading him according to their own mind. Different gods, therefore, having received by lot different regions, proceeded to cultivate (or set in order) those [that they had received;] -but Hephaestus and Athéné having a common nature, not only related by brotherhood from having the same father, but united also in philosophy and love of art,* both received this one region as their common allotment, as being naturally familiar with and well adapted to virtue and wisdom; and after producing worthy men,-natives of the soil (avtóx¤oves), arranged to their mind the order of their government :-of which men, indeed, the names are preserved; though their deeds have become extinct through the death of those that handed them down and the long lapse of time. The race, indeed, that survived, as it has been before observed, were a set of unlettered mountaineers, who had heard the names only of the ruling people in the land, and very little about their deeds. The names they out of affection gave to their children, though unacquainted with the virtues and laws of those before them, except through certain dark rumours concerning them; and being themselves and their children for many generations in want of necessaries, with which, with all their wit, they were

* Gr. φιλοτεχνίᾳ. The old editions have φιλοτεκνίᾳ, which is an evident error.