such like accidents? Is not the most healthy and vigorous least of all changed? Surely. And as to the soul itself, will not external accidents least of all disorder and change the bravest and wisest? Yes. And surely all manufactured vessels, and buildings, and vestments, such as are properly made and in a right state, are according to the same reasoning least of all changed by time, or other accidents? Such is the case. Everything then, which is in a good state, either by nature or art, or both, receives the smallest change from another. It seems so. But God, and all that belongs to divinity, are in the best state? Of course. In this way, then, God should least of all have many shapes? Least of all, truly. CHAP. XX.-Again. should he change and alter himself? Clearly so, said he, if he be changed at all. Does he then change himself to what is better, and fairer, or to the worse, and more deformed? To the worse, surely, replied he, if he be changed at all; for we can never say, that God is at all deficient in beauty or excellence. You speak most correctly, said I. And this being so, think you, Adimantus, that any one, either of gods or men, would willingly make himself any way worse? Impossible, said he. It is impossible, then, said I, for a god to desire to change himself; but, as it seems, each being most beautiful and excellent, continues always to the utmost of his power invariably in his own form. This seems a necessary conclusion, said he. Well then, said I, most excellent Adimantus, let not any of the poets tell us, how in similitude of strangers oft The gods, who can with ease all shapes assume, Neither let any one belie Proteus and Thetis, nor introduce Hera in tragedies or other poems, as having transformed herself into a priestess, collecting for Those life-sustaining sons Of Inachus, the Argive streams nor let them tell us many other such falsehoods :—nor again, let mothers, persuaded by them, terrify their children, telling the stories wrong,-as, that certain gods wander by night, Resembling various guests, in various forms,— * Odyss. xvii. v. 485, 6. lest they should, at one and the same time, blaspheme against the gods, and make their children cowards. Surely not, said he. But do the gods, said I, who in themselves never change, still make us imagine that they appear in various forms, deceiving us, and playing the sorcerer? Perhaps they do, said he. What, said I;-can a god wish to deceive, -holding up a mere phantom, either in word or deed? I know not, said he. Know you not, said I, that a real falsehood (if we be allowed to say so), both all the gods and men abhor? How mean you? replied he. Thus, said I: that to be deceived in the most excellent part of oneself, and that about one's highest interests, is what no one wishes of his own accord ; but, of all things, every one is most afraid of this happening to him. Even yet, said he, I do not understand you. Because, said I, you think I am saying something awful:but I am saying, that for the soul to be deceived with respect to realities, and to be so deceived and ignorant, and in that to have obtained and to maintain a falsehood, is what every one would least of all choose; and would most hate it in the soul. Most especially, said he. But this, as I was now saying, might very correctly be termed a real falsehood-ignorance in the soul of the deceived person; for imitation in words is a kind of image of the affection the soul feels, and springs up afterwards, and is not altogether a pure falsehood:-is it not so? Assuredly. CHAP. XXI.-But a real falsehood is not only hated by the gods, but also by men. It appears so to me. But what as to a falsehood in words? when is it of such service, so as not to deserve hatred ?-Is it not when employed towards enemies, and some even of those called friends,—when during madness, or other folly, they attempt to do some mischief; -in that case, is it not useful for dissuasion as a drug-and in the fables we just mentioned, because we know not how the truth stands about ancient things, do we not forge a falsehood resembling the truth as much as possible, and so make it useful? It certainly is so, said he. In which of these cases, then, is a falsehood useful to God?-Does he invent a falsehood resembling the truth, because he is ignorant of ancient things? That were ridiculous, said he. In God, then, there is not a lying poet? I think not. But would he invent a falsehood through fear of his enemies? Far from it Or on account of the folly or madness of his friends? No, said he, none of the foolish and mad are beloved of God. There is no occasion at all, then, for a god to invent a falsehood? None. The divine and godlike nature, then, is altogether free from falsehood? Entirely so, said he. God, then, is quite simple and true, both in word and deed; neither is he changed himself, nor does he deceive others, neither by visions, nor discourse, nor the pomp of signs, neither when we are awake nor when we sleep? So it appears to me, said he, just as you say. You agree then, said I, that this shall be the second principle which we are to lay down both in speaking and composing concerning the gods,*—namely, that they are neither sorcerers and change themselves, nor mislead us by falsehoods, either in word or deed? I agree. While, then, we commend many other things in Homer, this we shall not commend,-namely, the dream sent by Jupiter to Agamemnon; nor that in Eschylus, when he makes Thetis say that Apollo had sung at her marriage, that ....... her happy lot should be To bear an offspring fair, from ailment free, And blest with lengthen'd days; and then the God, Thy heaven-blest fortunes, welcome to my soul I hoped that all was true that Phoebus sang The same is he, who now hath slain my child. When any one alleges such things as these about the gods, we must show disapproval, and not grant them the privilege of a chorus; neither should we suffer teachers to employ them in the training of youth, if at least our guardians are to be pious and divine men, as far as man can be. As to all these models, I entirely agree with you, said he, and I should adopt them as laws. * Gr. τοῦτον δεύτερον τύπον εἶναι ἐν δεῖ περὶ θεῶν καὶ λέγειν καὶ ποιεῖν. THE END OF THE SECOND BOOK. BOOK III. ARGUMENT. In the third book he continues to dilate on music and gymnastics, and then proceeds to treat of the talents, habits, and education suitable for the inferior magistrates of a state. Lastly, from the interpretation of a certain Phoenician fable, he demonstrates the need of a community and general harmony between citizens, as being truly brethren and members of the same family. It is quite necessary, however, that there should be a distinct and well-ordered evrakia, because some are capable of being xpúσos, others only äpyvpos, and so on, according to caste, talent, and conduct, all together composing the state ;-and lastly, he expresses disapprobation at the great weight given to the sayings of poets, whom accordingly he wishes to be excluded from his ideal republic, though he willingly accords them honour on account of their great learning. CHAP. I.-Concerning the gods, then, said I, such things as these are, it seems, to be both heard, and not heard, from childhood upwards, by those who will honour the gods and parents, and not lightly esteem mutual friendship. Aye,and methinks, said he, these things are rightly so understood. But what then?—If men are to be brave, must not these things be told them, and such others likewise, as may make them least of all afraid of death; or, think you, that any one can ever be brave, who has this fear within him? Not I, truly, said he. But what? think you any one can be free from the fear of death, while he conceives that there is Hades and a dreadful place, too,—and that in battles he will choose death in preference to defeat and slavery? Surely not. We ought then, it seems, to take the command, also, of those who undertake to discourse about these fables, and entreat them not so sweepingly to abuse what is in Hades, but rather to praise it ;-since they neither speak what is true, nor what is expedient for those who mean to be soldiers. We F And Down into Hades from his limbs dismiss'd His soul, like smoke, down to the shades the ghosts Troop'd downward, gibbering all the dreary way.¶ As to these and all such like passages, we must request Homer and the other poets not to be offended at our erasing them, not as unpoetical and displeasing to the ears of the multitude; for the more poetical they are, the less should they be listened to by children, or men either, who would be free, and fear slavery more than death. Aye, by all means. * Odyss. xi. v. 488-91. + Il. xxiii. v. 103. Il. xxii. v. 265. § Il. xvi. v. 856. |