Greek Texts & Translations

What conduct, then, is dear to God and in his steps? One kind of conduct, expressed in one ancient phrase, ^note namely, that “like is dear to like” when it is moderate, whereas immoderate things are dear neither to one another nor to things moderate. In our eyes God will be “the measure of all things” in the highest degree—a degree much higher than is any “man” they talk of. ^note He, then, that is to become dear to such an one must needs become, so far as he possibly can, of a like character; and, according to the present argument, he amongst us that is temperate is dear to God, 716dsince he is like him, while he that is not temperate is unlike and at enmity,—as is also he who is unjust, and so likewise with the rest, by parity of reasoning. On this there follows, let us observe, this further rule,—and of all rules it is the noblest and truest,—that to engage in sacrifice and communion with the gods continually, by prayers and offerings and devotions of every kind, is a thing most noble and good and helpful towards the happy life, and superlatively fitting also, for the good man; 716ebut for the wicked, the very opposite. For the wicked man is unclean of soul, whereas the good man is clean; and from him that is defiled no good man, nor god, can ever rightly receive gifts. 717aTherefore all the great labor that impious men spend upon the gods is in vain, but that of the pious is most profitable to them all. Here, then, is the mark at which we must aim; but as to shafts we should shoot, and (so to speak) the flight of them,—what kind of shafts, think you, would fly most straight to the mark? First of all, we say, if—after the honors paid to the Olympians and the gods who keep the State—we should assign the Even and the Left as their honors to the gods of the under-world, we would be aiming most straight at the mark of piety— 717bas also in assigning to the former gods the things superior, the opposites of these. ^note Next after these gods the wise man will offer worship to the daemons, and after the daemons to the heroes. After these will come private shrines legally dedicated to ancestral deities; and next, honors paid to living parents. For to these duty enjoins that the debtor should pay back the first and greatest of debts, the most primary of all dues, and that he should acknowledge that all that he owns and has belongs to those who begot and reared him, 717cso that he ought to give them service to the utmost of his power—with substance, with body, and with soul, all three—thus making returns for the loans of care and pain spent on the children by those who suffered on their behalf in bygone years, and recompensing the old in their old age, when they need help most. And throughout all his life he must diligently observe reverence of speech towards his parents above all things, 717dseeing that for light and winged words there is a most heavy penalty,—for over all such matters Nemesis, messenger of Justice, is appointed to keep watch; ^note wherefore the son must yield to his parents when they are wroth, and when they give rein to their wrath either by word or deed, he must pardon them, seeing that it is most natural for a father to be especially wroth when he deems that he is wronged by his own son. When parents die, the most modest funeral rites are the best, whereby the son neither exceeds the accustomed pomp, nor falls short of what his forefathers 717epaid to their sires; and in like manner he should duly bestow the yearly attentions, which ensure honor, on the rites already completed. He should always venerate them, by never failing to provide a continual memorial, 718aand assigning to the deceased a due share of the means which fortune Provides for expenditure. Every one of us, if we acted thus and observed these rules of life, would win always a due reward from the gods and from all that are mightier than ourselves, and would pass the greatest part of our lives in the enjoyment of hopes of happiness. As regards duties to children, relations, friends and citizens, and those of service done to strangers for Heaven's sake, and of social intercourse with all those classes,—by fulfilling which a man should brighten his own life and order it as the law enjoins,— 718bthe sequel of the laws themselves, partly by persuasion and partly (when men's habits defy persuasion) by forcible and just chastisement, will render our State, with the concurrence of the gods, a blessed State and a prosperous. There are also matters which a lawgiver, if he shares my view, must necessarily regulate, though they are ill-suited for statement in the form of a law; in dealing with these he ought, in my opinion, to produce a sample for his own use and that of those 718cfor whom he is legislating, and, after expounding all other matters as best he can, pass on next to commencing the task of legislation.

What is the special form in which such matters are laid down?

It is by no means easy to embrace them all in a single model of statement (so to speak) but let us conceive of them in some such way as this, in case we may succeed in affirming something definite about them.

Tell us what that “something” is.

I should desire the people to be as docile as possible in the matter of virtue; and this evidently is what the legislator will endeavor to effect in all his legislation.