| Plato, Laws (English) (XML Header) [genre: prose] [word count] [lemma count] [Pl. Leg.]. | ||
| <<Pl. Leg. 728c | Pl. Leg. 730c (Greek) | >>Pl. Leg. 732c |
729da man will find his friends and companions kindly disposed, in regard to life's intercourse, if he sets higher than they do the value and importance of the services he receives from them, while counting the favors he confers on them as of less value than they are deemed by his companions and friends themselves. In relation to his State and fellow-citizens that man is by far the best who, in preference to a victory at Olympia or in any other contest of war or peace, would choose to have a victorious reputation for service to his native laws, as being the one man above all others who has served them with distinction throughout his life.
729eFurther, a man should regard contracts made with strangers as specially sacred; for practically all the sins against Strangers are—as compared with those against citizens—connected more closely with an avenging deity. For the stranger, inasmuch as he is without companions or kinsfolk, is the more to be pitied by men and gods; wherefore he that is most able to avenge succors them most readily, and the most able of all, in every case, is the Strangers' daemon and god,
730aand these follow in the train of Zeus Xenios. note Whoso, then, is possessed of but a particle of forethought will take the utmost care to go through life to the very end without committing any offence in respect of Strangers. Of offences against either Strangers or natives, that which touches suppliants is in every case the most grave; for when a suppliant, after invoking a god as witness, is cheated of his compact, that god becomes the special guardian of him who is wronged, so that he will never be wronged without vengeance being taken for his wrongs.
730bAs concerns a man's social relations towards his parents, himself and his own belongings, towards the State also and friends and kindred,—whether foreign relations or domestic,—our exposition is now fairly complete. It remains to expound next the character which is most conducive to nobility of life; and after that we shall have to state all the matters which are subject, not to law, but rather to praise or blame,—as the instruments whereby the citizens are educated individually and rendered more tractable and well-inclined towards the laws which are to be imposed on them. Of all the goods,
730cfor gods and men alike, truth stands first. Thereof let every man partake from his earliest days, if he purposes to become blessed and happy, that so he may live his life as a true man so long as possible. He is a trusty man; but untrustworthy is the man who loves the voluntary lie; and senseless is the man who loves the involuntary lie; and neither of these two is to be envied. For everyone that is either faithless or foolish is friendless; and since, as time goes on, he is found out, he is making for himself, in his woeful old-age, at life's close,
730da complete solitude, wherein his life becomes almost equally desolate whether his companions and children are living or dead. He that does no wrong is indeed a man worthy of honor; but worthy of twice as much honor as he, and more, is the man who, in addition, consents not to wrongdoers when they do wrong; note for while the former counts as one man, the latter counts as many, in that he informs the magistrates of the wrongdoing of the rest. And he that assists the magistrates in punishing, to the best of his power, let him be publicly proclaimed to be the Great Man of the State and perfect, the winner of the prize for excellence.
730eUpon temperance and upon wisdom one should bestow the same praise, and upon all the other goods which he who possesses them can not only keep himself but can share also with others. He that thus shares these should be honored as highest in merit; and he that would fain share them but cannot, as second in merit; while if a man is jealous and unwilling to share any good things with anyone in a friendly spirit,
731athen the man himself must be blamed, but his possession must not be disesteemed any the more because of its possessor,—rather one should strive to gain it with all one's might. Let every one of us be ambitious to gain excellence, but without jealousy. For a man of this character enlarges a State, since he strives hard himself and does not thwart the others by calumny; but the jealous man, thinking that calumny of others is the best way to secure his own superiority, makes less effort himself to win true excellence, and disheartens his rivals by getting them unjustly blamed; whereby he causes the whole State
731bto be ill-trained for competing in excellence, and renders it, for his part, less large in fair repute. Every man ought to be at once passionate and gentle in the highest degree. note For, on the one hand, it is impossible to escape from other men's wrongdoings, when they are cruel and hard to remedy, or even wholly irremediable, otherwise than by victorious fighting and self-defence, and by punishing most rigorously; and this no soul
731ccan achieve without noble passion. But, on the other hand, when men commit wrongs which are remediable, one should, in the first place, recognize that every wrongdoer is a wrongdoer involuntarily; note for no one anywhere would ever voluntarily acquire any of the greatest evils, least of all in his own most precious possessions. And most precious in very truth to every man is, as we have said, the soul. No one, therefore, will voluntarily admit into this most precious thing the greatest evil and live
| Plato, Laws (English) (XML Header) [genre: prose] [word count] [lemma count] [Pl. Leg.]. | ||
| <<Pl. Leg. 728c | Pl. Leg. 730c (Greek) | >>Pl. Leg. 732c |
