Greek Texts & Translations

Undoubtedly.

Well then, do we not suppose that all the world over and in all sorts of ways there have been risings and fallings of States, and institutions of every variety of order and disorder, and appetites for food—both meats and drinks—of every kind, and all sorts of variations in the seasons, during which it is probable that the animals underwent 782binnumerable changes?

Certainly.

Are we to believe, then, that vines, not previously existing, appeared at a certain stage; and olives, likewise, and the gifts of Demeter and Kore? ^note And that some Triptolemus was the minister of such fruits? And during the period that these fruits were as yet non-existent, must we not suppose that the animals turned, as they do now, to feeding on one another.

Of course. 782c

The custom of men sacrificing one another is, in fact, one that survives even now among many peoples; whereas amongst others we hear of how the opposite custom existed, when they were forbidden so much as to eat an ox, and their offerings to the gods consisted, not of animals, but of cakes of meal and grain steeped in honey, and other such bloodless sacrifices, and from flesh they abstained as though it were unholy to eat it or to stain with blood the altars of the gods; instead of that, those of us men who then existed lived what is called an “Orphic life,” keeping wholly to inanimate food and, 782dcontrariwise, abstaining wholly from things animate.

Certainly what you say is widely reported and easy to credit.

Someone might ask us— “For what purpose have you now said all this?”

A correct surmise, Stranger.

So I will try, if I can, Clinias, to explain the subject which comes next in order.

Say on.

I observe that with men all things depend on a threefold need and desire, wherein if they proceed rightly, 782ethe result is goodness, if badly, the opposite. Of these desires they possess those for food and drink as soon as they are born; and about the whole sphere of food every creature has an instinctive lust, and is full of craving, and quite deaf to any suggestion that they ought to do anything else than satisfy their tastes and desires for all such objects, and thus rid themselves entirely of all pain. 783aThirdly comes our greatest need and keenest lust, which, though the latest to emerge, influences the soul of men with most raging frenzy—the lust for the sowing of offspring that burns with utmost violence. These three morbid states ^note we must direct towards what is most good, instead of what is (nominally) most pleasant, trying to check them by means of the three greatest forces—fear, law, and true reasoning,—reinforced by the Muses and the Gods of Games, so as to quench thereby their increase and inflow. 783bSo let us place the subject of the production of children next after that of marriage, and after their production, their nurture and education. If our discourse proceeds on these lines, possibly each of our laws will attain completion, and when we come to the public meals, by approaching these at close quarters we shall probably discern more clearly whether such associations ought to be for men only, or for women as well; and thus we shall not only prescribe the preliminaries that are still without legal regulation, and place them as fences 783cbefore the common meals, but also, as I said just now, we shall discuss more exactly the character of the common meals, and thus be more likely to prescribe for them laws that are suitable and fitting.

You are perfectly right.

Let us, then, bear in mind the things we mentioned a moment ago; for probably we shall need them all presently.

What are the things you bid us remember?

Those we distinguished by the three terms we used: we spoke, you recollect, of eating, secondly of drinking, and 783dthirdly of sexual excitement.

We shall certainly remember the things you now bid us, Stranger.

Very good. Let us now come to the nuptials, so as to instruct them how and in what manner they ought to produce children, and, if we fail to persuade them, to threaten them by certain laws.

How?

The bride and bridegroom must set their minds to produce for the State children of the greatest possible goodness and beauty. 783eAll people that are partners in any action produce results that are fair and good whensoever they apply their minds to themselves and the action, but the opposite results when either they have no minds or fail to apply them. The bridegroom, therefore, shall apply his mind both to the bride and to the work of procreation, and the bride shall do likewise, especially during the period when they have no children yet born. 784aIn charge of them there shall be the women-inspectors whom we have chosen,—more or fewer of them, according to the number and times of their appointments, decided by the officials; and they shall meet every day at the temple of Eileithyia, ^note for a third of an hour, or more; and at their meetings they shall report to one another any case they may have noticed where any man or woman of the procreative age is devoting his attention to other things instead of to the rules ordained at the marriage sacrifices and ceremonies.