Justin Martyr, Hortatory Address to the Greeks

And let no one wonder that Plato should believe Moses regarding the eternity of God. For you will find him mystically referring the true knowledge of realities to the prophets, next in order after the really existent God. For, discoursing in the Timæus about certain first principles, he wrote thus: “This we lay down as the first principle of fire and the other bodies, proceeding according to probability and necessity. But the first principles of these again God above knows, and whosoever among men is beloved of Him.”54 Plato, Tim., p. 53 D, [cap. 20]. And what men does he think beloved of God, but Moses and the rest of the prophets? For their prophecies he read, and, having learned from them the doctrine of the judgment, he thus proclaims it in the first book of the Republic: “When a man begins to think he is soon to die, fear invades him, and concern about things which had never before entered his head. And those stories about what goes on in Hades, which tell us that the man who has here been unjust must there be punished, though formerly ridiculed, now torment his soul with apprehensions that they may be true. And he, either through the feebleness of age, or even because he is now nearer to the things of the other world, views them more attentively. He becomes, therefore, full of apprehension and dread, and begins to call himself to account, and to consider whether he has done any one an injury. And that man who finds in his life many iniquities, and who continually starts from his sleep as children do, lives in terror, and with a forlorn prospect. But to him who is conscious of no wrong-doing, sweet hope is the constant companion and good nurse of old age, as Pindar says.55 Pind., Fr., 233, a fragment preserved in this place. For this, Socrates, he has elegantly expressed, that ‘whoever leads a life of holiness and justice, him sweet hope, the nurse of age, accompanies, cheering his heart, for she powerfully sways the changeful mind of mortals.’ ”56 Plato, Rep., p. 330 D. This Plato wrote in the first book of the Republic.

Θαυμαζέτω δὲ μηδείς, εἰ Μωϋσεῖ πεισθεὶς ὁ Πλάτων περὶ τῆς ἀϊδιότητος τοῦ θεοῦ οὕτως γέγραφεν. Εὑρήσεις γὰρ αὐτὸν μυστικῶς μετὰ τὸν ὄντως ὄντα θεὸν καὶ τοῖς προφήταις τὴν ἀληθῆ περὶ τῶν ὄντων ἀναφέροντα γνῶσιν. Οὕτω γὰρ ἐν τῷ Τιμαίῳ περί τινων ἀρχῶν διαλεγόμενος γέγραφε: Τὴν δὲ πυρὸς ἀρχὴν καὶ τῶν ἄλλων σωμάτων ὑποτιθέμεθα, κατὰ τὸν μετ' ἀνάγκης εἰκότα λόγον πορευόμενοι: τὰς δὲ ἔτι τούτων ἀρχὰς ὁ θεὸς οἶδεν ἄνωθεν καὶ ἀνδρῶν ὃς ἂν ἐκείνῳ φίλος ᾖ. Ἄνδρας δὲ τίνας ἑτέρους θεοῦ φίλους εἶναι νομίζει, εἰ μὴ Μωϋσέα καὶ τοὺς λοιποὺς προφήτας; Ὧν ταῖς προφητείαις ἐντυχὼν καὶ τὸν περὶ κρίσεως παρ' αὐτῶν μεμαθηκὼς λόγον ἐν τῷ πρώτῳ τῆς Πολιτείας λόγῳ οὕτω προαναφωνεῖ λέγων: Ἐπειδάν τις ἐγγὺς ᾖ τοῦ οἴεσθαι τελευτήσειν, εἰσέρχεται αὐτῷ δέος καὶ φροντὶς περὶ ὧν ἐν τῷ πρόσθεν οὐκ εἰσῄει. Οἵ τε γὰρ λεγόμενοι μῦθοι περὶ τῶν ἐν ᾅδου, ὡς τὸν ἐνθάδε ἀδικήσαντα δέοι ἐκεῖ διδόναι δίκην, καταγελώμενοι τέως, τότε δὴ στρέφουσιν αὐτοῦ τὴν ψυχὴν μὴ ἀληθεῖς ὦσι, καὶ αὐτὸς ἤτοι ὑπὸ τῆς τοῦ γήρως ἀσθενείας ἢ καὶ ὥσπερ ἐγγυτέρω ὢν τῶν ἐκεῖ μᾶλλον καθορᾷ αὐτά. Ὑποψίας γοῦν καὶ δείματος μεστὸς γίνεται, καὶ ἀναλογίζεται ἤδη καὶ σκοπεῖ εἴ τινά τι ἠδίκησεν. Ὁ μὲν οὖν τις εὑρίσκων ἑαυτοῦ ἐν τῷ βίῳ πολλὰ ἀδικήματα καὶ ἐκ τῶν ὕπνων, ὥσπερ οἱ παῖδες, θαμὰ ἐγειρόμενος δειμαίνει καὶ ζῇ μετὰ κακῆς τῆς ἐλπίδος: τῷ δὲ μηδὲν ἄδικον ἑαυτῷ ξυνειδότι γλυκεῖα ἐλπὶς ἀεὶ πάρεστι καὶ ἀγαθὴ γηροτρόφος, ὥσπερ καὶ Πίνδαρος λέγει. Χαριέντως γάρ τοι, ὦ Σώκρατες, τοῦτ' ἐκεῖνος εἶπεν, ὅτι ὃς ἂν ὁσίως καὶ δικαίως τὸν βίον διαγάγῃ, Γλυκεῖά οἱ καρδίαν ἀτιτάλλοισα γηροτρόφος ξυναορεῖ Ἐλπίς, ἃ μάλιστα θνατῶν πολύστροφον γνώμαν κυβερνᾷ. Καὶ ταῦτα μὲν ἐν τῷ πρώτῳ τῆς Πολιτείας γέγραφε λόγῳ.