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and he supposed that Rhadamanthus would be judges of the dead, but the divine Word testifies that all must stand before the judgment seat of God, "that each one may receive 12.6.24 the things done in the body, according to what he has done, whether good or bad." And again: "On the day," it says, "when God will judge the secrets of men, who will render to each one according to his deeds: to those who by patient continuance in doing good seek for glory, honor, and immortality, eternal life; but to those who are self-seeking and do not obey the truth, but obey unrighteousness—indignation and wrath; tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; for there is no partiality."

12.7.1 7. THAT ONE SHOULD NOT PUBLISH TO EVERYONE THE SACRED DOCTRINES OF THE TRUTH

"Beware, however, lest these things ever fall among uneducated men; for, as it seems to me, there are almost no teachings more ridiculous to the multitude than these, nor, on the other hand, more wonderful and inspiring to the gifted. Spoken often and heard always for many years, they are with difficulty purified like gold with great labor." And with us the saving Word says: "Do not give what is holy to the dogs; nor cast your pearls before swine" and: "But the natural man does not receive the things of the Spirit of God, for they are foolishness to him." 8. WHAT KIND OF RULERS PLATO SAYS SHOULD BE APPOINTED; THAT THEY MAY BE PRIVATE CITIZENS AND UNLETTERED IF ONLY THEY ARE ADORNED IN CHARACTER;

FROM THE THIRD BOOK OF THE LAWS "And indeed, when noble principles exist in a man's soul but produce no good, but rather the opposite of these things. I would posit that all these most discordant ignorances belong to the city and to each one of the citizens, but not to the artisans, if you indeed understand what I mean, strangers. We understand, my friend, and we agree with what you say. 12.8.2 Let this, then, be laid down as decreed and stated, that to those citizens who are ignorant of these things nothing pertaining to rule must be entrusted, and that they must be reproached as ignorant, even if they are very skilled in calculation and have perfected all the elegant things and all that naturally pertains to quickness of soul, but those who are the opposite of these must be addressed as wise, even if, as the saying goes, they know neither their letters 12.8.3 nor how to swim, and offices of rule must be given to them as being sensible. For how, my friends, without harmony could even the smallest form of wisdom come to be? It is not possible. But the fairest and greatest of harmonies would most rightly be called the greatest wisdom, of which the one who lives according to reason is a partaker, but the one who lacks it is a destroyer of his household and in no way a savior of the city, but will always appear ignorant in these matters, quite the contrary." 12.8.4 Let these things from the Laws stand for me. But the same man also in the Statesman says this about not being overly concerned with names and words: "Well said, Socrates; and if you maintain this lack of concern over names, you will appear richer in wisdom in your old age."

12.9.1 9. THAT ONE SHOULD FLEE FROM OFFICES OF RULE; FROM THE FIRST BOOK OF THE

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καὶ τὸν Ῥαδάμανθυν ὑπέθετο τῶν τετελευτηκότων δικαστὰς ἔσεσθαι, ὁ δὲ θεῖος λόγος μαρτύρεται πάντας δεῖν παραστήσεσθαι τῷ βήματι τοῦ θεοῦ, «ἵνα κομίσηται ἕκαστος 12.6.24 τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον.» καὶ πάλιν· «Ἐν ἡμέρᾳ φησίν ὅτε κρινεῖ ὁ θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, τοῖς μὲν καθ' ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσι ζωὴν αἰώνιον, τοῖς δ' ἐξ ἐριθείας καὶ ἀπιστοῦσι τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός· θλῖψις καὶ στενοχωρία ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος· οὐ γάρ ἐστι διαστολή.»

12.7.1 ζʹ. ΟΤΙ ΜΗ ∆ΕΟΙ ΕΙΣ ΠΑΝΤΑΣ ΕΚΦΕΡΕΙΝ ΤΑ ΣΕΜΝΑ ΤΩΝ ΤΗΣ ΑΛΗΘΕΙΑΣ ∆ΟΓΜΑΤΩΝ

«Εὐλαβοῦ μέντοι μή ποτε ἐκπέσῃ ταῦτα εἰς ἀνθρώπους ἀπαιδεύτους· σχεδὸν γάρ, ὡς ἐμοὶ δοκεῖ, οὐκ ἔστι τούτων πρὸς τοὺς πολλοὺς καταγελαστότερα ἀκούσματα οὐδ' αὖ πρὸς τοὺς εὐφυεῖς θαυμαστότερά τε καὶ ἐνθουσιαστικώτερα. πολλάκις δὲ λεγόμενα καὶ ἀεὶ ἀκουόμενα καὶ πολλὰ ἔτη μόγις ὥσπερ χρυσὸς ἐκκαθαίρεται μετὰ πολλῆς πραγματείας.» Καὶ παρ' ἡμῖν ὁ σωτήριος λόγος φησί· «Μὴ δῶτε τὸ ἅγιον τοῖς κυσὶ μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων» καί· «Ψυχικὸς γὰρ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ· μωρία γὰρ αὐτῷ ἐστι.» ηʹ. ΟΠΟΙΟΥΣ ∆ΕΙΝ Ο ΠΛΑΤΩΝ ΦΗΣΙ ΤΟΥΣ ΑΡΧΟΝΤΑΣ ΚΑΘΙΣΤΑΝΑΙ· ΟΤΙ Ι∆ΙΩΤΑΣ ΚΑΙ ΑΓΡΑΜΜΑΤΟΥΣ ΕΙ ΜΟΝΟΝ ΤΟ ΗΘΟΣ ΚΕΚΟΣΜΗΜΕΝΟΙ ΕΙΕΝ·

ΑΠΟ ΤΟΥ Γʹ ΤΩΝ ΝΟΜΩΝ «Καὶ δὴ καὶ ἑνὸς ἀνδρὸς ὁπόταν καλοὶ ἐν ψυχῇ λόγοι ἐνόντες μηδὲν ποιῶσι πλέον, ἀλλὰ δὴ τούτοις γοῦν τοὐναντίον. ταύτας πάσας ἀμαθίας τὰς πλημμελεστάτας ἔγωγ' ἂν θείην πόλεώς τε καὶ ἑνὸς ἑκάστου τῶν πολιτῶν, ἀλλ' οὐ τὰς τῶν δημιουργῶν, εἰ ἄρα μου καταμανθάνετε, ὦ ξένοι, ὃ λέγω. Μανθάνομέν τε, ὦ φίλε, καὶ ξυγχωροῦμεν ὃ λέγεις. 12.8.2 Τοῦτο μὲν τοίνυν οὕτω κείσθω δεδογμένον καὶ λεγόμενον, ὡς τοῖς ταῦτα ἀμαθαίνουσι τῶν πολιτῶν οὐδὲν ἐπιτρεπτέον ἀρχῆς ἐχόμενον καὶ ὡς ἀμαθέσιν ὀνειδιστέον, ἂν καὶ πάνυ λογιστικοί τε ὦσι καὶ πάντα τὰ κομψὰ καὶ ὅσα πρὸς τάχος τῆς ψυχῆς πεφυκότα διαπεπονημένοι ἅπαντα, τοὺς δὲ τοὐναντίον ἔχοντας τούτοις ὡς σοφούς τε προσρητέον, ἂν καί, τὸ λεγόμενον, μήτε γράμματα 12.8.3 μήτε νεῖν ἐπίστωνται, καὶ τὰς ἀρχὰς δοτέον ὡς ἔμφροσι. πῶς γὰρ ἄν, ὦ φίλοι, ἄνευ ξυμφωνίας γένοιτ' ἂν φρονήσεως καὶ τὸ σμικρότατον εἶδος; οὐκ ἔστιν. ἀλλ' ἡ καλλίστη καὶ μεγίστη τῶν ξυμφωνιῶν μεγίστη δικαιότατα λέγοιτ' ἂν σοφία, ἧς ὁ μὲν κατὰ λόγον ζῶν μέτοχος, ὁ δ' ἀπολειπόμενος οἰκοφθόρος καὶ περὶ πόλιν οὐδαμῆ σωτήρ, ἀλλὰ πᾶν τοὐναντίον ἀμαθαίνων εἰς ταῦτα ἑκάστοτε φανεῖται.» 12.8.4 Ταῦτα μέν μοι ἀπὸ τῶν Νόμων κείσθω. ὁ δ' αὐτὸς καὶ ἐν Πολιτικῷ περὶ τοῦ μὴ πάνυ τι περὶ τὰ ὀνόματα καὶ τὰς λέξεις σπουδάζειν τάδε φησί· «Καλῶς, ὦ Σώκρατες· κἂν διαφυλάξῃς τὸ μὴ σπουδάζειν ἐπὶ τοῖς ὀνόμασι, πλουσιώτερος εἰς τὸ γῆρας ἀναφανήσῃ φρονήσεως.»

12.9.1 θʹ. ΟΤΙ ∆ΕΟΙ ΦΕΥΓΕΙΝ ΤΑΣ ΑΡΧΑΣ· ΑΠΟ ΤΟΥ ΠΡΩΤΟΥ ΤΗΣ

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