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saying: "The good shepherd lays down his life for the sheep, but the hireling, who is not a shepherd, whose own the sheep are not, leaves them," listen also to Plato in the first book of the Republic, how he interprets these things: 12.44.2 "But now you see, O Thrasymachus, for we will yet examine the things that went before, that when you first defined the true physician and the true shepherd, you did not think it necessary afterward to guard it accurately, but you think that he fattens the sheep, insofar as he is a shepherd, not looking to what is best for the sheep, but like some feaster who is about to be entertained for a banquet, or again with a view to selling them, like a money-maker, but not a shepherd. But the shepherd's art surely has no other care than for that over which it is set, how it may provide for this what is best; since its own affairs, so that it may be best, have surely been sufficiently provided for, so long as it is in no way lacking in being the shepherd's art. Thus, indeed, I thought it was just now necessary for us to agree that all rule, insofar as it is rule, considers what is best for nothing else than that which is ruled and cared for, in both political and private rule. But do you think that the rulers in the cities, those who are truly rulers, rule willingly?"

12.45.1 45. STILL ON THE SAME SUBJECT When the prophecy among the Hebrews says: "From fear of you, Lord, we have conceived and been in travail and have brought forth the spirit of salvation," Plato in the Theaetetus makes Socrates say these things: "Those who associate with me experience the same thing as women in childbirth; for they are in labor and are full of perplexity night and day, much more than they are. And my art is able to arouse and to allay this travail."

46. STILL ON THE SAME SUBJECT When the prophet Ezekiel said: "And the hand of the Lord was upon me, and I looked, and behold, a storm wind was coming from the north," and said next: "And in the midst, as it were, the likeness of four living creatures. And their appearance was the likeness of a man upon them, and four faces to one. And the likeness of their faces was the face of a man, and the face of a lion on the right side to the four, and the face of a calf on the left side to the four, and the face of an eagle to the four," so likewise hear what Plato says: 12.46.2 "Now then," I said, "let us reason with him, since we have agreed what power each has, both committing injustice and doing just things." "How?" he said. "By fashioning an image of the soul in words, so that he who says those things may know what he was saying." "What sort of image?" he said. "One of such natures," I said, "as are fabled to have existed of old, that of the Chimera and Scylla and Cerberus, and many certain others." 12.46.3 "For they are so described," he said. "Fashion then one form of a complex and many-headed beast, having a ring of heads of tame and wild beasts, and able to change and to produce all these things from itself." "The work of a clever modeler," he said; "however, since speech is more plastic than wax and such things," 12.46.4 "let it be fashioned. Then another form of a lion, and one of a man; and let the first be by far the largest, and the second, second." "These things," he said, "are easier; and they have been fashioned." "Join them now, having three, into one, so that they may be grown together with one another in some way." "They have been joined," he said. "Now mold around them on the outside the single image of a man, so that to one who is not able to see the things within, but sees only the outer shell," 12.46.5 "it may appear to be one living creature, a man." "It has been molded around," he said. "Let us say then to the one who says that it is profitable for this man to be unjust, that

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φάσκοντος· «Ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων, ὁ δὲ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ἔστιν ἴδια τὰ πρόβατα, καταλείπει αὐτά,» ἐπάκουσον καὶ τοῦ Πλάτωνος ἐν τῷ πρώτῳ τῆς Πολιτείας ὅπως ποτὲ ταῦτα διερμηνεύει· 12.44.2 «Νῦν δὲ ὁρᾷς, ὦ Θρασύμαχε, ἔτι γὰρ τὰ ἔμπροσθεν ἐπισκεψώμεθα, ὅτι τὸν ὡς ἀληθῶς ἰατρὸν τὸ πρῶτον ὁριζόμενος τὸν ὡς ἀληθῶς ποιμένα, οὐκέτι ᾤου δεῖν ὕστερον ἀκριβῶς φυλάξαι, ἀλλὰ πιαίνειν οἴει αὐτὸν τὰ πρόβατα, καθ' ὅσον ποιμήν ἐστιν, οὐ πρὸς τὸ τῶν προβάτων βέλτιστον βλέποντα, ἀλλ' ὥσπερ δαιτυμόνα τινὰ καὶ μέλλοντα ἑστιᾶσαι πρὸς τὴν εὐωχίαν ἢ αὖ πρὸς τὸ ἀποδόσθαι, ὥσπερ χρηματιστήν, ἀλλ' οὐ ποιμένα. τῇ ποιμενικῇ δ' οὐ δήπου ἄλλου του μέλει ἢ ἐφ' ᾧ τέτακται, ὅπως τούτῳ τὸ βέλτιστον ἐκποριεῖ, ἐπεὶ τά γε αὐτῆς ὥστ' εἶναι βελτίστην ἱκανῶς δήπου ἐκπεπόρισται, ἕως μηδὲν ἐνδέῃ τοῦ ποιμενικὴ εἶναι. οὕτω δὴ ᾤμην ἔγεγε νῦν δὴ ἀναγκαῖον εἶναι ἡμῖν ὁμολογεῖν πᾶσαν ἀρχήν, καθ' ὅσον ἀρχή, μηδενὶ ἄλλῳ τὸ βέλτιστον σκοπεῖσθαι ἢ ἐκείνῳ τῷ ἀρχομένῳ τε καὶ θεραπευομένῳ, ἐν πολιτικῇ καὶ ἰδιωτικῇ ἀρχῇ. σὺ δὲ τοὺς ἄρχοντας ἐν ταῖς πόλεσι, τοὺς ὡς ἀληθῶς ἄρχοντας, ἑκόντας οἴει ἄρχειν;»

12.45.1 μεʹ. ΕΤΙ ΠΕΡΙ ΤΟΥ ΑΥΤΟΥ Τῆς παρ' Ἑβραίοις προφητείας λεγούσης· «Ἐκ τοῦ φόβου σου, κύριε, ἐν γαστρὶ ἐλάβομεν καὶ ὠδινήσαμεν καὶ ἐτέκομεν πνεῦμα σωτηρίας» ὁ Πλάτων ἐν Θεαιτήτῳ τάδε λέγοντα Σωκράτην ποιεῖ· «Πάσχουσι δὴ οἱ ἐμοὶ συγγιγνόμενοι ταὐτὸν ταῖς τικτούσαις· ὠδίνουσι γὰρ καὶ ἀπορίας ἐμπίπλανται νύκτας τε καὶ ἡμέρας πολὺ μᾶλλον ἢ ἐκεῖναι. ταύτην δὲ τὴν ὠδῖνα ἐγείρειν τε καὶ ἀποπαύειν ἡ ἐμὴ τέχνη δύναται.»

μςʹ. ΕΤΙ ΠΕΡΙ ΤΟΥ ΑΥΤΟΥ Τοῦ προφήτου Ἰεζεκιὴλ φήσαντος· «Καὶ ἐγένετο ἐπ' ἐμὲ χεὶρ κυρίου, καὶ εἶδον, καὶ ἰδοὺ πνεῦμα ἐξαῖρον ἤρχετο ἀπὸ βορρᾶ» καὶ ἑξῆς εἰπόντος· «Καὶ ἐν τῷ μέσῳ ὡς ὁμοίωμα τεσσάρων ζῴων. καὶ ἡ ὅρασις αὐτῶν ὁμοίωμα ἀνθρώπου ἐπ' αὐτοῖς καὶ τέσσαρα πρόσωπα τῷ ἑνί. καὶ ὁμοίωσις τῶν προσώπων αὐτῶν πρόσωπον ἀνθρώπου καὶ πρόσωπον λέοντος ἐκ δεξιῶν τοῖς τέσσαρσι καὶ πρόσωπον μόσχου ἐξ ἀριστερῶν τοῖς τέσσαρσι καὶ πρόσωπον ἀετοῦ τοῖς τέσσαρσι,» καὶ ὁ Πλάτων ὁμοίως ἄκουσον ἅ φησι· 12.46.2 «Νῦν δή, ἔφην, αὐτῷ διαλεγώμεθα, ἐπειδὴ διωμολογησάμεθα τό τε ἀδικεῖν καὶ τὸ δίκαια πράττειν ἣν ἑκάτερον ἔχει δύναμιν. Πῶς; ἔφη. Εἰκόνα πλάσαντες τῆς ψυχῆς λόγῳ, ἵνα εἰδῇ ὁ ἐκεῖνα λέγων οἵαν ἔλεγε. Ποίαν τινά; ἦ δ' ὅς. Τῶν τοιούτων τινά, ἦν δ' ἐγώ, οἷαι μυθολογοῦνται παλαιαὶ γενέσθαι φύσεις, ἥ τε Χιμαίρας καὶ ἡ Σκύλλης καὶ Κερβέρου καὶ ἄλλαι τινὲς συχναί. 12.46.3 Λέγονται γάρ, ἔφη. Πλάττε τοίνυν μίαν μὲν ἰδέαν θηρίου ποικίλου καὶ πολυκεφάλου, ἡμέρων δὲ θηρίων ἔχοντος κεφαλὰς κύκλῳ καὶ ἀγρίων καὶ δυνατοῦ μεταβάλλειν καὶ φύειν ἐξ αὑτοῦ ταῦτα πάντα. ∆εινοῦ πλάστου, ἔφη, τὸ ἔργον· ὅμως δ', ἐπειδὴ εὐπλαστότερον κηροῦ καὶ τῶν τοιούτων ὁ λόγος, 12.46.4 πεπλάσθω. Μίαν δὲ τοίνυν ἄλλην ἰδέαν λέοντος, μίαν δὲ ἀνθρώπου· πολὺ δὲ μέγιστον ἔστω τὸ πρῶτον καὶ δεύτερον τὸ δεύτερον. Ταῦτ', ἔφη, ῥᾴω· καὶ πέπλασται. Ξύναπτε τοίνυν αὐτὰ εἰς ἓν τρία ἔχοντα, ὥστε πη ξυμπεφυκέναι ἀλλήλοις. Ξυνῆπται, ἔφη. Περίπλασον δὴ αὐτοῖς ἔξωθεν ἑνὸς εἰκόνα, τὴν τοῦ ἀνθρώπου, ὥστε τῷ μὴ δυναμένῳ τὰ ἐντὸς ὁρᾶν, ἀλλὰ τὸ ἔξω μόνον ἔλυ12.46.5 τρον ὁρῶντι ἓν ζῷον φαίνεσθαι, ἄνθρωπον. Περιπέπλασται, ἔφη. Λέγωμεν δὴ τῷ λέγοντι ὡς λυσιτελεῖ τούτῳ ἀδικεῖν τῷ