(425) them on good men; what regulations are necessary they will find out soon enough for themselves. Yes, I said, my friend, if God will only preserve to them the laws which we have given them. And without divine help, said Adeimantus, they will go on for ever making and mending their laws and their lives in the hope of attaining perfection. You would compare them, I said, to those invalids who, having no self-restraint, will not leave off their habits of intemperance? Exactly. Yes, I said; and what a delightful life they lead! they are always doctoring and increasing and complicating their disorders, and always fancying that they will be cured by any nostrum which anybody advises them to try. Such cases are very common, he said, with invalids of this sort. Yes, I replied; and the charming thing is that they deem him their worst enemy who tells them the truth, which is simply that, unless they give up eating and drinking and wenching and idling, neither drug nor cautery nor spell nor amulet nor any other remedy will avail. Charming! he replied. I see nothing charming in going into a passion with a man who tells you what is right. These gentlemen, I said, do not seem to be in your good graces. Assuredly not. Nor would you praise the behaviour of States which act like the men whom I was just now describing. For are there not ill-ordered States in which the citizens are forbidden

(2) I shall likewise say the same thing to you, concerning the more excellent genera that follow the Gods, I mean dæmons, heroes, and undefiled souls. For it is necessary to understand respecting these, that there is always in them one definite reason of essence, and to remove from them the indefiniteness and instability of the human condition. It is likewise requisite to separate from them that inclination to one side of an argument rather than another, arising from the equilibrium of a reasoning process. For a thing of this kind is foreign from the principles of reason and life, and rather tends to secondary natures, and to such things as pertain to the power and contrariety of generation. But it is necessary that the more excellent genera should be apprehended uniformly.

(2) Wherefore it stands to reason, that the ideas entertained of God by wicked men must be bad, and those by good men most excellent. And therefore he who is in soul truly kingly and gnostic, being likewise pious and free from superstition, is persuaded that He who alone is God is honourable, venerable, august, beneficent, the doer of good, the author of all good things, but not the cause of evil. And respecting the Hellenic superstition we have, as I think, shown enough in the book entitled by us The Exhortation, availing ourselves abundantly of the history bearing on the point. There is no need, then, again to make a long story of what has already been clearly stated. But in as far as necessity requires to be pointed out on coming to the topic, suffice it to adduce a few out of many considerations in proof of the impiety of those who make the Divinity resemble the worst men. For either those Gods of theirs are injured by men, and are shown to be inferior to men on being injured by us; or, if not so, how is it that they are incensed at those by whom they are not injured, like a testy old wife roused to wrath?

(2) Tell, O ye Gods! the source from whence you came,

Say whence, O men! thus evil you became?

These therefore, and such as these, are the auditions of this kind. For each of these shows what a thing especially is. This however is the same with what is called the wisdom of the seven wise men. For they investigated, not what is simply good, but what is especially so; nor what is difficult, but what is most difficult; viz. for a man to know himself. Nor did they investigate what is easy, but what is most easy; viz. to do what you are accustomed to do. For it seems that such auditions as the above, are conformable but posterior in time to such wisdom as that of the seven wise men; since they were prior to Pythagoras. The auditions likewise, respecting what should or should not be done, were such as, That it is necessary to beget children. For it is necessary to leave those that may worship the Gods after us. That it is requisite to put the shoe on the right foot first . That it is not proper to walk in the public ways , nor to dip in a sprinkling vessel, nor to be washed in a bath. For in all these it is immanifest, whether those who use them are pure. Others also of this kind are the following: Do not assist a man in laying a burden down ; for it is not proper to be the cause of not laboring; but assist him in taking it up. Do not draw near to a woman for the sake of begetting children, if she has gold. Speak not about Pythagoric concerns without light. Perform libations to the Gods, from the handle of the cup, for the sake of an auspicious omen, and in order that you may not drink from the same part [from which you poured out the liquor.] Wear not the image of God in a ring , in order that it may not be defiled. For it is a resemblance which ought to be placed in the house. It is not right to use a woman ill; for she is a suppliant. On this account also we bring her from the Vestal hearth, and take her by the right hand. Nor is it proper to sacrifice a white cock; for this also is a suppliant, and is sacred to the moon. Hence likewise it announces the hours. To him who asks for counsel, give no other advice than that which is the best: for counsel is a sacred thing. Labors are good; but pleasures are in every respect bad. For as we came into the present life for the purpose of punishment, it is necessary that we should be punished. It is proper to sacrifice, and to enter temples unshod . In going to a temple, it is not proper to turn out of the way; for divinity should not be worshipped in a careless manner. It is good to sustain, and to have wounds in the breast; but it is bad to have them behind. The soul of man alone does not enter into those animals, which it is lawful to kill. Hence it is proper to eat those animals alone which it is fit to slay, but no other animal whatever. And such were the auditions of this kind.

(2) "Now the weak eateth herbs," according to the noble apostle. The Instructor, divided by us into three books, has already exhibited the training and nurture up from the state of childhood, that is, the course of life which from elementary instruction grows by faith; and in the case of those enrolled in the number of men, prepares beforehand the soul, endued with virtue, for the reception of gnostic knowledge. The Greeks, then, clearly learning, from what shall be said by us in these pages, that in profanely persecuting the Godloving man, they themselves act impiously; then, as the notes advance, in accordance with the style of the Miscellanies, we must solve the difficulties raised both by Greeks and Barbarians with respect to the coming of the Lord.

(560) advising or rebuking him, then there arises in his soul a faction and an opposite faction, and he goes to war with himself. It must be so. And there are times when the democratical principle gives way to the oligarchical, and some of his desires die, and others are banished; a spirit of reverence enters into the young man’s soul and order is restored. Yes, he said, that sometimes happens. And then, again, after the old desires have been driven out, fresh ones spring up, which are akin to them, and because he their father does not know how to educate them, wax fierce and numerous. Yes, he said, that is apt to be the way. They draw him to his old associates, and holding secret intercourse with them, breed and multiply in him. Very true. At length they seize upon the citadel of the young man’s soul, which they perceive to be void of all accomplishments and fair pursuits and true words, which make their abode in the minds of men who are dear to the gods, and are their best guardians and sentinels. None better. False and boastful conceits and phrases mount upwards and take their place. They are certain to do so. And so the young man returns into the country of the lotus-eaters, and takes up his dwelling there in the face of all men; and if any help be sent by his friends to the oligarchical part of him, the aforesaid vain conceits shut the gate of the king’s fastness; and they will neither allow the embassy itself to enter, nor if private advisers offer the fatherly counsel of the aged will they listen to them or receive them.

(66) Eximiganus saith: Thou hast already treated, O Lucas, concerning living and concealed silver, which is Magnesia, as it behoves thee, and thou hast commanded posterity to prove jor to experiment] and to read the books, knowing what the Philosophers have said: Search the latent spirit and disesteem it not, seeing that when it remains it is a great arcanum and effects many good things.

(365) to which I answer, Nothing great is easy. Nevertheless, the argument indicates this, if we would be happy, to be the path along which we should proceed. With a view to concealment we will establish secret brotherhoods and political clubs. And there are professors of rhetoric who teach the art of persuading courts and assemblies; and so, partly by persuasion and partly by force, I shall make unlawful gains and not be punished. Still I hear a voice saying that the gods cannot be deceived, neither can they be compelled. But what if there are no gods? or, suppose them to have no care of human things—why in either case should we mind about concealment? And even if there are gods, and they do care about us, yet we know of them only from tradition and the genealogies of the poets; and these are the very persons who say that they may be influenced and turned by ‘sacrifices and soothing entreaties and by offerings.’ Let us be consistent then, and believe both or neither. If the poets speak truly, why then we had better be unjust, and offer of the fruits of injustice; for if we are just, although we may escape the vengeance of heaven, we shall lose the gains of injustice; but, if we are unjust, we shall keep the gains, and by our sinning and praying, and praying and sinning, the gods will be propitiated, and we shall not be punished. ‘But there is a world below in which either we or our posterity will suffer for our unjust deeds.’ Yes, my friend, will be the reflection, but there are mysteries and atoning deities, and these have great power. That is

(413) And is not this involuntary deprivation caused either by theft, or force, or enchantment? Still, he replied, I do not understand you. I fear that I must have been talking darkly, like the tragedians. I only mean that some men are changed by persuasion and that others forget; argument steals away the hearts of one class, and time of the other; and this I call theft. Now you understand me? Yes. Those again who are forced, are those whom the violence of some pain or grief compels to change their opinion. I understand, he said, and you are quite right. And you would also acknowledge that the enchanted are those who change their minds either under the softer influence of pleasure, or the sterner influence of fear? Yes, he said; everything that deceives may be said to enchant. Therefore, as I was just now saying, we must enquire who are the best guardians of their own conviction that what they think the interest of the State is to be the rule of their lives. We must watch them from their youth upwards, and make them perform actions in which they are most likely to forget or to be deceived, and he who remembers and is not deceived is to be selected, and he who fails in the trial is to be rejected. That will be the way? Yes. And there should also be toils and pains and conflicts prescribed for them, in which they will be made to give further proof of the same qualities. Very right, he replied. And then, I said, we must try them with enchantments—that is the third sort of test—and see what will be their behaviour: like those who take colts amid noise and tumult to see if they are of a timid nature, so must we take our youth amid terrors of some kind, and again pass them into pleasures,

(1) Moreover, that which purifies souls is perfect in the Gods; but in archangels it is anagogic. Angels alone dissolve the bond of generation. Dæmons draw souls down into nature; but heroes lead them to a providential attention to sensible works. Archons either deliver to them the government of mundane concerns, or the inspection of material natures. And souls, when they become apparent, tend in a certain respect to generation. Farther still, consider this, also, that you should attribute everything which is pure and stable in the visible image to the more excellent genera. Hence, you should ascribe to the Gods that which in the image is transcendently splendid, and which is firmly established in itself. That which is splendid, but is established as in another thing, you should give to archangels; but that which remains in another to angels. To all these, therefore, you should oppose, that which is rashly borne along, is unestablished, and filled with foreign natures, the whole of which is adapted to inferior orders.

(17) After he listened to him in this way, properly, about the lights, which are the source and the system, he set them over the beauty of the things below. The invisible spirit moved him in this way, so that he would wish to administer through his own servant, whom he too used, as a hand and as a mouth and as if he were his face, (and his servant is) the things which he brings, order and threat and fear, in order that those with whom he has done what is ignorant might despise the order which was given for them to keep, since they are fettered in the bonds of the archons, which are on them securely.

(9) Being of the deceitful nature of fiends and demons, they cherish vain hopes, perform vain actions, pursue vain knowledge, and are devoid of judgement.

(427) Now that our city has been made habitable, light a candle and search, and get your brother and Polemarchus and the rest of our friends to help, and let us see where in it we can discover justice and where injustice, and in what they differ from one another, and which of them the man who would be happy should have for his portion, whether seen or unseen by gods and men. Nonsense, said Glaucon: did you not promise to search yourself, saying that for you not to help justice in her need would be an impiety? I do not deny that I said so, and as you remind me, I will be as good as my word; but you must join. We will, he replied. Well, then, I hope to make the discovery in this way: I mean to begin with the assumption that our State, if rightly ordered, is perfect. That is most certain. And being perfect, is therefore wise and valiant and temperate and just. That is likewise clear. And whichever of these qualities we find in the State, the one which is not found will be the residue? Very good. If there were four things, and we were searching for one of them, wherever it might be, the one sought for might be known to us from the first, and there would be no further trouble; or we might know the other three first, and then the fourth would clearly be the one left. Very true, he said. And is not a similar method to be pursued about the virtues, which are also four in number? Clearly. First among the virtues found in the State, wisdom comes

(494) Falling at his feet, they will make requests to him and do him honour and flatter him, because they want to get into their hands now, the power which he will one day possess. That often happens, he said. And what will a man such as he is be likely to do under such circumstances, especially if he be a citizen of a great city, rich and noble, and a tall proper youth? Will he not be full of boundless aspirations, and fancy himself able to manage the affairs of Hellenes and of barbarians, and having got such notions into his head will he not dilate and elevate himself in the fulness of vain pomp and senseless pride? To be sure he will. Now, when he is in this state of mind, if some one gently comes to him and tells him that he is a fool and must get understanding, which can only be got by slaving for it, do you think that, under such adverse circumstances, he will be easily induced to listen? Far otherwise. And even if there be some one who through inherent goodness or natural reasonableness has had his eyes opened a little and is humbled and taken captive by philosophy, how will his friends behave when they think that they are likely to lose the advantage which they were hoping to reap from his companionship? Will they not do and say anything to prevent him from yielding to his better nature and to render his teacher powerless, using to this end private intrigues as well as public prosecutions?

(412) True. And a man will be most likely to care about that which he loves? To be sure. And he will be most likely to love that which he regards as having the same interests with himself, and that of which the good or evil fortune is supposed by him at any time most to affect his own? Very true, he replied. Then there must be a selection. Let us note among the guardians those who in their whole life show the greatest eagerness to do what is for the good of their country, and the greatest repugnance to do what is against her interests. Those are the right men. And they will have to be watched at every age, in order that we may see whether they preserve their resolution, and never, under the influence either of force or enchantment, forget or cast off their sense of duty to the State. How cast off? he said. I will explain to you, I replied. A resolution may go out of a man’s mind either with his will or against his will; with his will when he gets rid of a falsehood and learns better, against his will whenever he is deprived of a truth. I understand, he said, the willing loss of a resolution; the meaning of the unwilling I have yet to learn. Why, I said, do you not see that men are unwillingly deprived of good, and willingly of evil? Is not to have lost the truth an evil, and to possess the truth a good? and you would agree that to conceive things as they are is to possess the truth? Yes, he replied; I agree with you in thinking that mankind are deprived of truth against their will.

(1) But now I’ll finish for you what I have begun. For I was speaking at the start of union with the Gods, by which men only consciously enjoy the Gods’ regard,—I mean whatever men have won such rapture that they have obtained a share of that Divine Sense of intelligence which is the most Divine of Senses, found in God and in man’s reason.

[Asclepius] Are not the senses of all men, Thrice-greatest one, the same?

[Trismegistus] Nay, [my] Asclepius, all have not won true reason ; but wildly rushing in pursuit of [reason’s] counterfeit, they never see the thing itself, and are deceived. And this breeds evil in their minds, and [thus] transforms the best of animals into the nature of a beast and manners of the brutes.

(1) Let us, therefore, now discuss another species of doubts, the cause of which is occult, and which, as you say, is accompanied with “ violent threats .” But it is variously divided about the multitude of threats. “ For it threatens either to burst the heavens, or to unfold the secrets of Isis, or to point out the arcanum in the adytum, or to stop Baris, or to scatter the members of Osiris to Typhon, or to do something else of the like kind. ” Men do not, however, as you think, threaten by such words as these the sun or the moon, or any of the celestial Gods; for if they did, more dire absurdities would ensue than those which you lament. But, as we before observed, there is a certain genus of powers in the world which is partible, inconsiderate, and most irrational, and which receives reason from another, and is obedient to it; neither itself employing a proper intelligence, nor distinguishing what is true and false, or what is possible or impossible. A genus, therefore, of this kind, when threatenings are extended, is immediately coexcited and astonished, because, as it appears to me, it is naturally adapted to be led by representations, and to allure other things, through an astounded and unstable phantasy.

(52) He impudently preaches to others to walk aright, Thus, though his preaching is very eloquent, The fox said, "In my pure wine there are no dregs; All this is only baseless suspicion, O simple one, You repudiate me on account of your own bad fancies; Why do you thus suspect your true friends? Think well of the 'Brothers of purity,' Even though they show harshness toward you; For when evil suspicion takes hold of you, If a tender friend treats you roughly to try you,

(20) And make not for yourselves molten or graven gods ; a For they are vanity, And there is no spirit in them ; For they are work of (men's) hands, And all who trust in them, trust in nothing. Serve them not, nor worship them,

(381) —let us have no more lies of that sort. Neither must we have mothers under the influence of the poets scaring their children with a bad version of these myths—telling how certain gods, as they say, ‘Go about by night in the likeness of so many strangers and in divers forms;’ but let them take heed lest they make cowards of their children, and at the same time speak blasphemy against the gods. Heaven forbid, he said. But although the gods are themselves unchangeable, still by witchcraft and deception they may make us think that they appear in various forms? Perhaps, he replied. Well, but can you imagine that God will be willing to lie, whether in word or deed, or to put forth a phantom of himself? I cannot say, he replied. Do you not know, I said, that the true lie, if such an expression may be allowed, is hated of gods and men? What do you mean? he said. I mean that no one is willingly deceived in that which is the truest and highest part of himself, or about the truest and highest matters; there, above all, he is most afraid of a lie having possession of him. Still, he said, I do not comprehend you. The reason is, I replied, that you attribute some profound meaning to my words; but I am only saying that deception, or being deceived or uninformed about the highest realities in the highest part of themselves, which is the soul, and in that part of them to have and to hold the lie, is what mankind least like;—that, I say, is what they utterly detest. There is nothing more hateful to them. And, as I was just now remarking, this ignorance in the soul of him who is deceived may be called the true lie; for the lie in words is only a kind of imitation and shadowy image of a previous affection of the soul, not pure unadulterated