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naked； and mostly in the open air； for the temperature of their
seasons； was mild； and they had no beds； but lay on Soft couches of
grass； which grew plentifully out of： the earth。 Such was the life
of man in the days of Cronos； Socrates； the character of our present
life which is said to be under Zeus； you know from your own
experience。 Can you； and will you； determine which of them you deem
the happier？
Y。 Soc。 Impossible。
Str。 Then shall I determine for you as well as I can？
Y。 Soc。 By all means。
Str。 Suppose that the nurslings of Cronos； having this boundless
leisure； and the power of holding intercourse； not only with men；
but with the brute creation； had used all these advantages
with a view
to philosophy； conversing with the brutes as well as with
one another；
and learning of every nature which was gifted with any special
power； and was able to contribute some special experience to
the store
of wisdom there would be no difficulty in deciding that they would
be a thousand times happier than the men of our own day。 Or；
again； if
they had merely eaten and drunk until they were full； and
told stories
to one another and to the animals…such stories as are now attributed
to them…in this case also； as I should imagine； the answer would be
easy。 But until some satisfactory witness can be found of the love
of that age for knowledge and： discussion； we had better let the
matter drop； and give the reason why we have unearthed this tale；
and then we shall be able to get on。
In the fulness of time； when the change was to take place； and the
earth…born race had all perished； and every soul had completed its
proper cycle of births and been sown in the earth her
appointed number
of times； the pilot of the universe let the helm go； and retired to
his place of view； and then Fate and innate desire reversed
the motion
of the world。 Then also all the inferior deities who share
the rule of
the supreme power； being informed of what was happening； let go the
parts of the world which were under their control。 And the world
turning round with a sudden shock； being impelled in an opposite
direction from beginning to end； was shaken by a mighty earthquake；
which wrought a new destruction of all manner of animals。
Afterwards； when sufficient time had elapsed； the tumult and
confusion
and earthquake ceased； and the universal creature； once more at
peace attained to a calm； and settle down into his own orderly and
accustomed course； having the charge and rule of himself and of all
the creatures which are contained in him； and executing； as far as
he remembered them； the instructions of his Father and Creator； more
precisely at first； but afterwords with less exactness。 The reason
of the falling off was the admixture of matter in him； this was
inherent in the primal nature； which was full of disorder； until
attaining to the present order。 From God； the constructor； the world
received all that is good in him； but from a previous state came
elements of evil and unrighteousness； which； thence derived； first
of all passed into the world； and were then transmitted to the
animals。 While the world was aided by the pilot in nurturing the
animals； the evil was small； and great the good which he
produced； but
after the separation； when the world was let go； at first all
proceeded well enough； but； as time went there was more and more
forgetting； and the old discord again held sway and burst forth in
full glory； and at last small was the good； and great was the
admixture of evil； and there was a danger of universal ruin to the
world； and the things contained in him。 Wherefore God； the orderer
of all； in his tender care； seeing that the world was in great
straits； and fearing that all might be dissolved in the storm and
disappear in infinite chaos； again seated himself at the helm； and
bringing back the elements which had fallen into dissolution and
disorder to the motion which had prevailed under his dispensation；
he set them in order and restored them； and made the world
imperishable and immortal。
And this is the whole tale； of which the first part will suffice
to illustrate the nature of the king。 For when the world turned
towards the present cycle of generation； the age of man again stood
still； and a change opposite to the previous one was the result。 The
small creatures which had almost disappeared grew in and stature；
and the newly…born children of the earth became grey and
died and sank
into the earth again。 All things changed； imitating and following
the condition of the universe； and of necessity agreeing with that
in their mode of conception and generation and nurture； for
no animal；
was any longer allowed to come into being in the earth through the
agency of other creative beings； but as the world was ordained to be
the lord of his own progress； in like manner the parts were ordained
to grow and generate and give nourishment； as far as they could； of
themselves； impelled by a similar movement。 And so we have arrived
at the real end of this discourse； for although there might
be much to
tell of the lower animals； and of the condition out of which they
changed and of the causes of the change； about men there is not
much； and that little is more to the purpose。 Deprived of the care
of God； who had possessed and tended them； they were left
helpless and
defenceless； and were torn in pieces by the beasts； who were
naturally fierce and had now grown wild。 And in the first ages they
were still without skill or resource； the food which once grew
spontaneously had failed； and as yet they knew not how to procure
it； because they…had never felt the pressure of necessity。 For all
these reasons they were in a great strait； wherefore also the gifts
spoken of in the old tradition were imparted to man by the gods；
together with so much teaching and education as was indispensable；
fire was given to them by Prometheus； the arts by Hephaestus and his
fellow…worker； Athene； seeds and plants by others。 From these is
derived all that has helped to frame human life； since the
care of the
Gods； as I was saying； had now failed men； and they had to
order their
course of life for themselves； and were their own masters； just like
the universal creature whom they imitate and follow； ever
changing； as
he changes； and ever living and growing； at one time in one manner；
and at another time in another。 Enough of the story； which may be of
use in showing us how greatly we erred in the delineation of the
king and the statesman in our previous discourse。
Y。 Soc。 What was this great error of which you speak？
Str。 There were two； the first a lesser one； the other was an
error on a much larger and grander scale。
Y。 Soc。 What do you mean？
Str。 I mean to say that when we were asked about a king and
statesman of the present； and generation； we told of a shepherd of a
human flock who belonged to the other cycle； and of one who was a
god when he ought to have been a man； and this a great error。 Again；
we declared him to be； the ruler of the entire State； without；
explaining how： this was not the whole truth； nor very intelligible；
but still it was true； and therefore the second error was not so；
great as the first。
Y Soc。 Very good。
Str。 Before we can expect to have a perfect description of the
statesman we must define the nature of his office。
Y。 Soc。 Certainly。
Str。 And the myth was introduced in order to show； not
only that all
others are rivals of true shepherd who is the object of our search；
but in order that we might have a clearer view of him who is alone
worthy to receive this appellation； because； he alone of
shepherds and
herdsmen； according to the image which we have employed； has the
care of human beings。
Y。 Soc。 Very true。
Str。 And I cannot help thinking； Socrates； that the form of the
divine shepherd is even higher than that of a king； whereas the
statesmen who are now on earth seem to be much more like their
subjects in character； and which more nearly to partake of their
breeding and education。
Y。 Soc。 Certainly。
Str。 Still they must be investigated all the same； to see whether；
like the divine shepherd； they are above their subjects or on a
level with them。
Y。 Soc。 Of course。
Str。 To resume：…Do you remember that we spoke of a
command…for…self exercised over animals； not singly but
collectively； which we called the art of rearing a herd？
Y。 Soc。 Yes； I remember。
Str。 There； somewhere； lay our error； for we never included or
mentioned the Statesman； and we did not observe that he had no place
in our nomenclature。
Y。 Soc。 How was that？
Str。 All other herdsmen 〃rear〃 their herds； but this is not a
suitable term to apply to the Statesman； we should use a
name which is
common to them all。
Y。 Soc。 True； if there be such a name。
Str。 Why； is not 〃care〃 of herds applicable to all？ For
this implies
no feeding； or any special duty； if we say either 〃tending〃
the herds；
or 〃managing〃 the herds；