§274ΞΕ. καὶ τἆλλά τε πάντα μετέβαλλε, ἀπομιμούμενα καὶ συνακολουθοῦντα τῷ τοῦ παντὸς παθήματι, καὶ δὴ καὶ τὸ τῆς κυήσεως καὶ γεννήσεως καὶ τροφῆς μίμημα συνείπετο τοῖς πᾶσιν ὑπʼ ἀνάγκης·
STRANGER: And all other things also changed, imitating and following the affection of the universe, and indeed the imitation of conception, birth, and nurture also followed all things by necessity.
οὐ γὰρ ἐξῆν ἔτʼ ἐν γῇ διʼ ἑτέρων συνιστάντων φύεσθαι ζῷον, ἀλλὰ καθάπερ τῷ κόσμῳ προσετέτακτο αὐτοκράτορα εἶναι τῆς αὑτοῦ πορείας, οὕτω δὴ κατὰ ταὐτὰ καὶ τοῖς μέρεσιν αὐτοῖς διʼ αὑτῶν, καθʼ ὅσον οἷόν τʼ ἦν, φύειν τε καὶ γεννᾶν καὶ τρέφειν προσετάττετο ὑπὸ τῆς ὁμοίας ἀγωγῆς.
For it was no longer possible for an animal to be generated in the earth through other organizing factors, but just as it had been prescribed for the cosmos to be self-governing in its own course, so in the very same way it was prescribed also for its parts themselves to bring forth, generate, and nurture through themselves, as far as possible, under the influence of the similar guidance.
οὗ δὲ ἕνεκα ὁ λόγος ὥρμηκε πᾶς, ἐπʼ αὐτῷ νῦν ἐσμὲν ἤδη.
But that for the sake of which our whole myth was set in motion, we have now at last reached.
περὶ μὲν γὰρ τῶν ἄλλων θηρίων πολλὰ ἂν καὶ μακρὰ διεξελθεῖν γίγνοιτο, ἐξ ὧν ἕκαστα καὶ διʼ ἃς αἰτίας μεταβέβληκε· περὶ δὲ ἀνθρώπων βραχύτερα καὶ μᾶλλον προσήκοντα.
For concerning the other beasts, there would be many and long things to go through, showing from what states and for what causes each of them has changed; but concerning humans, the account is shorter and more appropriate.
τῆς γὰρ τοῦ κεκτημένου καὶ νέμοντος ἡμᾶς δαίμονος ἀπερημωθέντες ἐπιμελείας, τῶν πολλῶν αὖ θηρίων, ὅσα χαλεπὰ τὰς φύσεις ἦν, ἀπαγριωθέντων, αὐτοὶ δὲ ἀσθενεῖς ἄνθρωποι καὶ ἀφύλακτοι γεγονότες διηρπάζοντο ὑπʼ αὐτῶν, καὶ ἔτʼ ἀμήχανοι καὶ ἄτεχνοι κατὰ τοὺς πρώτους ἦσαν χρόνους, ἅτε τῆς μὲν αὐτομάτης τροφῆς ἐπιλελοιπυίας, πορίζεσθαι δὲ οὐκ ἐπιστάμενοί πω διὰ τὸ μηδεμίαν αὐτοὺς χρείαν πρότερον ἀναγκάζειν.
For when we were deprived of the care of the daimon who possessed and shepherded us, and when many of the beasts, as many as were savage in their natures, had turned wild, and we humans, having become weak and unprotected, were being ravaged by them and were still without resource or art in those first times, since spontaneous food had failed, and we did not yet know how to provide it for ourselves because no need had previously compelled us.
ἐκ τούτων πάντων ἐν μεγάλαις ἀπορίαις ἦσαν.
From all these things, they were in great difficulties.
ὅθεν δὴ τὰ πάλαι λεχθέντα παρὰ θεῶν δῶρα ἡμῖν δεδώρηται μετʼ ἀναγκαίας διδαχῆς καὶ παιδεύσεως, πῦρ μὲν παρὰ Προμηθέως, τέχναι δὲ παρʼ Ἡφαίστου καὶ τῆς συντέχνου, σπέρματα δὲ αὖ καὶ φυτὰ παρʼ ἄλλων·
Whence, indeed, the gifts from the gods spoken of of old were given to us, together with the necessary instruction and education: fire from Prometheus, arts from Hephaestus and his fellow-craftsman, and seeds and plants in turn from others.
καὶ πάνθʼ ὁπόσα τὸν ἀνθρώπινον βίον συγκατεσκεύακεν ἐκ τούτων γέγονεν, ἐπειδὴ τὸ μὲν ἐκ θεῶν, ὅπερ ἐρρήθη νυνδή, τῆς ἐπιμελείας ἐπέλιπεν ἀνθρώπους, διʼ ἑαυτῶν τε ἔδει τήν τε διαγωγὴν καὶ τὴν ἐπιμέλειαν αὐτοὺς αὑτῶν ἔχειν καθάπερ ὅλος ὁ κόσμος, ᾧ συμμιμούμενοι καὶ συνεπόμενοι τὸν ἀεὶ χρόνον νῦν μὲν οὕτως, τοτὲ δὲ ἐκείνως ζῶμέν τε καὶ φυόμεθα.
And all things which have established human life have come from these, since the care from the gods, which was just now mentioned, had failed humans, and it was necessary for them through themselves to have both the conduct of life and the care of themselves, just like the whole cosmos, which we, by imitating and following through all time, now live and are born in this way, and at another time in that way.
καὶ τὸ μὲν δὴ τοῦ μύθου τέλος ἐχέτω, χρήσιμον δὲ αὐτὸν ποιησόμεθα πρὸς τὸ κατιδεῖν ὅσον ἡμάρτομεν ἀποφηνάμενοι τὸν βασιλικόν τε καὶ πολιτικὸν ἐν τῷ πρόσθε λόγῳ.
And so let the myth have its end, but we shall make it useful for seeing how greatly we erred in declaring the kingly and statesmanlike man in our previous argument.
ΝΕ. ΣΩ. πῶς οὖν καὶ πόσον ἁμάρτημα φῂς εἶναι γεγονὸς ἡμῖν;
YOUNG SOCRATES: How then, and of what size do you say our error has been?
ΞΕ. τῇ μὲν βραχύτερον, τῇ δὲ μάλα γενναῖον καὶ πολλῷ μεῖζον καὶ πλέον ἢ τότε.
STRANGER: In one way smaller, but in another way very grand and much greater and larger than the other.
ΝΕ. ΣΩ. πῶς;
YOUNG SOCRATES: How?
§275ΞΕ. ὅτι μὲν ἐρωτώμενοι τὸν ἐκ τῆς νῦν περιφορᾶς καὶ γενέσεως βασιλέα καὶ πολιτικὸν τὸν ἐκ τῆς ἐναντίας περιόδου ποιμένα τῆς τότε ἀνθρωπίνης ἀγέλης εἴπομεν, καὶ ταῦτα θεὸν ἀντὶ θνητοῦ, ταύτῃ μὲν πάμπολυ παρηνέχθημεν·
STRANGER: Because when we were asked for the king and statesman of the present cycle and generation, we named the shepherd of the human flock of that time, from the opposite period, and moreover a god instead of a mortal—in this way we went very far astray.
ὅτι δὲ συμπάσης τῆς πόλεως ἄρχοντα αὐτὸν ἀπεφήναμεν, ὅντινα δὲ τρόπον οὐ διείπομεν, ταύτῃ δὲ αὖ τὸ μὲν λεχθὲν ἀληθές, οὐ μὴν ὅλον γε οὐδὲ σαφὲς ἐρρήθη, διὸ καὶ βραχύτερον ἢ κατʼ ἐκεῖνο ἡμαρτήκαμεν.
But because we declared him to be the ruler of the whole city, yet did not define in what manner, in this way, on the other hand, what was said was true, yet indeed not said as a whole nor clearly, which is why we erred in a smaller way than in the other matter....
ΝΕ. ΣΩ. ἀληθῆ.
YOUNG SOCRATES: True.
ΞΕ. δεῖ τοίνυν τὸν τρόπον, ὡς ἔοικε, διορίσαντας τῆς ἀρχῆς τῆς πόλεως οὕτω τελέως τὸν πολιτικὸν ἡμῖν εἰρῆσθαι προσδοκᾶν.
STRANGER: Therefore, it seems, we must define the manner of the ruling of the city, and only then expect that the statesman has been completely described by us.
ΝΕ. ΣΩ. καλῶς.
YOUNG SOCRATES: Good.
ΞΕ. διὰ ταῦτα μὴν καὶ τὸν μῦθον παρεθέμεθα, ἵνα ἐνδείξαιτο περὶ τῆς ἀγελαιοτροφίας μὴ μόνον ὡς πάντες αὐτῆς ἀμφισβητοῦσι τῷ ζητουμένῳ τὰ νῦν, ἀλλὰ κἀκεῖνον αὐτὸν ἐναργέστερον ἴδοιμεν, ὃν προσήκει μόνον κατὰ τὸ παράδειγμα ποιμένων τε καὶ βουκόλων τῆς ἀνθρωπίνης ἐπιμέλειαν ἔχοντα τροφῆς τούτου μόνον ἀξιωθῆναι τοῦ προσρήματος.
STRANGER: For this reason indeed we also introduced the myth, in order to show, concerning the rearing of herds, not only how all dispute it with the one we are now seeking, but also that we might see him himself more clearly, the one whom alone it belongs, according to the pattern of shepherds and herdsmen, to have the care of human nurture and to be deemed alone worthy of this title.
ΝΕ. ΣΩ. ὀρθῶς.
YOUNG SOCRATES: Right.
ΞΕ. οἶμαι δέ γʼ, ὦ Σώκρατες, τοῦτο μὲν ἔτι μεῖζον ἢ κατὰ βασιλέα εἶναι τὸ σχῆμα τὸ τοῦ θείου νομέως, τοὺς δʼ ἐνθάδε νῦν ὄντας πολιτικοὺς τοῖς ἀρχομένοις ὁμοίους τε εἶναι μᾶλλον πολὺ τὰς φύσεις καὶ παραπλησιαίτερον παιδείας μετειληφέναι καὶ τροφῆς.
STRANGER: And I think indeed, Socrates, that this figure of the divine shepherd is still too great for a king, and that those who are statesmen here and now are much more like their subjects in their natures, and have partaken of education and nurture in a way closer to them.
ΝΕ. ΣΩ. πάντως που.
YOUNG SOCRATES: Entirely so, no doubt.
ΞΕ. ζητητέοι γε μὴν οὐδὲν ἂν εἴησαν οὔθʼ ἧττον οὔτε μᾶλλον, εἴθʼ οὕτως εἴτʼ ἐκείνως πεφύκασιν.
STRANGER: Yet indeed they would have to be investigated neither less nor more, whether they are naturally of the one kind or the other.
ΝΕ. ΣΩ. πῶς γὰρ οὔ;
YOUNG SOCRATES: Of course, how not?
ΞΕ. τῇδε δὴ πάλιν ἐπανέλθωμεν.
STRANGER: Let us return then in this way.
ἣν γὰρ ἔφαμεν αὐτεπιτακτικὴν μὲν εἶναι τέχνην ἐπὶ ζῴοις, οὐ μὴν ἰδίᾳ γε ἀλλὰ κοινῇ τὴν ἐπιμέλειαν ἔχουσαν, καὶ προσείπομεν δὴ τότε εὐθὺς ἀγελαιοτροφικήν—μέμνησαι γάρ;
For the art which we said was directive over animals, not indeed individually but in common, and which we then immediately called "herd-rearing"—do you remember?
ΝΕ. ΣΩ. ναί.
YOUNG SOCRATES: Yes.
ΞΕ. ταύτης τοίνυν πῃ διημαρτάνομεν.
STRANGER: In this, then, we erred in some way.
τὸν γὰρ πολιτικὸν οὐδαμοῦ συνελάβομεν οὐδʼ ὠνομάσαμεν, ἀλλʼ ἡμᾶς ἔλαθεν κατὰ τὴν ὀνομασίαν ἐκφυγών.
For we nowhere grasped or named the statesman, but he escaped us, eluding us in our naming.
ΝΕ. ΣΩ. πῶς;
YOUNG SOCRATES: How?
ΞΕ. τοῦ τὰς ἀγέλας ἑκάστας τρέφειν τοῖς μὲν ἄλλοις που πᾶσι μέτεστι νομεῦσι, τῷ πολιτικῷ δὲ οὐ μετὸν ἐπηνέγκαμεν τοὔνομα, δέον τῶν κοινῶν ἐπενεγκεῖν τι σύμπασιν.
STRANGER: To feed each of the herds belongs indeed to all other shepherds, but although this does not belong to the statesman, we applied the name to him, when we ought to have applied some term of common care to all together.
ΝΕ. ΣΩ. ἀληθῆ λέγεις, εἴπερ ἐτύγχανέ γε ὄν.
YOUNG SOCRATES: You speak the truth, if indeed there happened to be such a term.
ΞΕ. πῶς δʼ οὐκ ἦν τό γε θεραπεύειν που πᾶσι κοινόν, μηδὲν διορισθείσης τροφῆς μηδέ τινος ἄλλης πραγματείας;
STRANGER: And how could there not be? "Tending" at least, is surely common to all, with no definition of food or any other specific activity being made.
ἀλλʼ ἤ τινα ἀγελαιοκομικὴν ἢ θεραπευτικὴν ἢ καί τινα ἐπιμελητικὴν αὐτὴν ὀνομάσασιν ὡς κατὰ πάντων ἐξῆν περικαλύπτειν καὶ τὸν πολιτικὸν ἅμα τοῖς ἄλλοις, ἐπειδὴ δεῖν τοῦτʼ ἐσήμαινεν ὁ λόγος.
But by naming it either "herd-tending" or "care-taking" or indeed "tending in itself," it was possible to include the statesman along with the others over all of them, since our argument indicated that this was necessary.