§10.906ΑΘ. ἀλλʼ ἄρα τίσιν προσφερεῖς τῶν ἀρχόντων;
**ATH.**: "But then, to whom of the rulers are they like?
ἢ τίνες τούτοις, ὧν δυνατὸν ἡμῖν ἀπεικάζουσι τυγχάνειν μείζοσιν ἐλάττονας;
Or who would be those matching them, for those who, as far as is possible for us, compare smaller things to greater ones?
πότερον ἡνίοχοί τινες ἂν εἶεν τοιοῦτοι ζευγῶν ἁμιλλωμένων ἢ πλοίων κυβερνῆται;
Would they be some such as charioteers of contending teams, or pilots of ships?
τάχα δὲ κἂν ἀπεικασθεῖεν στρατοπέδων ἄρχουσί τισιν· εἴη δʼ ἂν καὶ νόσων πόλεμον εὐλαβουμένοις ἰατροῖς ἐοικέναι περὶ σώματα, ἢ γεωργοῖς περὶ φυτῶν γένεσιν εἰωθυίας ὥρας χαλεπὰς διὰ φόβων προσδεχομένοις, ἢ καὶ ποιμνίων ἐπιστάταις.
Or perhaps they might be compared to some commanders of armies; and they might also be like physicians guarding against the war of diseases concerning bodies, or like farmers anxiously awaiting difficult seasonal periods for the growth of plants, or even like overseers of flocks.
ἐπειδὴ γὰρ συγκεχωρήκαμεν ἡμῖν αὐτοῖς εἶναι μὲν τὸν οὐρανὸν πολλῶν μεστὸν ἀγαθῶν, εἶναι δὲ καὶ τῶν ἐναντίων, πλειόνων δὲ τῶν μή, μάχη δή, φαμέν, ἀθάνατός ἐσθʼ ἡ τοιαύτη καὶ φυλακῆς θαυμαστῆς δεομένη, σύμμαχοι δὲ ἡμῖν θεοί τε ἅμα καὶ δαίμονες, ἡμεῖς δʼ αὖ κτῆμα θεῶν καὶ δαιμόνων·
For since we have agreed among ourselves that heaven is full of many good things, and also of their opposites, but of more of those that are not, a battle indeed, we say, is immortal of this kind and in need of wonderful guarding, and the gods and spirits are our allies, while we in turn are the possession of the gods and spirits.
φθείρει δὲ ἡμᾶς ἀδικία καὶ ὕβρις μετὰ ἀφροσύνης, σῴζει δὲ δικαιοσύνη καὶ σωφροσύνη μετὰ φρονήσεως, ἐν ταῖς τῶν θεῶν ἐμψύχοις οἰκοῦσαι δυνάμεσιν, βραχὺ δέ τι καὶ τῇδε ἄν τις τῶν τοιούτων ἐνοικοῦν ἡμῖν σαφὲς ἴδοι.
And injustice and insolence with folly destroy us, while justice and temperance with wisdom save us, dwelling in the animate powers of the gods; and one might see a small trace of such things dwelling clearly in us here.
ψυχαὶ δέ τινες ἐπὶ γῆς οἰκοῦσαι καὶ ἄδικον λῆμμα κεκτημέναι δῆλον ὅτι θηριώδεις, πρὸς τὰς τῶν φυλάκων ψυχὰς ἄρα κυνῶν ἢ τὰς τῶν νομέων ἢ πρὸς τὰς τῶν παντάπασιν ἀκροτάτων δεσποτῶν προσπίπτουσαι, πείθουσιν θωπείαις λόγων καὶ ἐν εὐκταίαις τισὶν ἐπῳδαῖς, ὡς αἱ φῆμαί φασιν αἱ τῶν κακῶν, ἐξεῖναι πλεονεκτοῦσιν σφίσιν ἐν ἀνθρώποις πάσχειν μηδὲν χαλεπόν·
But certain souls dwelling on earth and having acquired unjust gain, being clearly beast-like, falling down before the souls of the guardian dogs or of the shepherds or of the altogether highest masters, persuade them with flattery of words and in certain prayerful incantations, as the rumors of the wicked say, that it is permitted for them, while grabbing more than their share among human beings, to suffer nothing terrible.
φαμὲν δʼ εἶναί που τὸ νῦν ὀνομαζόμενον ἁμάρτημα, τὴν πλεονεξίαν, ἐν μὲν σαρκίνοις σώμασι νόσημα καλούμενον, ἐν δὲ ὥραις ἐτῶν καὶ ἐνιαυτοῖς λοιμόν, ἐν δὲ πόλεσι καὶ πολιτείαις τοῦτο αὐτό, ῥήματι μετεσχηματισμένον, ἀδικίαν. ΚΛ. παντάπασι μὲν οὖν. ΑΘ. τοῦτον δὴ τὸν λόγον ἀναγκαῖον λέγειν τὸν λέγοντα ὡς εἰσὶν συγγνώμονες ἀεὶ θεοὶ τοῖς τῶν ἀνθρώπων ἀδίκοις καὶ ἀδικοῦσιν, ἂν αὐτοῖς τῶν ἀδικημάτων τις ἀπονέμῃ· καθάπερ κυσὶν λύκοι τῶν ἁρπασμάτων σμικρὰ ἀπονέμοιεν, οἱ δὲ ἡμερούμενοι τοῖς δώροις συγχωροῖεν τὰ ποίμνια διαρπάζειν.
And we say, I suppose, that the error now called greed is called disease in fleshy bodies, and plague in seasons of years, and in cities and polities this very same thing, transformed in word, is called injustice." **CL.**: "Quite so, indeed." **ATH.**: "This is the very argument that he who says that the gods are always forgiving to unjust men and those who do wrong, if one pays them a portion of their misdeeds, must of necessity say; just as if wolves should pay a small portion of their plunder to dogs, and the dogs, being softened by the gifts, should allow them to ravage the flocks.
ἆρʼ οὐχ οὗτος ὁ λόγος ὁ τῶν φασκόντων παραιτητοὺς εἶναι θεούς; ΚΛ. οὗτος μὲν οὖν. ΑΘ. τίσιν οὖν δὴ τῶν προρρηθέντων ἀπεικάζων ὁμοίους φύλακας εἶναι θεοὺς οὐκ ἂν καταγέλαστος γίγνοιτο ἀνθρώπων ὁστισοῦν;
Is this not the argument of those who claim that the gods are placable?" **CL.**: "This indeed is it." **ATH.**: "To which, then, of the aforementioned guardians would anyone, by comparing the gods to them, not become a laughing-stock of men?
πότερον κυβερνήταις, λοιβῇ τε οἴνου κνίσῃ τε παρατρεπομένοις αὐτοῖς, ἀνατρέπουσι δὲ ναῦς τε καὶ ναύτας; ΚΛ. μηδαμῶς. ΑΘ. ἀλλʼ οὔτι μὴν ἡνιόχοισί γε ἐν ἁμίλλῃ συντεταγμένοις, πεισθεῖσιν ὑπὸ δωρεᾶς ἑτέροισι τὴν νίκην ζεύγεσι προδοῦναι. ΚΛ. δεινὴν γὰρ εἰκόνα λέγοις ἂν λέγων τὸν λόγον τοῦτον. ΑΘ. οὐ μὴν οὐδὲ στρατηγοῖς γε οὐδʼ ἰατροῖς οὐδὲ γεωργοῖς, οὐδὲ νομεῦσιν μὴν οὐδέ τισι κυσὶν κεκηλημένοις ὑπὸ λύκων.
To pilots, who, being turned aside by libations of wine and the steam of fat, capsize both ships and sailors?" **CL.**: "By no means." **ATH.**: "Nor indeed to charioteers lined up for a race, who are persuaded by a gift to betray the victory to other teams." **CL.**: "You would indeed speak of a terrible image if you were to speak this argument." **ATH.**: "Nor yet to generals, nor to physicians, nor to farmers, nor indeed to shepherds, nor to any dogs charmed by wolves."