statesman-第5部分

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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；　or　〃having　the　care〃　of　them；　the　same　word

will　include　all；　and　then　we　may　wrap　up　the　Statesman　with　

the　rest；

as　the　argument　seems　to　require。

　　Y。　Soc。　Quite　right；　but　how　shall　we　take　the…next　step　in　the

division？

　　Str。　As　before　we　divided　the　art　of　〃rearing〃　herds　accordingly

as　they　were　land　or　water　herds；　winged　and　wingless；　mixing　or　not

mixing　the　breed；　horned　and　hornless；　so　we　may　divide　by　these

same　differences　the　〃teading〃　of　herds；　comprehending　in　our

definition　the　kingship　of　to…day　and　the　rule　of　Cronos。

　　Y。　Soc。　That　is　clear；　but　I　still　ask；　what　is　to　follow。

　　Str。　If　the　word　had　been　〃managing〃　herds；　instead　of　feeding　or

rearing　them；　no　one　would　have　argued　that　there　was　no　care　of　men

in　the　case　of　the　politician；　although　it　was　justly　contended；

that　there　was　no　human　art　of　feeding　them　which　was　worthy　of　the

name；　or　at　least；　if　there　were；　many　a　man　had　a　prior　and　greater

right　to　share　in　such　an　art　than　any　king。

　　Y。　Soc。　True。

　　Str。　But　no　other　art　or　science　will　have　a　prior　or　better　right

than　the　royal　science　to　care　for　human　society　and　to　rule　over

men　in　general。

　　Y。　Soc。　Quite　true。

　　Str。　In　the　next　place；　Socrates；　we　must　surely　notice　

that　a　great

error　was　committed　at　the　end　of　our　analysis。

　　Y。　Soc。　What　was　it？

　　Str。　Why；　supposing　we　were　ever　so　sure　that　there　is　such　an　art

as　the　art　of　rearing　or　feeding　bipeds；　there　was　no　reason　why　we

should　call　this　the　royal　or　political　art；　as　though　there　were　no

more　to　be　said。

　　Y。　Soc。　Certainly　not。

　　Str。　Our　first　duty；　as　we　were　saying；　was　to　remodel　the　name；

so　as　to　have　the　notion　of　care　rather　than　of　feeding；　and　then　to

divide；　for　there　may　be　still　considerable　divisions。

　　Y。　Soc。　How　can　they　be　made？

　　Str。　First；　by　separating　the　divine　shepherd　from　the　human

guardian　or　manager。

　　Y。　Soc。　True。

　　Str。　And　the　art　of　management　which　is　assigned　to　man　would

again　have　to　be　subdivided。

　　Y。　Soc。　On　what　principle？

　　Str。　On　the　principle　of　voluntary　and　compulsory。

　　Y。　Soc。　Why？

　　Str。　Because；　if　I　am　not　mistaken；　there　has　been　an　error　here；

for　our　simplicity　led　us　to　rank　king　and　tyrant　together；　whereas

they　are　utterly　distinct；　like　their　modes　of　government。

　　Y。　Soc。　True。

　　Str。　Then；　now；　as　I　said；　let　us　make　the　correction　and　divide

human　care　into　two　parts；　on　the　principle　of　voluntary　and

compulsory。

　　Y。　Soc。　Certainly。

　　Str。　And　if　we　call　the　management　of　violent　rulers　tyranny；　and

the　voluntary　management　of　herds　of　voluntary　bipeds　

politics；　may　we

not　further　assert　that　he　who　has　this　latter　art　of　management　is

the　true　king　and　statesman？

　　Y。　Soc。　I　think；　Stranger；　that　we　have　now　completed　the　

account　of

the　Statesman。

　　Str。　Would　that　we　had　Socrates；　but　I　have　to　satisfy　myself　as

well　as　you；　and　in　my　judgment　the　figure　of　the　king　is　not　yet

perfected；　like　statuaries　who；　in　their　too　great　haste；　having

overdone　the　several　parts　of　their　work；　lose　time　in　cutting　them

down；　so　too　we；　partly　out　of　haste；　partly　out　of　haste；　partly

out　of　a　magnanimous　desire　to　expose　our　former　error；　and　also

because　we　imagined　that　a　king　required　grand　illustrations；　have

taken　up　a　marvellous　lump　of　fable；　and　have　been　obliged　

to　use　more

than　was　necessary。　This　made　us　discourse　at　large；　and；

nevertheless；　the　story　never　came　to　an　end。　And　our　

discussion　might

be　compared　to　a　picture　of　some　living　being　which　had　been　fairly

drawn　in　outline；　but　had　not　yet　attained　the　life　and　clearness

which　is　given　by　the　blending　of　colours。　Now　to　intelligent

persons　a　living　being　had　better　be　delineated　by　language　and

discourse　than　by　any　painting　or　work　of　art：　to　the　duller　sort　by

works　of　art。

　　Y。　Soc。　Very　true；　but　what　is　the　imperfection　which　

still　remains？

I　wish　that　you　would　tell　me。

　　Str。　The　higher　ideas；　my　dear　friend；　can　hardly　be　set　forth

except　through　the　medium　of　examples；　every　man　seems　to　know　all

things　in　a　dreamy　sort　of　way；　and　then　again　to　wake　up　and　to

know　nothing。

　　Y。　Soc。　What　do　you　mean？

　　Str。　I　fear　that　I　have　been　unfortunate　in　raising　a　

question　about

our　experience　of　knowledge。

　　Y。　Soc。　Why　so？

　　Str。　Why；　because　my　〃example〃　requires　the　assistance　of　another

example。

　　Y。　Soc。　Proceed；　you　need　not　fear　that　I　shall　tire。

　　Str。　I　will　proceed；　finding；　as　I　do；　such　a　ready　

listener　in　you：

when　children　are　beginning　to　know　their　letters…

　　Y。　Soc。　What　are　you　going　to　say？

　　Str。　That　they　distinguish　the　several　letters　well　enough　in　very

short　and　easy　syllables；　and　are　able　to　tell　them　correctly。

　　Y。　Soc。　Certainly。

　　Str。　Whereas　in　other　syllables　they　do　not　recognize　them；　and

think　and　speak　falsely　of　them。

　　Y。　Soc。　Very　true。

　　Str。　Will　not　the　best　and　easiest　way　of　bringing　them　to　a

knowledge　of　what　they　do　not　as　yet　know　be…

　　Y。