Ath.Well,then;what shall we say or do?-Shall we assume that some one is accusing us among unholy men,who are trying to escape from the effect of our legislation;and that they say of us-How dreadful that you should legislate on the supposition that there are Gods!Shall we make a defence of ourselves?or shall we leave them and return to our laws,lest the prelude should become longer than the law?For the discourse will certainly extend to great length,if we are to treat the impiously disposed as they desire,partly demonstrating to them at some length the things of which they demand an explanation,partly ****** them afraid or dissatisfied,and then proceed to the requisite enactments.
Cle.Yes,Stranger;but then how often have we repeated already that on the present occasion there is no reason why brevity should be preferred to length;who is "at our heels"?-as the saying goes,and it would be paltry and ridiculous to prefer the shorter to the better.It is a matter of no small consequence,in some way or other to prove that there are Gods,and that they are good,and regard justice more than men do.The demonstration of this would be the best and noblest prelude of all our laws.And therefore,without impatience,and without hurry,let us unreservedly consider the whole matter,summoning up all the power of persuasion which we possess.
Ath.Seeing you thus in earnest,I would fain offer up a prayer that I may succeed:-but I must proceed at once.Who can be calm when he is called upon to prove the existence of the Gods?Who can avoid hating and abhorring the men who are and have been the cause of this argument;I speak of those who will not believe the tales which they have heard as babes and sucklings from their mothers and nurses,repeated by them both in jest and earnest,like charms,who have also heard them in the sacrificial prayers,and seen sights accompanying them-sights and sounds delightful to children-and their parents during the sacrifices showing an intense earnestness on behalf of their children and of themselves,and with eager interest talking to the Gods,and beseeching them,as though they were firmly convinced of their existence;who likewise see and hear the prostrations and invocations which are made by Hellenes and barbarians at the rising and setting of the sun and moon,in all the vicissitudes of life,not as if they thought that there were no Gods,but as if there could be no doubt of their existence,and no suspicion of their non-existence;when men,knowing all these things,despise them on no real grounds,as would be admitted by all who have any particle of intelligence,and when they force us to say what we are now saying,how can any one in gentle terms remonstrate with the like of them,when he has to begin by proving to them the very existence of the Gods?Yet the attempt must be made;for it would be unseemly that one half of mankind should go mad in their lust of pleasure,and the other half in their indignation at such persons.Our address to these lost and perverted natures should not be spoken in passion;let us suppose ourselves to select some one of them,and gently reason with him,smothering our anger:-O my son,we will say to him,you are young,and the advance of time will make you reverse may of the opinions which you now hold.Wait awhile,and do not attempt to judge at present of the highest things;and that is the highest of which you now think nothing-to know the Gods rightly and to live accordingly.And in the first place let me indicate to you one point which is of great importance,and about which I cannot be deceived:-You and your friends are not the first who have held this opinion about the Gods.There have always been persons more or less numerous who have had the same disorder.I have known many of them,and can tell you,that no one who had taken up in youth this opinion,that the Gods do not exist,ever continued in the same until he was old;the two other notions certainly do continue in some cases,but not in many;the notion,I mean,that the Gods exist,but take no heed of human things,and the other notion that they do take heed of them,but are easily propitiated with sacrifices and prayers.As to the opinion about the Gods which may some day become clear to you,I advise you go wait and consider if it be true or not;ask of others,and above all of the legislator.
In the meantime take care that you do not offend against the Gods.For the duty of the legislator is and always will be to teach you the truth of these matters.
Cle.Our address,Stranger,thus far,is excellent.
Ath.Quite true,Megillus and Cleinias,but I am afraid that we have unconsciously lighted on a strange doctrine.
Cle.What doctrine do you mean?
Ath.The wisest of all doctrines,in the opinion of many.
Cle.I wish that you would speak plainer.
Ath.The doctrine that all things do become,have become,and will become,some by nature,some by art,and some by chance.
Cle.Is not that true?
Ath.Well,philosophers are probably right;at any rate we may as well follow in their track,and examine what is the meaning of them and their disciples.
Cle.By all means.
Ath.They say that the greatest and fairest things are the work of nature and of chance,the lesser of art,which,receiving from nature the greater and primeval creations,moulds and fashions all those lesser works which are generally termed artificial.
Cle.How is that?