ψυχῇ ὁ ἄνθρωπος. Ἐπειδὰν οὖν ἀφίκωνται παρὰ τὸν Ε δικαστήν, οἱ μὲν ἐκ τῆς ̓Ασίας παρὰ τὸν Ραδάμανθυν, ὁ Ραδάμανθυς ἐκείνους ἐπιστήσας θεᾶται ἑκάστου τὴν ψυχήν, οὐκ εἰδὼς ὅτου ἐστίν, ἀλλὰ ἀλλὰ πολλάκις τοῦ μεγάλου βασιλέως ἐπιλαβόμενος ἢ ἄλλου ὁτουοῦν βασιλέως ἢ δυνάστου κατεῖδεν κατεῖδεν οὐδὲν ὑγιες ὂν τῆς ψυχῆς, ἀλλὰ διαμεμαστιγωμένην καὶ οὐλῶν μεστὴν ὑπὸ ἐπιορκιῶν καὶ 525 ἀδικίας, ἃ ἑκάστῳ ἡ πρᾶξις αὐτοῦ ἐξωμόρξατο εἰς τὴν ψυχήν, καὶ πάντα σκολιὰ ὑπὸ ψεύδους καὶ ἀλαζονείας καὶ οὐδὲν εὐθὺ διὰ τὸ ἄνευ ἀληθείας τεθράφθαι· καὶ ὑπὸ ἐξουσίας καὶ τρυφῆς καὶ ὕβρεως καὶ ἀκρατίας τῶν πράξεων ἀσυμμετρίας τε καὶ αἰσχρότητος γέμουσαν τὴν ψυχὴν εἶδεν. ἰδὼν δὲ ἀτίμως ταύτην ἀπέπεμψεν εὐθὺ τῆς φρουρᾶς, οἱ μέλλει ἐλθοῦσα ἀνατλῆναι τὰ προσήκοντα πάθη.

B Προσήκει δὲ παντὶ τῷ ἐν τιμωρίᾳ ὄντι ὑπ ̓ ἄλλου ὀρθῶς τιμωρουμένῳ ἢ βελτίονι γίγνεσθαι καὶ ὀνίνασθαι ἢ παραδείγματι τοῖς ἄλλοις γίγνεσθαι, ἵν ̓ ἄλλοι ὁρῶντες πάσχοντα ἳ ἂν πάσχῃ φοβούμενοι βελτίους γίγνωνται. εἰσὶ δὲ οἱ μὲν ὠφελούμενοί τε καὶ δίκην διδόντες ὑπὸ θεῶν ΤΕ καὶ ἀνθρώπων οὗτοι, οἳ ἂν ἰάσιμα αμαρτήματα ἁμάρτωσιν· ὅμως δὲ δι' ἀλγηδόνων καὶ ὀδυνῶν γίγνεται αὐτοῖς ἡ ὠφέλεια καὶ ἐνθάδε καὶ ἐν "Αιδου· οὐ γὰρ οἷόν στε ἄλλως ἀδικίας ἀπαλλάττεσθαι· οἳ δ ̓ ἂν τὰ ἔσχατα ἀδικήσωσι καὶ διὰ τὰ τοιαῦτα ἀδικήματα ανίατοι γένωνται, ἐκ τούτων τὰ παραδείγματα γίγνεται, καὶ οὗτοι αὐτοὶ μὲν οὐκέτι ὀνίνανται οὐδέν, ἅτε ἀνίατοι ὄντες, ἄλλοι δὲ ὀνίνανται οἱ τούτους ὁρῶντες διὰ τὰς ἁμαρτίας τὰ μέγιστα καὶ ὀδυνηρότατα καὶ φοβερώτατα πάθη πάσχοντας τὸν ἀεὶ χρόνον, ἀτεχνῶς παραδείγματα ανηρτημένους ἐκεῖ ἐν "Αιδου ἐν τῷ δεσμωτηρίῳ, τοῖς ἀεὶ τῶν ἀδίκων ἀφικνουμένοις D θεάματα καὶ νουθετήματα. ὧν ἐγώ φημι ἕνα καὶ ̓Αρχέλαον ἔσεσθαι, εἰ ἀληθῆ λέγει Πῶλος, καὶ ἄλλον ὅστις ἂν τοιοῦτος τύραννος ᾖ. οἶμαι δὲ καὶ τοὺς πολλοὺς εἶναι τοὺς τούτων τῶν παραδειγμάτων ἐκ τυράννων καὶ βασιλέων καὶ δυναστῶν καὶ τὰ τῶν πόλεων πραξάντων γεγονότας· οὗτοι γὰρ διὰ τὴν ἐξουσίαν μέγιστα καὶ ἀνοσιώτατα ἁμαρτήματα ἁμαρτάνουσι. μαρτυρεῖ δὲ τούτοις καὶ Ὅμηρος· βασιλέας γὰρ καὶ δυνάστας ἐκεῖνος πεποίηκε τοὺς ἐν

come before the

Wherefore, when they from Asia are presence of Rhadamanthys their Judge, he causeth them to stand, and looketh at the Soul of each, not knowing whose Soul it is; but perchance having gotten hold of the Soul of the Great King, or of some other King or Ruler, perceiveth that it hath no soundness, but is seamed with the marks of many stripes, and full of the scars of perjuries and unrighteousness, according as the doings of each have stamped on his Soul their signs; and all therein is crooked by reason of falsehood and boasting, and nothing straight, because he hath been bred up without truth; and by reason of pride and luxury and wantonness and incontinency in his life, his Soul is altogether deformed and foul. This Soul then the Judge seeth, and having seen, sendeth with dishonour straightway unto the prison, whither it must go and endure the torments appointed for it. Now, it is appointed for every one who is punished, if he be punished righteously by another, either to become better and himself receive benefit, or to be set forth for an example unto others, that they, seeing his torments, may fear and become better. Now, they who are profited the while they pay unto Gods and Men the penalty of their sins, are they whose sins may be cured. Through afflictions and pains there cometh unto them profit both here and in the House of Hades; for otherwise can no man be rid of unrighteousness.

But they who have sinned to the utmost, and by reason of their great sins are beyond cure, they are the examples whereof I spake; for now they cannot themselves be benefited, inasmuch as they are beyond cure, but other men are benefited, when they see them by reason of their sins suffering torments exceeding great and terrible for evermore, being verily examples hung up in the House of Hades, in the prison-house, for a spectacle and admonition unto every sinner which cometh.

Of these that be set forth for examples I say that Archelaus will be, if Polus speaketh truly; and any other Prince that is like unto him. Most, methinks, were Princes and Kings and Rulers and Chief Men in their cities; for they, by reason of the power they have, do sin more heinously than other men. Whereof Homer is witness, in that he telleth that they which are tormented in the House of Hades for evermore

Ε"Αιδου τὸν ἀεὶ χρόνον τιμωρουμένους, Τάνταλον καὶ Σίσυφον καὶ Τιτυόν. Θερσίτην δέ, καὶ εἴ τις ἄλλος πονηρὸς ἦν ἰδιώτης, οὐδεὶς πεποίηκε μεγάλαις τιμωρίαις συνεχόμενον ὡς ἀνίατον· οὐ γάρ, οἶμαι, ἐξῆν αὐτῷ· διὸ καὶ εὐδαιμονέστερος ἦν ἢ οἷς ἐξῆν. ἀλλὰ γάρ, ὦ Καλλίκλεις, ἐκ τῶν 526 δυναμένων εἰσὶ καὶ οἱ σφόδρα πονηροὶ γιγνόμενοι ἄνθρωποι· οὐδὲν μὴν κωλύει καὶ ἐν τούτοις ἀγαθοὺς ἄνδρας ἐγγίγνεσθαι, καὶ σφόδρα γε ἄξιον ἄγασθαι τῶν γιγνομένων· χαλεπὸν γάρ, ὦ Καλλίκλεις, καὶ πολλοῦ ἐπαίνου ἄξιον ἐν μεγάλῃ ἐξουσίᾳ τοῦ ἀδικεῖν γενόμενον δικαίως διαβιῶναι. ὀλίγοι δὲ γίγνονται οἱ τοιοῦτοι· ἐπεὶ καὶ ἐνθάδε καὶ ἄλλοθι γεγόνασιν, οἶμαι δὲ καὶ ἔσονται καλοὶ κἀγαθοὶ ταύτην Β τὴν ἀρετήν, τὴν τοῦ δικαίως διαχειρίζειν ἃ ἄν τις ἐπιτρέπῃ· εἰς δὲ καὶ πάνυ ἐλλόγιμος γέγονε καὶ εἰς τοὺς ἄλλους Έλληνας, Αριστείδης ὁ Λυσιμάχου. οἱ δὲ πολλοί, ώ ἄριστε, κακοὶ γίγνονται τῶν δυναστῶν.

Ὅπερ οὖν ἔλεγον, ἐπειδὰν ὁ Ραδάμανθυς ἐκεῖνος τοιοῦτόν τινα λάβῃ, ἄλλο μὲν περὶ αὐτοῦ οὐκ οἶδεν οὐδέν, οὔθ' ὅστις οὔθ ̓ ὧντινων, ὅτι δὲ πονηρός τις καὶ τοῦτο κατιδὼν ἀπέπεμψεν εἰς τάρταρον ἐπισημηνάμενος, ἐάν τε Ο ἰάσιμος ἐάν τε ἀνίατος δοκῇ εἶναι· ὁ δὲ ἐκεῖσε ἀφικόμενος τὰ προσήκοντα πάσχει. ἐνίοτε δ ̓ ἄλλην εἰσιδὼν ὁσίως βεβιωκυίαν καὶ μετ ̓ ἀληθείας, ἀνδρὸς ἰδιώτου ἢ ἄλλου τινός, μάλιστα μέν, ἔγωγέ φημι, ὦ Καλλίκλεις, φιλοσόφου τὰ αὑτοῦ πράξαντος καὶ οὐ πολυπραγμονήσαντος ἐν τῷ βίῳ, ἠγάσθη τε καὶ ἐς μακάρων νήσους ἀπέπεμψε. ταὐτὰ ταῦτα καὶ ὁ Αἰακός. ἑκάτερος δὲ τούτων ῥάβδον ἔχων δικάζει. ὁ δὲ Μίνως ἐπισκοπῶν κάθηται, μόνος ἔχων Ο χρυσοῦν σκήπτρον, ὥς φησιν Ὀδυσσεὺς ὁ Ὁμήρου ἰδεῖν αὐτὸν

χρύσεον σκήπτρον ἔχοντα, θεμιστεύοντα νέκυσσιν.

Ἐγὼ μὲν οὖν, ὦ Καλλίκλεις, ὑπὸ τούτων τῶν λόγων πέπεισμαι, καὶ σκοπῶ, ὅπως ἀποφανοῦμαι τῷ κριτῇ ὡς ὑγιεστάτην τὴν ψυχήν. χαίρειν οὖν ἐάσας τὰς τιμὰς τὰς

are Kings and Rulers, to wit, Tantalus, and Sisyphus, and Tityus. But of Thersites, or any other Commoner which was an evildoer, no poet hath told that he is held in great torments as being beyond cure: nay, methinks, such an one had not the opportunity to sin greatly. Wherefore also he was happier than those who had opportunity. Verily, O Callicles, 'tis from among those who have power that the greatest sinners come, notwithstanding even among these may good men arise; whom, when they are found, it is most meet to reverence, for 'tis a hard thing, O Callicles, and worthy of all praise, for a man, who hath great opportunity to do injustice, to live justly all his days. Few such are found; yet are some found; for both here and elsewhere have there arisen, and, methinks, will arise again, men of a noble virtue and just conduct in those matters whereof charge at any time is given unto them: of whom was Aristides, the son of Lysimachus, a man famous throughout all Greece: but I tell thee, Sir, of them that have power in cities the most part are alway evil.

When one of these evil men, therefore, standeth, as I told, before Rhadamanthys the Judge, he knoweth nought else concerning him, neither who he is nor whose son, but only this, that he is one of the wicked; and perceiving this, sendeth him away unto Tartarus, having put a mark upon him to signify whether he can be cured or no: and he, coming to that place, there suffereth that which is due.

But perchance the Judge seeth a Soul that hath lived in holiness and truth; it may be, the Soul of a Common Man or of some other; but in most likelihood, say I, of a Philosopher, Callicles, who hath minded his own matters and been no busybody in his life. That Soul pleaseth the eye of Rhadamanthys, and he sendeth it away to the Islands of the Blessed.

In like manner Aeacus also judgeth. And each of these sitteth in judgment holding a rod in his hand. But Minos is seated as president over them; and he alone hath a golden sceptre, as Homer his Odysseus telleth, that he saw him "with a golden sceptre in his hand giving laws unto the Dead."

I am persuaded, O Callicles, that these things that are told are true. Wherefore I consider how I shall show my Soul most faultless before the Judge. I will take my farewell

τῶν πολλῶν ἀνθρώπων, τὴν ἀλήθειαν σκοπῶν πειράσομαι τῷ ὄντι ὡς ἂν δύνωμαι βέλτιστος ὢν καὶ ζῆν καί, ἐπειδὰν Ε ἀποθνήσκω, ἀποθνήσκειν. παρακαλῶ δὲ καὶ τοὺς ἄλλους πάντας ἀνθρώπους, καθ ̓ ὅσον δύναμαι, καὶ δὴ καὶ σὲ ἀντιπαρακαλῶ ἐπὶ τοῦτον τὸν βίον καὶ τὸν ἀγῶνα τοῦτον, ὃν ἐγώ φημι ἀντὶ πάντων τῶν ἐνθάδε ἀγώνων εἶναι, καὶ ὀνειδίζω σοι, ὅτι οὐχ οἷός τ ̓ ἔσει σαυτῷ βοηθῆσαι, ὅταν ἡ δίκη σοι ἢ καὶ ἡ κρίσις ἣν νῦν δὴ ἐγὼ ἔλεγον, ἀλλὰ ἐλθὼν παρὰ τὸν δικαστὴν τὸν τῆς Αἰγίνης υἱόν, ἐπειδάν 527 σου ἐπιλαβόμενος ἄγῃ, χασμήσει καὶ ὀλιγγιάσεις οὐδὲν ἧττον ἢ ἐγὼ ἐνθάδε σὺ ἐκεῖ, καὶ σε ἴσως τυπτήσει τις καὶ ἐπὶ κόρρης ἀτίμως καὶ πάντως προπηλακιεῖ. Τάχα δ' οὖν ταῦτα μυθός σοι δοκεῖ λέγεσθαι, ὥσπερ γραός, καὶ καταφρονεῖς αὐτῶν. καὶ οὐδέν γ ̓ ἂν ἦν θαυμαστὸν καταφρονεῖν τούτων, εἴ πῃ ζητοῦντες εἴχομεν αὐτῶν βελτίω καὶ ἀληθέστερα εὑρεῖν· νῦν δὲ ὁρᾷς, ὅτι τρεῖς ὄντες ὑμεῖς, οἵπερ σοφώτατοί ἐστε τῶν νῦν Ελλήνων, σύ τε καὶ Πῶλος Β καὶ Γοργίας, οὐκ ἔχετε ἀποδεῖξαι, ὡς δεῖ ἄλλον τινὰ βίον ζῆν ἢ τοῦτον, ὅσπερ καὶ ἐκεῖσε φαίνεται συμφέρων, ἀλλ ̓ ἐν τοσούτοις λόγοις τῶν ἄλλων ἐλεγχομένων μόνος οὗτος ἠρεμεῖ ὁ λόγος, ὡς εὐλαβητέον ἐστὶ τὸ ἀδικεῖν μᾶλλον ἢ τὸ ἀδικεῖσθαι, καὶ παντὸς μᾶλλον ἀνδρὶ μελετητέον οὐ τὸ δοκεῖν εἶναι ἀγαθόν, ἀλλὰ τὸ εἶναι καὶ ἰδίᾳ καὶ δημοσίᾳ· ἐὰν δέ τις κατά τι κακός γίγνηται, κολαστέος ἐστί, καὶ τοῦτο δεύτερον ἀγαθὸν μετὰ τὸ εἶναι δίκαιον, τὸ γίγνεσθαι καὶ κολαζόμενον διδόναι δίκην· καὶ πᾶσαν κολακείαν καὶ τὴν περὶ ἑαυτὸν καὶ τὴν περὶ τοὺς ἄλλους, καὶ περὶ ὀλίγους καὶ περὶ πολλούς, φευκτέον· καὶ τῇ ῥητορικῇ οὕτω χρηστέον, ἐπὶ τὸ δίκαιον ἀεί, καὶ τῇ ἄλλῃ πάσῃ πράξει.