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μεν δή νομοθέτης ο θεός ου μέμψεται. κείσθω γαρ ο νόμος
ούτος, μη κεκτησθαι θεών εν ιδίαις οικίαις ιερά· τον δε
φανέντα κεκτημένον έτερα και οργιάζοντα πλήν τα δημό-
σια, εάν μεν άδικον μηδέν των μεγάλων και ανοσίων ειρ-
γασμένος ανήρ ή και γυνή κεκτηται τις, ο μεν αισθόμενος
και εισαγγελλέτω τοϊς νομοφύλαξιν, οι δε προσταττόντων
εις τα δημόσια αποφέρειν ιερά τα ίδια, μη πείθοντες δε
ζημιoύντων, έως αν απενεχθή. εάν δέ τις ασεβήσας μη
παιδίων αλλ' ανδρών ασέβημα ανοσίων γένηται φανερός,
είτε εν ιδίοις ίδρυσάμενος, είτ' εν δημοσίους θύσας ιερά θε-
οίς οίστισινούν, ώς καθαρός ών θύων, θανάτω ζημιούσ-
θω· το δέ, παιδίων ή μή, κρίναντες νομοφύλακες, εις το
δικαστήριον ούτως εισαγαγόντες, την της ασεβείας δίκην
τούτοις επιτελούντων.

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folly in Israel. The same sentiment may often be found in the
Greek poets. Compare, especially, Hesiod, Works and Days, 223:

Πολλάκι και ξύμπασα πόλις κακου ανδρός απηύρα,
όστις αλιτραίνει και ατάσθαλα μηχανάαται.
τοίσιν δ' ουρανόθεν μέγ επήλασε πημα Κρονίων,
λιμόν ομού και λοιμόν· αποφθινύθουσι δε λαοί.
ουδέ γυναίκες τίκτουσιν μινύθουσι δε οίκοι,
Ζηνός φραγμοσύνησιν Όλυμπίου· άλλοτε δ' αύτε
ή των γε στρατόν ευρύν απώλεσεν, ή όγε τείχος,
ή νέας εν πόντο Κρονίδης αποτίνυται αυτών.

to εν έτει

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EXTENDED NOTES

AND

DISSERTATIONS,

SUGGESTED BY PASSAGES IN THE TEXT, ON SOME OF THE PRINCIPAL

POINTS OF THE

PLATONIC PHILOSOPHY AND THEOLOGY,

ESPECIALLY AS COMPARED WITH THE HOLY SCRIPTURES;

TOGETHER WITH

SOME EXPLANATIONS OF DIFFICULT PASSAGES AT GREATER LENGTH THAN

WOULD BE CONVENIENT IN MARGINAL OBSERVATIONS.

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EXTENDED NOTES

AND

DISSERTATIONS.

I. The Platonic View of the Parental and Filial Relations, and

the Ancient Doctrine generally on this Subject. PAGE 2, LINE 8. 'Ecç dè yovéas. A misconception of the end and scope of the Republic, or, as it should be more properly styled, The Dialogue on the Nature of Right or Righteousness (Tepi dikalov), has subjected the name of Plato to great reproach. He has been charged with main. taining, in the fifth book of that dialogue, sentiments which, if carried out, would result in the utter overthrow of all the domestic relations. A defence, had we space for it here, might be derived from the peculiar parabolical or allegorical nature of that work, and from the evident absence of any design that it should serve as the model of any actual existing polity. Whether, however, this be regarded as a right view of the Republic or not, and whatever we may think of the justice of the charge to which he may there be thought to have exposed himself, there can be no doubt that in this treatise (Trepi vouwv), in which he means to appear in the character of a serious legislator for a really practicable, if not existing state, he takes special pains to remove the reproach to which, even in his own day, he had been subjected on account of the passages

referred to. This long dialogue on legislation was the work of his old age, and in it he strives to set in the highest light the sanctity of the domestic, and especially the filial and pa

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