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| <title>Plato's Republic Book I</title> | ||
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| <resp>translated by</resp> | ||
| <name xml:id="PS01">Paul Shorey</name> | ||
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| <publisher>Tufts University</publisher> | ||
| <pubPlace>Medford, MA</pubPlace> | ||
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| <date when="2023"/> | ||
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| <name>Paul Shorey</name> | ||
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| <name xml:id="MC01">Molly Clawson</name> | ||
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| <resp>commentary by</resp> | ||
| <name xml:id="TB01">Taylor Bram</name> | ||
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| <name xml:id="RB01">Ryan Botsaris</name> | ||
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| <p>Text adapted from the Perseus Digital Library.</p> | ||
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| <head rend="bold">Plato’s Republic Book I, translated by Paul Shorey</head> | ||
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| <p> | ||
| <hi rend="italic">To see the connections, scroll down and click on the comment bubbles in the right-hand margin. To connect to other texts, click on the links in the comments. A list of all annotations is at the bottom of the page. You can also filter connections by who they are connections to, e.g. Aristotle, Stoics, Epicurus, Pyrrhonian Skeptics, etc.</hi></p> | ||
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| <p>[327a] I went down yesterday to the Peiraeus with Glaucon, the son of Ariston, to pay my devotions to the Goddess, and also because I wished to see how they would conduct the festival since this was its inauguration. I thought the procession of the citizens very fine, but it was no better than the show, made by the marching of the Thracian contingent.[327b]</p> | ||
| <p>After we had said our prayers and seen the spectacle we were starting for town when Polemarchus, the son of Cephalus, caught sight of us from a distance as we were hastening homeward and ordered his boy run and bid us to wait for him, and the boy caught hold of my himation from behind and said, “Polemarchus wants you to wait.” And I turned around and asked where his master was. “There he is,” he said, “behind you, coming this way. Wait for him.” “So we will,” said Glaucon, [327c] and shortly after Polemarchus came up and Adeimantus, the brother of Glaucon, and Niceratus, the son of Nicias, and a few others apparently from the procession. Whereupon Polemarchus said, “Socrates, you appear to have turned your faces townward and to be going to leave us.” “Not a bad guess,” said I. “But you see how many we are?” he said. “Surely.” “You must either then prove yourselves the better men or stay here.” “Why, is there not left,” said I, “the alternative of our persuading you that you ought to let us go?” “But could you persuade us,” said he, “if we refused to listen?” “Nohow,” said Glaucon. “Well, we won't listen, and you might as well make up your minds to it.” “Do you mean to say,” interposed Adeimantus, [328a] “that you haven't heard that there is to be a torchlight race this evening on horseback in honor of the Goddess?” “On horseback?” said I. “That is a new idea. Will they carry torches and pass them along to one another as they race with the horses, or how do you mean?” “That's the way of it,” said Polemarchus, “and, besides, there is to be a night festival which will be worth seeing. For after dinner we will get up and go out and see the sights and meet a lot of the lads there and have good talk. So stay [328b] and do as we ask.”</p> | ||
| <p>“It looks as if we should have to stay,” said Glaucon. “Well,” said I, “if it so be, so be it.”</p> | ||
| <p>So we went with them to Polemarchus's house, and there we found Lysias and Euthydemus, the brothers of Polemarchus, yes, and Thrasymachus, too, of Chalcedon, and Charmantides of the deme of Paeania, and Kleitophon the son of Aristonymus. And the father of Polemarchus, Cephalus, was also at home.</p> | ||
| <p>And I thought him much aged, [328c] for it was a long time since I had seen him. He was sitting on a sort of couch with cushions and he had a chaplet on his head, for he had just finished sacrificing in the court. So we went and sat down beside him, for there were seats there disposed in a circle. As soon as he saw me Cephalus greeted me and said, “You are not a very frequent visitor, Socrates. You don't often come down to the Peiraeus to see us. That is not right. For if I were still able to make the journey up to town easily there would be no need of your resorting hither, [328d] but we would go to visit you. But as it is you should not space too widely your visits here. For I would have you know that, for my part, as the satisfactions of the body decay, in the same measure my desire for the pleasures of good talk and my delight in them increase. Don't refuse then, but be yourself a companion to these lads and make our house your resort and regard us as your very good friends and intimates.” “Why, yes, Cephalus,” said I, “and I enjoy talking with the very aged. [328e] For to my thinking we have to learn of them as it were from wayfarers who have preceded us on a road on which we too, it may be, must some time fare—what it is like—is it rough and hard going or easy and pleasant to travel. And so now I would fain learn of you what you think of this thing, now that your time has come to it, the thing that the poets call ‘the threshold of old age.’ Is it a hard part of life to bear or what report have you to make of it?”</p> | ||
| <p>“Yes, indeed, Socrates,” he said, “I will tell you my own feeling about it.</p> | ||
| <p>[329a] For it often happens that some of us elders <note xml:id="cc01" resp="#MC01, #TB01, #RB01" type="gloss" place="margin">Connect Cephalus's perspective on living well from the end of his life (329a ff. (Greek)) with Aristotle's view of happiness as being defined over a "complete life" (NE I.7 1098a18-20 (Greek)), and his questions about whether one's happiness can be settled before (or even after) death (NE I.10-11 (Greek)</note> of about the same age come together and verify the old saw of like to like. At these reunions most of us make lament, longing for the lost joys of youth and recalling to mind the pleasures of wine, women, and feasts, and other things thereto appertaining, and they repine in the belief that the greatest things have been taken from them and that then they lived well and now it is no life at all. And some of them [329b] complain of the indignities that friends and kinsmen put upon old age and thereto recite a doleful litany of all the miseries for which they blame old age. But in my opinion, Socrates, they do not put the blame on the real cause. For if it were the cause I too should have had the same experience so far as old age is concerned, and so would all others who have come to this time of life. But in fact I have ere now met with others who do not feel in this way, and in particular I remember hearing Sophocles the poet greeted by a fellow who asked, [329c] 'How about your service of Aphrodite, Sophocles—is your natural force still unabated?' And he replied, 'Hush, man, most gladly have I escaped this thing you talk of, as if I had run away from a raging and savage beast of a master.' I thought it a good answer then and now I think so still more. For in very truth there comes to old age a great tranquillity in such matters and a blessed release. When the fierce tensions of the passions and desires relax, then is the word of Sophocles approved, [329d] and we are rid of many and mad masters. But indeed in respect of these complaints and in the matter of our relations with kinsmen and friends there is just one cause, Socrates—not old age, but the character of the man. For if men are temperate and cheerful even old age is only moderately burdensome. But if the reverse, old age, Socrates, and youth are hard for such dispositions.”</p> | ||
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