THE FIRST PART OF PLATO’S TIMAEUS, TRANSLATED BY THE ILLUSTRIOUS AND MOST LEARNED CHALCIDIUS. THE SPEAKERS ARE SOCRATES, TIMAEUS, HERMOCRATES, AND CRITIAS.

SOCRATES.

ONE, two, three. But where is the fourth of your number, Timaeus? Socrates is counting his guests from the previous day's discussion. The "fourth" is likely Plato himself, who was reportedly ill. I look for him here, for you were the guests at yesterday’s feast of words, and today you should be the providers and hosts, presiding according to our agreement.

TIMAEUS. A sudden illness, as often happens, has delayed him. He certainly would not have willingly deprived himself of such a gathering and the discussion of such great matters.

SOCRATES. Therefore, it will be your duty, and that of these others, to fill the void left by your absent partner.

TIMAEUS. You ask what is fair; indeed, we shall all strive to the best of our abilities. For it would not be right for us, having been so sumptuously entertained by you yesterday, to provide a banquet of lesser preparation in return.

SOCRATES. Do you remember the outline of the discussion I prescribed for you?

TIMAEUS. We remember some of it; as for the parts where our memory falters, you are here to suggest them in due time. Or rather, if it is not too much trouble, briefly retrace what was said from the beginning, so that the established order may be made firm.

SOCRATES. So it shall be. The heart of yesterday’s dispute (unless I am mistaken) was the Republic: original: "res publica" what sort of state seemed best to me, and with what institutions and customs for its citizens.

TIMAEUS. To us who listened, Socrates, it was approved exactly as you wished.

SOCRATES. What of this? Did we not separate the youth destined for military affairs from the farmers and the practitioners of other arts?

TIMAEUS. So it was done.

SOCRATES. Assigning to the others what was granted to each by their particular nature, we enjoined this single duty upon those who handle war for the safety of all: the protection of the city. This is either against foreign enemies or against internal and domestic foes. They should be mild in judgment toward those who obey—as they are kinsmen and friends by nature—but harsh against armed lines in the clashes of war. original: "martiis," referring to Mars, the god of war. For they are endowed with a two-fold nature: in the defense of the fatherland and citizens, they are fierce; yet in the duties of peace, they are governed by a wise reverence. Thus, they are gentle to their own and fierce toward foreigners.

TIMAEUS. We remember.

SOCRATES. And what of the training for this two-sided nature? Did we not establish their nourishment through physical exercise and the struggle of the gymnasiums, and likewise the tranquility of their souls through the charms and affability of music and other institutions which it is fitting for noble youths to know?

TIMAEUS. Without a doubt.

SOCRATES. But for those raised with this education, we declared that no private possession of gold, silver, or other furniture should be permitted or even thought of. Instead, they should be content with a salary alone, provided by those whose safety they protect, so that there is enough for all in common. They are to be occupied with guarding the common safety and cease from any other specific labor.

TIMAEUS. All these things were said in this manner.

SOCRATES. I believe mention was also made of women: that it is fitting for them to be shaped with a nature similar to the males, without any difference in character, so that both sexes may be governed by the same common institutions. And what of the procreation and raising of children? Was this not also memorable—though it seems to be spoken against the common opinion and custom of life—regarding the holding of marriages in common and children in common? The idea was that no one should recognize their own offspring, so that all may show the reverence of kinship to everyone. Those of the same age are led by the charity and goodwill of brothers and sisters; to those older, the reverence of parents is shown; to those even older, the respect for grandparents and ancestors; and toward those younger, the debt of love and indulgence for children and grandchildren is strengthened.

TIMAEUS. These things are also easy to remember and are perfectly retained by us.

SOCRATES. And what of the plan where, to avoid hatred and rivalry among those marrying, the better-behaved maidens are assigned to the better men by a drawing of lots, and the inferior to the inferior? Do you not remember that most healthy "deception of the lot" managed by the officials in charge of marriages for both sexes, so that each man might blame his own bad luck for an unlucky draw, [rather than the rulers]?