ΣΩ. ἃ μὲν γὰρ αὐτῶν σμικρότητι ἤμπισχεν, πτηνὸν φυγὴν ἢ κατάγειον οἴκησιν ἔνεμεν· ἃ δὲ ηὖξε μεγέθει, τῷδε αὐτῷ αὐτὰ ἔσῳζεν· καὶ τἆλλα οὕτως ἐπανισῶν ἔνεμεν. ταῦτα δὲ ἐμηχανᾶτο εὐλάβειαν ἔχων μή τι γένος ἀϊστωθείη· ἐπειδὴ δὲ αὐτοῖς ἀλληλοφθοριῶν διαφυγὰς ἐπήρκεσε, πρὸς τὰς ἐκ Διὸς ὥρας εὐμάρειαν ἐμηχανᾶτο ἀμφιεννὺς αὐτὰ πυκναῖς τε θριξὶν καὶ στερεοῖς δέρμασιν, ἱκανοῖς μὲν ἀμῦναι χειμῶνα, δυνατοῖς δὲ καὶ καύματα, καὶ εἰς εὐνὰς ἰοῦσιν ὅπως ὑπάρχοι τὰ αὐτὰ ταῦτα στρωμνὴ οἰκεία τε καὶ αὐτοφυὴς ἑκάστῳ· καὶ ὑποδῶν τὰ μὲν ὁπλαῖς, τὰ δὲ [θριξὶν καὶ] δέρμασιν στερεοῖς καὶ ἀναίμοις. τοὐντεῦθεν τροφὰς ἄλλοις ἄλλας ἐξεπόριζεν, τοῖς μὲν ἐκ γῆς βοτάνην, ἄλλοις δὲ δένδρων καρπούς, τοῖς δὲ ῥίζας· ἔστι δʼ οἷς ἔδωκεν εἶναι τροφὴν ζῴων ἄλλων βοράν· καὶ τοῖς μὲν ὀλιγογονίαν προσῆψε, τοῖς δʼ ἀναλισκομένοις ὑπὸ τούτων πολυγονίαν, σωτηρίαν τῷ γένει πορίζων. ἅτε δὴ οὖν οὐ πάνυ τι σοφὸς ὢν ὁ Ἐπιμηθεὺς ἔλαθεν αὑτὸν καταναλώσας τὰς δυνάμεις εἰς τὰ ἄλογα· λοιπὸν δὴ ἀκόσμητον ἔτι αὐτῷ ἦν τὸ ἀνθρώπων γένος, καὶ ἠπόρει ὅτι χρήσαιτο. ἀποροῦντι δὲ αὐτῷ ἔρχεται Προμηθεὺς ἐπισκεψόμενος τὴν νομήν, καὶ ὁρᾷ τὰ μὲν ἄλλα ζῷα ἐμμελῶς πάντων ἔχοντα, τὸν δὲ ἄνθρωπον γυμνόν τε καὶ ἀνυπόδητον καὶ ἄστρωτον καὶ ἄοπλον· ἤδη δὲ καὶ ἡ εἱμαρμένη ἡμέρα παρῆν, ἐν ᾗ ἔδει καὶ ἄνθρωπον ἐξιέναι ἐκ γῆς εἰς φῶς. ἀπορίᾳ οὖν σχόμενος ὁ Προμηθεὺς ἥντινα σωτηρίαν τῷ ἀνθρώπῳ εὕροι, κλέπτει Ἡφαίστου καὶ Ἀθηνᾶς τὴν ἔντεχνον σοφίαν σὺν πυρί—ἀμήχανον γὰρ ἦν ἄνευ πυρὸς αὐτὴν κτητήν τῳ ἢ χρησίμην γενέσθαι—καὶ οὕτω δὴ δωρεῖται ἀνθρώπῳ. τὴν μὲν οὖν περὶ τὸν βίον σοφίαν ἄνθρωπος ταύτῃ ἔσχεν, τὴν δὲ πολιτικὴν οὐκ εἶχεν· ἦν γὰρ παρὰ τῷ Διί. τῷ δὲ Προμηθεῖ εἰς μὲν τὴν ἀκρόπολιν τὴν τοῦ Διὸς οἴκησιν οὐκέτι ἐνεχώρει εἰσελθεῖν—πρὸς δὲ καὶ αἱ Διὸς φυλακαὶ φοβεραὶ ἦσαν—εἰς δὲ τὸ τῆς Ἀθηνᾶς καὶ Ἡφαίστου οἴκημα τὸ κοινόν, ἐν ᾧ ἐφιλοτεχνείτην, λαθὼν εἰσέρχεται, καὶ κλέψας τήν τε ἔμπυρον τέχνην τὴν τοῦ Ἡφαίστου καὶ τὴν ἄλλην τὴν τῆς Ἀθηνᾶς δίδωσιν ἀνθρώπῳ, καὶ ἐκ τούτου εὐπορία μὲν ἀνθρώπῳ τοῦ βίου γίγνεται, Προμηθέα δὲ διʼ Ἐπιμηθέα ὕστερον, ᾗπερ λέγεται, κλοπῆς δίκη μετῆλθεν.
There were some to whom he gave strength without swiftness, while he equipped the weaker with swiftness; some he armed, and others he left unarmed; and devised for the latter some other means of preservation, making some large, and having their size as a protection, and others small, whose nature was to fly in the air or burrow in the ground; this was to be their way of escape. Thus did he compensate them with the view of preventing any race from becoming extinct. And when he had provided against their destruction by one another, he contrived also a means of protecting them against the seasons of heaven; clothing them with close hair and thick skins sufficient to defend them against the winter cold and able to resist the summer heat, so that they might have a natural bed of their own when they wanted to rest; also he furnished them with hoofs and hair and hard and callous skins under their feet. Then he gave them varieties of food,—herb of the soil to some, to others fruits of trees, and to others roots, and to some again he gave other animals as food. And some he made to have few young ones, while those who were their prey were very prolific; and in this manner the race was preserved. Thus did Epimetheus, who, not being very wise, forgot that he had distributed among the brute animals all the qualities which he had to give,—and when he came to man, who was still unprovided, he was terribly perplexed. Now while he was in this perplexity, Prometheus came to inspect the distribution, and he found that the other animals were suitably furnished, but that man alone was naked and shoeless, and had neither bed nor arms of defence. The appointed hour was approaching when man in his turn was to go forth into the light of day; and Prometheus, not knowing how he could devise his salvation, stole the mechanical arts of Hephaestus and Athene, and fire with them (they could neither have been acquired nor used without fire), and gave them to man. Thus man had the wisdom necessary to the support of life, but political wisdom he had not; for that was in the keeping of Zeus, and the power of Prometheus did not extend to entering into the citadel of heaven, where Zeus dwelt, who moreover had terrible sentinels; but he did enter by stealth into the common workshop of Athene and Hephaestus, in which they used to practise their favourite arts, and carried off Hephaestus’ art of working by fire, and also the art of Athene, and gave them to man. And in this way man was supplied with the means of life. But Prometheus is said to have been afterwards prosecuted for theft, owing to the blunder of Epimetheus.
ΣΩ. ἐπειδὴ δὲ ὁ ἄνθρωπος θείας μετέσχε μοίρας, πρῶτον μὲν διὰ τὴν τοῦ θεοῦ συγγένειαν ζῴων μόνον θεοὺς ἐνόμισεν, καὶ ἐπεχείρει βωμούς τε ἱδρύεσθαι καὶ ἀγάλματα θεῶν· ἔπειτα φωνὴν καὶ ὀνόματα ταχὺ διηρθρώσατο τῇ τέχνῃ, καὶ οἰκήσεις καὶ ἐσθῆτας καὶ ὑποδέσεις καὶ στρωμνὰς καὶ τὰς ἐκ γῆς τροφὰς ηὕρετο. οὕτω δὴ παρεσκευασμένοι κατʼ ἀρχὰς ἄνθρωποι ᾤκουν σποράδην, πόλεις δὲ οὐκ ἦσαν· ἀπώλλυντο οὖν ὑπὸ τῶν θηρίων διὰ τὸ πανταχῇ αὐτῶν ἀσθενέστεροι εἶναι, καὶ ἡ δημιουργικὴ τέχνη αὐτοῖς πρὸς μὲν τροφὴν ἱκανὴ βοηθὸς ἦν, πρὸς δὲ τὸν τῶν θηρίων πόλεμον ἐνδεής —πολιτικὴν γὰρ τέχνην οὔπω εἶχον, ἧς μέρος πολεμική— ἐζήτουν δὴ ἁθροίζεσθαι καὶ σῴζεσθαι κτίζοντες πόλεις· ὅτʼ οὖν ἁθροισθεῖεν, ἠδίκουν ἀλλήλους ἅτε οὐκ ἔχοντες τὴν πολιτικὴν τέχνην, ὥστε πάλιν σκεδαννύμενοι διεφθείροντο. Ζεὺς οὖν δείσας περὶ τῷ γένει ἡμῶν μὴ ἀπόλοιτο πᾶν, Ἑρμῆν πέμπει ἄγοντα εἰς ἀνθρώπους αἰδῶ τε καὶ δίκην, ἵνʼ εἶεν πόλεων κόσμοι τε καὶ δεσμοὶ φιλίας συναγωγοί. ἐρωτᾷ οὖν Ἑρμῆς Δία τίνα οὖν τρόπον δοίη δίκην καὶ αἰδῶ ἀνθρώποις· «πότερον ὡς αἱ τέχναι νενέμηνται, οὕτω καὶ ταύτας νείμω; νενέμηνται δὲ ὧδε· εἷς ἔχων ἰατρικὴν πολλοῖς ἱκανὸς ἰδιώταις, καὶ οἱ ἄλλοι δημιουργοί· καὶ δίκην δὴ καὶ αἰδῶ οὕτω θῶ ἐν τοῖς ἀνθρώποις, ἢ ἐπὶ πάντας νείμω;» «ἐπὶ πάντας,» ἔφη ὁ Ζεύς, «καὶ πάντες μετεχόντων· οὐ γὰρ ἂν γένοιντο πόλεις, εἰ ὀλίγοι αὐτῶν μετέχοιεν ὥσπερ ἄλλων τεχνῶν· καὶ νόμον γε θὲς παρʼ ἐμοῦ τὸν μὴ δυνάμενον αἰδοῦς καὶ δίκης μετέχειν κτείνειν ὡς νόσον πόλεως.» οὕτω δή, ὦ Σώκρατες, καὶ διὰ ταῦτα οἵ τε ἄλλοι καὶ Ἀθηναῖοι, ὅταν μὲν περὶ ἀρετῆς τεκτονικῆς ᾖ λόγος ἢ ἄλλης τινὸς δημιουργικῆς, ὀλίγοις οἴονται μετεῖναι συμβουλῆς, καὶ ἐάν τις ἐκτὸς ὢν τῶν ὀλίγων συμβουλεύῃ, οὐκ ἀνέχονται, ὡς σὺ φῄς—εἰκότως, ὡς ἐγώ φημι—
Now man, having a share of the divine attributes, was at first the only one of the animals who had any gods, because he alone was of their kindred; and he would raise altars and images of them. He was not long in inventing articulate speech and names; and he also constructed houses and clothes and shoes and beds, and drew sustenance from the earth. Thus provided, mankind at first lived dispersed, and there were no cities. But the consequence was that they were destroyed by the wild beasts, for they were utterly weak in comparison of them, and their art was only sufficient to provide them with the means of life, and did not enable them to carry on war against the animals: food they had, but not as yet the art of government, of which the art of war is a part. After a while the desire of self-preservation gathered them into cities; but when they were gathered together, having no art of government, they evil intreated one another, and were again in process of dispersion and destruction. Zeus feared that the entire race would be exterminated, and so he sent Hermes to them, bearing reverence and justice to be the ordering principles of cities and the bonds of friendship and conciliation. Hermes asked Zeus how he should impart justice and reverence among men:—Should he distribute them as the arts are distributed; that is to say, to a favoured few only, one skilled individual having enough of medicine or of any other art for many unskilled ones? ‘Shall this be the manner in which I am to distribute justice and reverence among men, or shall I give them to all?’ ‘To all,’ said Zeus; ‘I should like them all to have a share; for cities cannot exist, if a few only share in the virtues, as in the arts. And further, make a law by my order, that he who has no part in reverence and justice shall be put to death, for he is a plague of the state.’
And this is the reason, Socrates, why the Athenians and mankind in general, when the question relates to carpentering or any other mechanical art, allow but a few to share in their deliberations; and when any one else interferes, then, as you say, they object, if he be not of the favoured few; which, as I reply, is very natural. But when they meet to deliberate about political virtue, which proceeds only
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