ΝΕ. ΣΩ. ὀρθότατα· ἀλλὰ γὰρ τοῦτο αὐτό, ὦ ξένε, πῶς ἄν τις γένος καὶ μέρος ἐναργέστερον γνοίη, ὡς οὐ ταὐτόν ἐστον ἀλλʼ ἕτερον ἀλλήλοιν;
ΞΕ. ὦ βέλτιστε ἀνδρῶν, οὐ φαῦλον προστάττεις, Σώκρατες. ἡμεῖς μὲν καὶ νῦν μακροτέραν τοῦ δέοντος ἀπὸ τοῦ προτεθέντος λόγου πεπλανήμεθα, σὺ δὲ ἔτι πλέον ἡμᾶς κελεύεις πλανηθῆναι. νῦν μὲν οὖν, ὥσπερ εἰκός, ἐπανίωμεν πάλιν· ταῦτα δὲ εἰς αὖθις κατὰ σχολὴν καθάπερ ἰχνεύοντες μέτιμεν. οὐ μὴν ἀλλὰ τοῦτό γε αὖ παντάπασιν φύλαξαι, μή ποτε παρʼ ἐμοῦ δόξῃς αὐτὸ ἐναργῶς διωρισμένον ἀκηκοέναι.
ΝΕ. ΣΩ. τὸ ποῖον;
ΞΕ. εἶδός τε καὶ μέρος ἕτερον ἀλλήλων εἶναι.
ΝΕ. ΣΩ. τί μήν;
ΞΕ. ὡς εἶδος μὲν ὅταν ᾖ του, καὶ μέρος αὐτὸ ἀναγκαῖον εἶναι τοῦ πράγματος ὅτουπερ ἂν εἶδος λέγηται· μέρος δὲ εἶδος οὐδεμία ἀνάγκη. ταύτῃ με ἢ ʼκείνῃ μᾶλλον, ὦ Σώκρατες, ἀεὶ φάθι λέγειν.
ΝΕ. ΣΩ. ταῦτʼ ἔσται.
ΞΕ. φράσον δή μοι τὸ μετὰ τοῦτο.
ΝΕ. ΣΩ. ποῖον;
ΞΕ. τὸ τῆς ἀποπλανήσεως ὁπόθεν ἡμᾶς δεῦρʼ ἤγαγεν. οἶμαι μὲν γὰρ μάλιστα, ὅθεν ἐρωτηθεὶς σὺ τὴν ἀγελαιοτροφίαν ὅπῃ διαιρετέον εἶπες μάλα προθύμως δύʼ εἶναι ζῴων γένη, τὸ μὲν ἀνθρώπινον, ἕτερον δὲ τῶν ἄλλων συμπάντων θηρίων ἕν.
ΝΕ. ΣΩ. ἀληθῆ.
ΞΕ. καὶ ἔμοιγε δὴ τότʼ ἐφάνης μέρος ἀφαιρῶν ἡγεῖσθαι καταλιπεῖν τὸ λοιπὸν αὖ πάντων γένος ἕν, ὅτι πᾶσι ταὐτὸν ἐπονομάζειν ἔσχες ὄνομα, θηρία καλέσας.
ΝΕ. ΣΩ. ἦν καὶ ταῦτα οὕτως.
ΞΕ. τὸ δέ γε, ὦ πάντων ἀνδρειότατε, τάχʼ ἄν, εἴ που φρόνιμόν ἐστί τι ζῷον ἕτερον, οἷον δοκεῖ τὸ τῶν γεράνων, ἤ τι τοιοῦτον ἄλλο, ὃ κατὰ ταὐτὰ ἴσως διονομάζει καθάπερ καὶ σύ, γεράνους μὲν ἓν γένος ἀντιτιθὲν τοῖς ἄλλοις ζῴοις καὶ σεμνῦνον αὐτὸ ἑαυτό, τὰ δὲ ἄλλα μετὰ τῶν ἀνθρώπων συλλαβὸν εἰς ταὐτὸ οὐδὲν ἄλλο πλὴν ἴσως θηρία προσείποι. πειραθῶμεν οὖν ἡμεῖς ἐξευλαβεῖσθαι πάνθʼ ὁπόσα τοιαῦτα.
ΝΕ. ΣΩ. πῶς;
ΞΕ. μὴ πᾶν τὸ τῶν ζῴων γένος διαιρούμενοι, ἵνα ἧττον αὐτὰ πάσχωμεν.
ΝΕ. ΣΩ. οὐδὲν γὰρ δεῖ.
ΞΕ. καὶ γὰρ οὖν καὶ τότε ἡμαρτάνετο ταύτῃ.
ΝΕ. ΣΩ. τί δή;
ΞΕ. τῆς γνωστικῆς ὅσον ἐπιτακτικὸν ἡμῖν μέρος ἦν που τοῦ ζῳοτροφικοῦ γένους, ἀγελαίων μὴν ζῴων. ἦ γάρ;
ΝΕ. ΣΩ. ναί.
Y. Soc. Very true; but that’s just the trouble, Stranger: how can we get a clearer knowledge of class and part, and see that they are not the same thing, but different?
Str. Socrates, you most excellent young man, it is no small task you impose upon me. We have already strayed away from our subject more than we ought, and you wish us to wander still farther afield. So for the present let us return to our subject, as is proper; then we will go on the trail of this other matter by and by, when we have time. Only take very good care not to imagine that you ever heard me declare flatly—
Y. Soc. What?
Str. That class and part are separate from one another.
Y. Soc. But what did you say?
Str. That when there is a class of anything, it must necessarily be a part of the thing of which it is said to be a class; but there is no necessity that a part be also a class. Please always give this, rather than the other, as my doctrine.
Y. Soc. I will do so.
Str. Then please go on to the next point.
Y. Soc. What is it?
Str. That from which our present digression started. For I think it started when you were asked how the art of herding should be divided and said with great readiness that there were two kinds of living beings, the human race and a second one, a single class, comprising all the beasts.
Y. Soc. True.
Str. And it was clear to me at the time that you removed a part and then thought that the remainder was one class because you were able to call them all by the same name of beasts.
Y. Soc. That is true, too.
Str. But indeed, my most courageous young friend, perhaps, if there is any other animal capable of thought, such as the crane appears to be, or any other like creature, and it perchance gives names, just as you do, it might in its pride of self oppose cranes to all other animals, and group the rest, men included, under one head, calling them by one name, which might very well be that of beasts. Now let us try to be on our guard against all that sort of thing.
Y. Soc. How can we guard against it?
Str. By not dividing the whole class of living beings, that so we may avoid such errors.
Y. Soc. Well, there is no need of dividing the whole.
Str. No, certainly not, for it was in that way that we fell into our former error.
Y. Soc. What do you mean?
Str. That part of intellectual science which involves giving commands was a part of our animal-tending class, with especial reference to animals in herds, was it not?
Y. Soc. Yes.
ΞΕ. διῄρητο τοίνυν ἤδη καὶ τότε σύμπαν τὸ ζῷον τῷ τιθασῷ καὶ ἀγρίῳ. τὰ μὲν γὰρ ἔχοντα τιθασεύεσθαι φύσιν ἥμερα προσείρηται, τὰ δὲ μὴ ʼθέλοντα ἄγρια.
ΝΕ. ΣΩ. καλῶς.
ΞΕ. ἣν δέ γε θηρεύομεν ἐπιστήμην, ἐν τοῖς ἡμέροις ἦν τε καὶ ἔστιν, ἐπὶ τοῖς ἀγελαίοις μὴν ζητητέα θρέμμασιν.
ΝΕ. ΣΩ. ναί.
ΞΕ. μὴ τοίνυν διαιρώμεθα ὥσπερ τότε πρὸς ἅπαντα ἀποβλέψαντες, μηδὲ σπεύσαντες, ἵνα δὴ ταχὺ γενώμεθα πρὸς τῇ πολιτικῇ. πεποίηκε γὰρ ἡμᾶς καὶ νῦν παθεῖν τὸ κατὰ τὴν παροιμίαν πάθος.
ΝΕ. ΣΩ. ποῖον;
ΞΕ. οὐχ ἡσύχους εὖ διαιροῦντας ἠνυκέναι βραδύτερον.
ΝΕ. ΣΩ. καὶ καλῶς γε, ὦ ξένε, πεποίηκε.
ΞΕ. ταῦτʼ ἔστω. πάλιν δʼ οὖν ἐξ ἀρχῆς τὴν κοινοτροφικὴν πειρώμεθα διαιρεῖν· ἴσως γὰρ καὶ τοῦτο ὃ σὺ προθυμῇ διαπεραινόμενος ὁ λόγος αὐτός σοι κάλλιον μηνύσει. καί μοι φράζε.
ΝΕ. ΣΩ. ποῖον δή;
ΞΕ. τόδε, εἴ τινων πολλάκις ἄρα διακήκοας· οὐ γὰρ δὴ προστυχής γε αὐτὸς οἶδʼ ὅτι γέγονας ταῖς ἐν τῷ Νείλῳ τιθασείαις τῶν ἰχθύων καὶ τῶν ἐν ταῖς βασιλικαῖς λίμναις. ἐν μὲν γὰρ κρήναις τάχʼ ἂν ἴσως εἴης ᾐσθημένος.
ΝΕ. ΣΩ. πάνυ μὲν οὖν καὶ ταῦτα τεθέαμαι κἀκεῖνα πολλῶν ἀκήκοα.
ΞΕ. καὶ μὴν χηνοβωτίας γε καὶ γερανοβωτίας, εἰ καὶ μὴ πεπλάνησαι περὶ τὰ Θετταλικὰ πεδία, πέπυσαι γοῦν καὶ πιστεύεις εἶναι.
ΝΕ. ΣΩ. τί μήν;
ΞΕ. τοῦδʼ ἕνεκά τοι πάντα ἠρώτησα ταῦτα, διότι τῆς τῶν ἀγελαίων τροφῆς ἔστι μὲν ἔνυδρον, ἔστι δὲ καὶ ξηροβατικόν.
ΝΕ. ΣΩ. ἔστι γὰρ οὖν.
ΞΕ. ἆρʼ οὖν καὶ σοὶ συνδοκεῖ ταύτῃ δεῖν διχάζειν τὴν κοινοτροφικὴν ἐπιστήμην, ἐφʼ ἑκατέρῳ τούτων τὸ μέρος αὐτῆς ἐπινέμοντας ἑκάτερον, τὸ μὲν ἕτερον ὑγροτροφικὸν ὀνομάζοντας, τὸ δʼ ἕτερον ξηροτροφικόν;
ΝΕ. ΣΩ. ἔμοιγε.
ΞΕ. καὶ μὴν καὶ τὸ βασιλικὸν οὕτως οὐ ζητήσομεν ὁποτέρας ἐστὶ τῆς τέχνης· δῆλον [δὴ] γὰρ παντί.
ΝΕ. ΣΩ. πῶς δʼ οὔ;
ΞΕ. πᾶς μὲν δὴ τό γε ξηροτροφικὸν τῆς ἀγελαιοτροφίας διέλοιτʼ ἂν φῦλον.
ΝΕ. ΣΩ. πῶς;
ΞΕ. τῷ πτηνῷ τε καὶ πεζῷ διορισάμενος.
ΝΕ. ΣΩ. ἀληθέστατα.
ΞΕ. τί δέ; τὸ πολιτικὸν ἦ περὶ τὸ πεζὸν ζητητέον; ἢ οὐκ οἴει καὶ τὸν ἀφρονέστατον ὡς ἔπος εἰπεῖν δοξάζειν οὕτως;
ΝΕ. ΣΩ. ἔγωγε.
ΞΕ. τὴν δὲ πεζονομικήν, καθάπερ ἄρτι τὸν ἀριθμόν, δεῖ τεμνομένην δίχα ἀποφαίνειν.
ΝΕ. ΣΩ. δῆλον.
Str. Well, even at that stage of our discussion all animals had already been divided into tame and wild. For if their nature admits of domestication they are called tame; if it does not, they are called wild.
Y. Soc. Excellent.
Str. But the science we are hunting for was, and is, to be sought among tame creatures, more specifically creatures in herds.
Y. Soc. Yes.
Str. Let us, then, not make our division as we did before, with a view to all, nor in a hurry, with the idea that we may thus reach political science quickly, for that has already brought upon us the proverbial penalty.
Y. Soc. What penalty?
Str. The penalty of having made less speed, because we made too much haste and did not make our division right.
Y. Soc. And it was a good thing for us, Stranger
Str. I do not deny it. So let us begin again and try to divide the art of tending animals in common; for perhaps the information you desire so much will come to you in the ordinary course of our conversation better than by other means. Tell me—
Y. Soc. What?
Str. Whether, as I suppose, you have often heard people speak of this,— for I know you never actually saw the preserves of fish in the Nile and in the ponds of the Persian king. But perhaps you have noticed the like in fountain-pools.
Y. Soc. Yes, I have often seen the fish in fountain-pools and have heard many tales of those foreign preserves.
Str. And surely, even if you have not wandered over the plains of Thessaly, you have heard of goose-farms and crane-farms there and you believe that they exist.
Y. Soc. Yes, of course.
Str. The reason why I asked you all these questions is that the rearing of flocks is in part aquatic and in part an affair of the dry land.
Y. Soc. Yes, that is true.
Str. Then do you agree that we ought to divide the art of tending animals in common into corresponding parts, assigning one part of it to each of these two, and calling one the art of aquatic-herding and the other the art of land-herding?
Y. Soc. Yes, I agree.
Str. And surely we shall not have to ask to which of these two arts kingship belongs, for that is clear to everyone.
Y. Soc. Of course.
Str. Anybody could doubtless make a division of the art of tending herds on land.
Y. Soc. What would the division be?
Str. Into the tending of flying and walking animals.
Y. Soc. Very true.
Str. And statesmanship is to be sought in connection with walking animals, is it not? Any fool, so to speak, would believe that, don’t you think?
Y. Soc. Of course.
Str. And the art of tending animals that walk must, like an even number, be divided in half.
Y. Soc. Evidently.
ΞΕ. καὶ μὴν ἐφʼ ὅ γε μέρος ὥρμηκεν ἡμῖν ὁ λόγος, ἐπʼ ἐκεῖνο δύο τινὲ καθορᾶν ὁδὼ τεταμένα φαίνεται, τὴν μὲν θάττω, πρὸς μέγα μέρος σμικρὸν διαιρουμένην, τὴν δέ, ὅπερ ἐν τῷ πρόσθεν ἐλέγομεν ὅτι δεῖ μεσοτομεῖν ὡς μάλιστα, τοῦτʼ ἔχουσαν μᾶλλον, μακροτέραν γε μήν. ἔξεστιν οὖν ὁποτέραν ἂν βουληθῶμεν, ταύτην πορευθῆναι.
ΝΕ. ΣΩ. τί δέ; ἀμφοτέρας ἀδύνατον;
ΞΕ. ἅμα γʼ, ὦ θαυμαστέ· ἐν μέρει γε μὴν δῆλον ὅτι δυνατόν.
ΝΕ. ΣΩ. ἐν μέρει τοίνυν ἔγωγε ἀμφοτέρας αἱροῦμαι.
ΞΕ. ῥᾴδιον, ἐπειδὴ τὸ λοιπὸν βραχύ· κατʼ ἀρχὰς μὴν καὶ μεσοῦσιν ἅμα τῆς πορείας χαλεπὸν ἂν ἦν ἡμῖν τὸ πρόσταγμα. νῦν δʼ, ἐπειδὴ δοκεῖ ταύτῃ, τὴν μακροτέραν πρότερον ἴωμεν· νεαλέστεροι γὰρ ὄντες ῥᾷον αὐτὴν πορευσόμεθα. τὴν δὲ δὴ διαίρεσιν ὅρα.
ΝΕ. ΣΩ. λέγε.
ΞΕ. τὰ πεζὰ ἡμῖν τῶν ἡμέρων, ὅσαπερ ἀγελαῖα, διῃρημένα ἐστὶ φύσει δίχα.
ΝΕ. ΣΩ. τίνι;
ΞΕ. τῷ τῶν μὲν τὴν γένεσιν ἄκερων εἶναι, τῶν δὲ κερασφόρον.
ΝΕ. ΣΩ. φαίνεται.
ΞΕ. τὴν δὴ πεζονομικὴν διελὼν ἀπόδος ἑκατέρῳ τῷ μέρει λόγῳ χρώμενος. ἂν γὰρ ὀνομάζειν αὐτὰ βουληθῇς, ἔσται σοι περιπεπλεγμένον μᾶλλον τοῦ δέοντος.
ΝΕ. ΣΩ. πῶς οὖν χρὴ λέγειν;
ΞΕ. ὧδε· τῆς πεζονομικῆς ἐπιστήμης δίχα διαιρεθείσης τὸ μόριον θάτερον ἐπὶ τῷ κερασφόρῳ μέρει τῷ τῆς ἀγέλης ἐπιτετάχθαι, τὸ δὲ ἕτερον ἐπὶ τῷ τῆς ἀκεράτου.
ΝΕ. ΣΩ. ταῦτʼ ἔστω ταύτῃ λεχθέντα· πάντως γὰρ ἱκανῶς δεδήλωται.
ΞΕ. καὶ μὴν ὅ γε βασιλεὺς ἡμῖν αὖ καταφανὴς ὅτι κολοβὸν ἀγέλην τινὰ κεράτων νομεύει.
ΝΕ. ΣΩ. πῶς γὰρ οὐ δῆλος;
ΞΕ. ταύτην τοίνυν καταθραύσαντες τὸ γιγνόμενον αὐτῷ πειρώμεθα ἀποδοῦναι.
ΝΕ. ΣΩ. πάνυ γε.
ΞΕ. πότερον οὖν βούλει τῷ σχιστῷ τε καὶ τῷ καλουμένῳ μώνυχι διαιρεῖν αὐτὴν ἢ τῇ κοινογονίᾳ τε καὶ ἰδιογονίᾳ; μανθάνεις γάρ που.
ΝΕ. ΣΩ. τὸ ποῖον;
ΞΕ. ὅτι τὸ μὲν τῶν ἵππων καὶ ὄνων πέφυκεν ἐξ ἀλλήλων γεννᾶν.
ΝΕ. ΣΩ. ναί.
ΞΕ. τὸ δέ γε λοιπὸν ἔτι τῆς λείας ἀγέλης τῶν ἡμέρων ἀμιγὲς γένει πρὸς ἄλληλα.
ΝΕ. ΣΩ. πῶς δʼ οὔ;
ΞΕ. τί δʼ; ὁ πολιτικὸς ἄρʼ ἐπιμέλειαν ἔχειν φαίνεται πότερα κοινογενοῦς φύσεως ἤ τινος ἰδιογενοῦς;
ΝΕ. ΣΩ. δῆλον ὅτι τῆς ἀμείκτου.
ΞΕ. ταύτην δὴ δεῖ καθάπερ τὰ ἔμπροσθεν, ὡς ἔοικεν, ἡμᾶς δίχα διαστέλλειν.
ΝΕ. ΣΩ. δεῖ γὰρ οὖν.
Str. And now I think I see two paths leading in that direction in which our argument has started: the quicker way, by separating a relatively small part and a larger, and the other way, which is more in accord with what we said a while ago about the need of making the division as nearly in the middle as we can, but is longer. So we can proceed by whichever of the two we wish.
Y. Soc. Can we not go by both?
Str. Not by both at once, silly boy; but obviously we can take them in turn.
Y. Soc. Then I choose both in turn.
Str. That is easy enough, since we have but a short distance to go. At the beginning, certainly, or middle of our journey it would have been hard to comply with your demand. But now, since this is your wish, let us go first by the longer way, for we are fresher now and shall get along on it more easily. So attend to the division.
Y. Soc. Go on.
Str. The tame walking animals which live in herds are divided by nature into two classes.
Y. Soc. How by nature?
Str. Because one class is naturally without horns, and the other has horns.
Y. Soc. That is obvious.
Str. Now divide the art of tending herds of walking animals into two parts, assigning one to each class of animals; and define the parts, for if you try to give them names, the matter will become needlessly complicated.
Y. Soc. How shall I speak of them then?
Str. In this way: say that the science which tends herds of walking animals is divided into two parts, one of which is assigned to the horned portion of the herd, the other to the hornless portion.
Y. Soc. Assume that I have said that; for you have made it perfectly clear.
Str. And furthermore our “king” is very clearly the herdsman of a herd devoid of horns.
Y. Soc. Of course; that is evident.
Str. Let us then try to break up this herd and give the king the part that belongs to him.
Y. Soc. Very well.
Str. Shall we make our division on the basis of having or not having cloven hoofs, or on that of mixing or not mixing the breed? You know what I mean.
Y. Soc. No. What is it?
Str. Why, I mean that horses and asses can breed from each other.
Y. Soc. Oh yes.
Str. But the rest of the herd of hornless tame animals cannot cross the breed.
Y. Soc. That is true, of course.
Str. Well then, does the statesman appear to have charge of a kind that mixes or of one that does not mix the breed?
Y. Soc. Evidently of one that is unmixed.
Str. So I suppose we must proceed as we have done heretofore and divide this into two parts.
Y. Soc. Yes, we must.
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