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【正文】 er of the seasons, and thedivision of them into years and months, furnish proofs of theirexistence。 and also there is the fact that all Hellenes and barbariansbelieve in them. Ath. I fear, my sweet friend, though I will not say that I muchregard, the contempt with w hich the profane will be likely to assailus. For you do not understand the nature of their plaint, and youfancy that they rush into impiety only from a love of sensualpleasure. Cle. Why, Stranger, what other reason is there? Ath. One which you who live in a different atmosphere would neverguess. Cle. What is it? Ath. A very grievous sort of ignorance which is imagined to be thegreatest wisdom. Cle. What do you mean? Ath. At A thens there are tales preserved in writing which the virtueof your state, as I am informed, refuses to admit. They speak of theGods in prose as well as verse, and the oldest of them tell of theorigin of the heavens and of the world, and not far from the beginningof their story they proceed to narrate the birth of the Gods, andhow after they were born they behaved to one another. Whether thesestories have in other ways a good or a bad influence, I should notlike to be severe upon them, because they are ancient。 but, looking atthem with reference to the duties of children to their parents, Icannot praise them, or think that they are useful, or at all the words of the ancients I have nothing more to say。 and Ishould wish to say of them only what is pleasing to the Gods. But asto our younger generation and their wisdom, I cannot let them off whenthey do mischief. For do but mark the effect of their words: w henyou and I a rgue for the existence of the Gods, and produce the sun,moon, stars, and earth, claiming for them a divine being, if wewould listen to the aforesaid philosophers we should say that they areearth and stones only, which can have no care at all of human affairs,and that all religion is a cooking up of words and a makebelieve. Cle. One such teacher, O Stranger, would be bad enough, and youimply that there are many of them, which is worse. Ath. Well, then。 what shall we say or do? Shall we assume thatsome one is accusing us among unholy men, who are trying to escapefrom the effect of our legislation。 and that they say of usHowdreadful that you should legislate on the supposition that there areGods! Shall we ma ke a defence of ourselves? or shall we leave them andreturn to our laws, lest the prelude should bee longer than thelaw? For the discourse will certainly extend to great length, if weare to treat the impiously disposed as they desire, partlydemonstrating to them at some length the things of which they demandan explanation, partly making them afraid or dissatisfied, and thenproceed to the requisite enactments. 22 Cle. Yes, Stranger。 but then how often have we repeated already thaton the present occasion there is no reason why brevity should bepreferred to length。 w ho is at our heels?as the saying goes, and itwould be paltry and ridiculous to prefer the shorter to the better. Itis a matter of no small consequence, in some way or other to provethat there are Gods, and that they are good, and regard justice morethan men do. The demonstration of this would be the best and noblestprelude of all our laws. And therefore, without impatience, andwithout hurry, let us unreservedly consider the whole matter,summoning up all the power of persuasion which we possess. Ath. Seeing you thus in earnest, I would fain offer up a prayer thatI may succeed:but I must proceed at once. Who can be calm when heis called upon to prove the existence of the Gods? Who can avoidhating and abhorring the men who are and have been the cause of thisargument。 I speak of those who will not believe the tales which theyhave heard as babes and sucklings from their mothe rs and nurses,repeated by them both in jest and earnest, like charms, who havealso heard them in the sacrificial prayers, and seen sightsacpanying themsights and sounds delightful to childrenand theirparents during the sacrifices showing an intense earnestness on behalfof their children and of themselves, and with eager interest ta lkingto the Gods, and beseeching them, as though they were firmly convincedof their existence。 who likewise see and hear the prostrations andinvocations which are made by Hellenes and barbarians at the r isingand setting of the sun and moon, in all the vicissitudes of life,not as if they thought that there were no Gods, but as if therecould be no doubt of their existence, and no suspicion of theirnonexistence。 when men, knowing all these things, despise them onno real grounds, as would be admitted by all who have any particleof intelligence, and when they force us to say what we are now saying,how can any one in gentle terms remonstrate with the like of them,when he has to begin by proving to them the very existence of theGods? Yet the attempt must be made。 for it would be unseemly thatone half of mankind should go mad in their lust of pleasure, and theother half in their indignation at such persons. Our address tothese lost and perverted natures should not be spoken in passion。let us suppose ourselves to select some one of them, and gently reasonwith him, smothering our anger:O my son, we will say to him, youare young, and the advance of time will make you reverse may of theopinions which you now hold. Wait awhile, and do not attempt tojudge at present of the highest things。 and that is the highest ofwhich you now think nothingto know the Gods rightly and to liveaccordingly. And in the first place let me indicate to you one pointwhich is of great importance, and about which I cannot bedeceived:You and your friends are not the first who have held thisopinion about the Gods. There have always been persons more or lessnumerous w ho have had the same disorder. I have known many of them,and can tell you, that no one who had ta ken u