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innocent declaration of Socrates； that the truth of the story is a great
advantage： （2） the manner in which traditional names and indications of
geography are intermingled （'Why； here be truths！'）： （3） the extreme
minuteness with which the numbers are given； as in the Old Epic poetry：
（4） the ingenious reason assigned for the Greek names occurring in the
Egyptian tale： （5） the remark that the armed statue of Athena indicated
the common warrior life of men and women： （6） the particularity with which
the third deluge before that of Deucalion is affirmed to have been the
great destruction： （7） the happy guess that great geological changes have
been effected by water： （8） the indulgence of the prejudice against
sailing beyond the Columns； and the popular belief of the shallowness of
the ocean in that part： （9） the confession that the depth of the ditch in
the Island of Atlantis was not to be believed； and 'yet he could only
repeat what he had heard'； compared with the statement made in an earlier
passage that Poseidon； being a God； found no difficulty in contriving the
water…supply of the centre island： （10） the mention of the old rivalry of
Poseidon and Athene； and the creation of the first inhabitants out of the
soil。 Plato here； as elsewhere； ingeniously gives the impression that he
is telling the truth which mythology had corrupted。
The world； like a child； has readily； and for the most part unhesitatingly；
accepted the tale of the Island of Atlantis。 In modern times we hardly
seek for traces of the submerged continent； but even Mr。 Grote is inclined
to believe in the Egyptian poem of Solon of which there is no evidence in
antiquity； while others； like Martin； discuss the Egyptian origin of the
legend； or like M。 de Humboldt； whom he quotes； are disposed to find in it
a vestige of a widely…spread tradition。 Others； adopting a different vein
of reflection； regard the Island of Atlantis as the anticipation of a still
greater islandthe Continent of America。 'The tale；' says M。 Martin；
'rests upon the authority of the Egyptian priests； and the Egyptian priests
took a pleasure in deceiving the Greeks。' He never appears to suspect that
there is a greater deceiver or magician than the Egyptian priests； that is
to say； Plato himself； from the dominion of whose genius the critic and
natural philosopher of modern times are not wholly emancipated。 Although
worthless in respect of any result which can be attained by them；
discussions like those of M。 Martin （Timee） have an interest of their own；
and may be compared to the similar discussions regarding the Lost Tribes （2
Esdras）； as showing how the chance word of some poet or philosopher has
given birth to endless religious or historical enquiries。 （See
Introduction to the Timaeus。）
In contrasting the small Greek city numbering about twenty thousand
inhabitants with the barbaric greatness of the island of Atlantis； Plato
probably intended to show that a state； such as the ideal Athens； was
invincible； though matched against any number of opponents （cp。 Rep。）。
Even in a great empire there might be a degree of virtue and justice； such
as the Greeks believed to have existed under the sway of the first Persian
kings。 But all such empires were liable to degenerate； and soon incurred
the anger of the gods。 Their Oriental wealth； and splendour of gold and
silver； and variety of colours； seemed also to be at variance with the
simplicity of Greek notions。 In the island of Atlantis； Plato is
describing a sort of Babylonian or Egyptian city； to which he opposes the
frugal life of the true Hellenic citizen。 It is remarkable that in his
brief sketch of them； he idealizes the husbandmen 'who are lovers of honour
and true husbandmen；' as well as the warriors who are his sole concern in
the Republic； and that though he speaks of the common pursuits of men and
women； he says nothing of the community of wives and children。
It is singular that Plato should have prefixed the most detested of
Athenian names to this dialogue； and even more singular that he should have
put into the mouth of Socrates a panegyric on him （Tim。）。 Yet we know that
his character was accounted infamous by Xenophon； and that the mere
acquaintance with him was made a subject of accusation against Socrates。
We can only infer that in this； and perhaps in some other cases； Plato's
characters have no reference to the actual facts。 The desire to do honour
to his own family； and the connection with Solon； may have suggested the
introduction of his name。 Why the Critias was never completed； whether
from accident； or from advancing age； or from a sense of the artistic
difficulty of the design； cannot be determined。
CRITIAS。
PERSONS OF THE DIALOGUE： Critias； Hermocrates； Timaeus； Socrates。
TIMAEUS： How thankful I am； Socrates； that I have arrived at last； and；
like a weary traveller after a long journey； may be at rest！ And I pray
the being who always was of old； and has now been by me revealed； to grant
that my words may endure in so far as they have been spoken truly and
acceptably to him； but if unintentionally I have said anything wrong； I
pray that he will impose upon me a just retribution； and the just
retribution of him who errs is that he should be set right。 Wishing； then；
to speak truly in future concerning the generation of the gods； I pray him
to give me knowledge； which of all medicines is the most perfect and best。
And now having offered my prayer I deliver up the argument to Critias； who
is to speak next according to our agreement。 （Tim。）
CRITIAS： And I； Timaeus； accept the trust； and as you at first said that
you were going to speak of high matters； and begged that some forbearance
might be shown to you； I too ask the same or greater forbearance for what I
am about to say。 And although I very well know that my request may appear
to be somewhat ambitious and discourteous； I must make it nevertheless。
For will any man of sense deny that you have spoken well？ I can only
attempt to show that I ought to have more indulgence than you； because my
theme is more difficult； and I shall argue that to seem to speak well of
the gods to men is far easier than to speak well of men to men： for the
inexperience and utter ignorance of his hearers about any subject is a
great assistance to him who has to speak of it； and we know how ignorant we
are concerning the gods。 But I should like to make my meaning clearer； if
you will follow me。 All that is said by any of us can only be imitation
and