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you will follow me。 All that is said by any of us can only be imitation
and representation。 For if we consider the likenesses which painters make
of bodies divine and heavenly； and the different degrees of gratification
with which the eye of the spectator receives them； we shall see that we are
satisfied with the artist who is able in any degree to imitate the earth
and its mountains； and the rivers； and the woods； and the universe； and the
things that are and move therein； and further； that knowing nothing precise
about such matters； we do not examine or analyze the painting； all that is
required is a sort of indistinct and deceptive mode of shadowing them
forth。 But when a person endeavours to paint the human form we are quick
at finding out defects； and our familiar knowledge makes us severe judges
of any one who does not render every point of similarity。 And we may
observe the same thing to happen in discourse； we are satisfied with a
picture of divine and heavenly things which has very little likeness to
them； but we are more precise in our criticism of mortal and human things。
Wherefore if at the moment of speaking I cannot suitably express my
meaning； you must excuse me； considering that to form approved likenesses
of human things is the reverse of easy。 This is what I want to suggest to
you； and at the same time to beg； Socrates； that I may have not less； but
more indulgence conceded to me in what I am about to say。 Which favour； if
I am right in asking； I hope that you will be ready to grant。
SOCRATES： Certainly； Critias； we will grant your request； and we will
grant the same by anticipation to Hermocrates； as well as to you and
Timaeus； for I have no doubt that when his turn comes a little while hence；
he will make the same request which you have made。 In order； then； that he
may provide himself with a fresh beginning； and not be compelled to say the
same things over again； let him understand that the indulgence is already
extended by anticipation to him。 And now； friend Critias； I will announce
to you the judgment of the theatre。 They are of opinion that the last
performer was wonderfully successful； and that you will need a great deal
of indulgence before you will be able to take his place。
HERMOCRATES： The warning； Socrates； which you have addressed to him； I
must also take to myself。 But remember； Critias； that faint heart never
yet raised a trophy； and therefore you must go and attack the argument like
a man。 First invoke Apollo and the Muses； and then let us hear you sound
the praises and show forth the virtues of your ancient citizens。
CRITIAS： Friend Hermocrates； you； who are stationed last and have another
in front of you； have not lost heart as yet； the gravity of the situation
will soon be revealed to you； meanwhile I accept your exhortations and
encouragements。 But besides the gods and goddesses whom you have
mentioned； I would specially invoke Mnemosyne； for all the important part
of my discourse is dependent on her favour； and if I can recollect and
recite enough of what was said by the priests and brought hither by Solon；
I doubt not that I shall satisfy the requirements of this theatre。 And
now； making no more excuses； I will proceed。
Let me begin by observing first of all； that nine thousand was the sum of
years which had elapsed since the war which was said to have taken place
between those who dwelt outside the pillars of Heracles and all who dwelt
within them； this war I am going to describe。 Of the combatants on the one
side； the city of Athens was reported to have been the leader and to have
fought out the war； the combatants on the other side were commanded by the
kings of Atlantis； which； as I was saying； was an island greater in extent
than Libya and Asia； and when afterwards sunk by an earthquake； became an
impassable barrier of mud to voyagers sailing from hence to any part of the
ocean。 The progress of the history will unfold the various nations of
barbarians and families of Hellenes which then existed； as they
successively appear on the scene； but I must describe first of all the
Athenians of that day； and their enemies who fought with them； and then the
respective powers and governments of the two kingdoms。 Let us give the
precedence to Athens。
In the days of old； the gods had the whole earth distributed among them by
allotment （Cp。 Polit。） There was no quarrelling； for you cannot rightly
suppose that the gods did not know what was proper for each of them to
have； or； knowing this； that they would seek to procure for themselves by
contention that which more properly belonged to others。 They all of them
by just apportionment obtained what they wanted； and peopled their own
districts； and when they had peopled them they tended us； their nurselings
and possessions； as shepherds tend their flocks； excepting only that they
did not use blows or bodily force； as shepherds do； but governed us like
pilots from the stern of the vessel； which is an easy way of guiding
animals； holding our souls by the rudder of persuasion according to their
own pleasure；thus did they guide all mortal creatures。 Now different
gods had their allotments in different places which they set in order。
Hephaestus and Athene； who were brother and sister； and sprang from the
same father； having a common nature； and being united also in the love of
philosophy and art； both obtained as their common portion this land； which
was naturally adapted for wisdom and virtue； and there they implanted brave
children of the soil； and put into their minds the order of government；
their names are preserved； but their actions have disappeared by reason of
the destruction of those who received the tradition； and the lapse of ages。
For when there were any survivors； as I have already said； they were men
who dwelt in the mountains； and they were ignorant of the art of writing；
and had heard only the names of the chiefs of the land； but very little
about their actions。 The names they were willing enough to give to their
children； but the virtues and the laws of their predecessors； they knew
only by obscure traditions； and as they themselves and their children
lacked for many generations the necessaries of life； they directed their
attention to the supply of their wants； and of them they conversed； to the
neglect of events that had happened in times long past； for mythology and
the enquiry into antiquity are first introduced into cities when they begin
to have leisure （Cp。 Arist。 Metaphys。）； and when they see that the
necessaries of life have already bee