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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 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 w