Plato: The Republic

2. BOOK II (continued)

I was going to say something in answer to Glaucon, when Adeimantus, his brother, interposed: Socrates, he said, you do not suppose that there is nothing more to be urged?

Why, what else is there? I answered.

The strongest point of all has not been even mentioned, he replied.

Well, then, according to the proverb, `Let brother help brother'-- if he fails in any part do you assist him; although I must confess that Glaucon has already said quite enough to lay me in the dust, and take from me the power of helping justice.

ADEIMANTUS

Nonsense, he replied. But let me add something more: There is another side to Glaucon's argument about the praise and censure of justice and injustice, which is equally required in order to bring out what I believe to be his meaning. Parents and tutors are always telling their sons and their wards that they are to be just; but why? not for the sake of justice, but for the sake of character and reputation; in the hope of obtaining for him who is reputed just some of those offices, marriages, and the like which Glaucon has enumerated among the advantages accruing to the unjust from the reputation of justice. More, however, is made of appearances by this class of persons than by the others; for they throw in the good opinion of the gods, and will tell you of a shower of benefits which the heavens, as they say, rain upon the pious; and this accords with the testimony of the noble Hesiod and Homer, the first of whom says, that the gods make the oaks of the just--

To hear acorns at their summit, and bees I the middle;
And the sheep the bowed down bowed the with the their fleeces.

and many other blessings of a like kind are provided for them. And Homer has a very similar strain; for he speaks of one whose fame is--

As the fame of some blameless king who, like a god,
Maintains justice to whom the black earth brings forth
Wheat and barley, whose trees are bowed with fruit,
And his sheep never fail to bear, and the sea gives him fish.