I was reading The Republic by Plato and came across something I found very interesting.
In Book II he seems to be implying that the Ancient Greeks were actually monotheistic and all the different Gods that they created were commonly known to be Fables used to illustrate different aspects of their one God.
Throughout all of the Socrates – ADEIMANTUS dialogue, he continually refers to God in the singular and speaks of him as the all-powerful creator God above all. Not Zeus or any other of the Greek Pantheon by name, but “God”.
Take a look at this from the Socrates – ADEIMANTUS dialogue:
” Then, I said, let us begin and create in idea a State; and yet the true creator is necessity, who is the mother of our invention.
Of course, he replied.”
In the Socrates – ADEIMANTUS dialogue, they are discussing the censorship of “fiction” and we find this:
“A fault which is most serious, I said; the fault of telling a lie, and, what is more, a bad lie.
But when is this fault committed?
Whenever an erroneous representation is made of the nature of gods and heroes, --as when a painter paints a portrait not having the shadow of a likeness to the original.
Yes, he said, that sort of thing is certainly very blamable; but what are the stories which you mean?
First of all, I said, there was that greatest of all lies, in high places, which the poet told about Uranus, and which was a bad lie too, --I mean what Hesiod says that Uranus did, and how Cronus retaliated on him. The doings of Cronus, and the sufferings which in turn his son inflicted upon him, even if they were true, ought certainly not to be lightly told to young and thoughtless persons; if possible, they had better be buried in silence. But if there is an absolute necessity for their mention, a chosen few might hear them in a mystery, and they should sacrifice not a common [Eleusinian] pig, but some huge and unprocurable victim; and then the number of the hearers will be very few indeed.
Why, yes, said he, those stories are extremely objectionable.
Yes, Adeimantus, they are stories not to be repeated in our State; the young man should not be told that in committing the worst of crimes he is far from doing anything outrageous; and that even if he chastises his father when does wrong, in whatever manner, he will only be following the example of the first and greatest among the gods.
I entirely agree with you, he said; in my opinion those stories are quite unfit to be repeated.
Neither, if we mean our future guardians to regard the habit of quarrelling among themselves as of all things the basest, should any word be said to them of the wars in heaven, and of the plots and fightings of the gods against one another, for they are not true. No, we shall never mention the battles of the giants, or let them be embroidered on garments; and we shall be silent about the innumerable other quarrels of gods
and heroes with their friends and relatives. If they would only believe us we would tell them that quarrelling is unholy, and that never up to this time has there been any, quarrel between citizens; this is what old men and old women should begin by telling children; and when they grow up, the poets also should be told to compose for them in a similar spirit. But the narrative of Hephaestus binding Here his mother, or how on another occasion Zeus sent him flying for taking her part when she was being beaten, and all the battles of the gods in Homer --these tales must not be admitted into our State, whether
they are supposed to have an allegorical meaning or not. For a young person cannot judge what is allegorical and what is literal; anything that he receives into his mind at that age is likely to become indelible and unalterable; and therefore it is most important that the tales which the young first hear should be models of virtuous thoughts.
There you are right, he replied; but if any one asks where are such models to be found and of what tales are you speaking --how shall we answer him?
I said to him, You and I, Adeimantus, at this moment are not poets, but founders of a State: now the founders of a State ought to know the general forms in which poets should cast their tales, and the limits which must be observed by them, but to make the tales is not their business.
Very true, he said; but what are these forms of theology which you mean?
Something of this kind, I replied: --God is always to be represented as he truly is, whatever be the sort of poetry, epic, lyric or tragic, in which the representation is given.”
I know that much of Platonic dialogue is facetious in nature to point out obvious flaws in opposing arguments, but he seems to be acknowledging the wholly allegorical nature of the stories of the Gods, created by the poets, as aspects of a single God.
And he seems to be implying that everyone knows this.
Have you read The Republic – at least all of Book II?
What do you make of it?
In Book II he seems to be implying that the Ancient Greeks were actually monotheistic and all the different Gods that they created were commonly known to be Fables used to illustrate different aspects of their one God.
Throughout all of the Socrates – ADEIMANTUS dialogue, he continually refers to God in the singular and speaks of him as the all-powerful creator God above all. Not Zeus or any other of the Greek Pantheon by name, but “God”.
Take a look at this from the Socrates – ADEIMANTUS dialogue:
” Then, I said, let us begin and create in idea a State; and yet the true creator is necessity, who is the mother of our invention.
Of course, he replied.”
In the Socrates – ADEIMANTUS dialogue, they are discussing the censorship of “fiction” and we find this:
“A fault which is most serious, I said; the fault of telling a lie, and, what is more, a bad lie.
But when is this fault committed?
Whenever an erroneous representation is made of the nature of gods and heroes, --as when a painter paints a portrait not having the shadow of a likeness to the original.
Yes, he said, that sort of thing is certainly very blamable; but what are the stories which you mean?
First of all, I said, there was that greatest of all lies, in high places, which the poet told about Uranus, and which was a bad lie too, --I mean what Hesiod says that Uranus did, and how Cronus retaliated on him. The doings of Cronus, and the sufferings which in turn his son inflicted upon him, even if they were true, ought certainly not to be lightly told to young and thoughtless persons; if possible, they had better be buried in silence. But if there is an absolute necessity for their mention, a chosen few might hear them in a mystery, and they should sacrifice not a common [Eleusinian] pig, but some huge and unprocurable victim; and then the number of the hearers will be very few indeed.
Why, yes, said he, those stories are extremely objectionable.
Yes, Adeimantus, they are stories not to be repeated in our State; the young man should not be told that in committing the worst of crimes he is far from doing anything outrageous; and that even if he chastises his father when does wrong, in whatever manner, he will only be following the example of the first and greatest among the gods.
I entirely agree with you, he said; in my opinion those stories are quite unfit to be repeated.
Neither, if we mean our future guardians to regard the habit of quarrelling among themselves as of all things the basest, should any word be said to them of the wars in heaven, and of the plots and fightings of the gods against one another, for they are not true. No, we shall never mention the battles of the giants, or let them be embroidered on garments; and we shall be silent about the innumerable other quarrels of gods
and heroes with their friends and relatives. If they would only believe us we would tell them that quarrelling is unholy, and that never up to this time has there been any, quarrel between citizens; this is what old men and old women should begin by telling children; and when they grow up, the poets also should be told to compose for them in a similar spirit. But the narrative of Hephaestus binding Here his mother, or how on another occasion Zeus sent him flying for taking her part when she was being beaten, and all the battles of the gods in Homer --these tales must not be admitted into our State, whether
they are supposed to have an allegorical meaning or not. For a young person cannot judge what is allegorical and what is literal; anything that he receives into his mind at that age is likely to become indelible and unalterable; and therefore it is most important that the tales which the young first hear should be models of virtuous thoughts.
There you are right, he replied; but if any one asks where are such models to be found and of what tales are you speaking --how shall we answer him?
I said to him, You and I, Adeimantus, at this moment are not poets, but founders of a State: now the founders of a State ought to know the general forms in which poets should cast their tales, and the limits which must be observed by them, but to make the tales is not their business.
Very true, he said; but what are these forms of theology which you mean?
Something of this kind, I replied: --God is always to be represented as he truly is, whatever be the sort of poetry, epic, lyric or tragic, in which the representation is given.”
I know that much of Platonic dialogue is facetious in nature to point out obvious flaws in opposing arguments, but he seems to be acknowledging the wholly allegorical nature of the stories of the Gods, created by the poets, as aspects of a single God.
And he seems to be implying that everyone knows this.
Have you read The Republic – at least all of Book II?
What do you make of it?
