PLATO AN IMITATOR OF MOSES IN FRAMING LAWS.
Plato the philosopher, aided in legislation by the books of Moses,
censured the polity of Minos, and that of Lycurgus, as having bravery
alone as their aim; while he praised as more seemly the polity which
expresses some one thing, and directs according to one precept. For he
says that it becomes us to philosophize with strength, and dignity, and
wisdom,--holding unalterably the same opinions about the same things,
with reference to the dignity of heaven. Accordingly, therefore, he
interprets what is in the law, enjoining us to look to one God and to
do justly. Of politics, he says there are two kinds,--the department of
law, and that of politics, strictly so called.
And he refers to the Creator, as the Statesman (ὀ πολιτικός) by way
of eminence, in his book of this name (ὁ πολιτικός); and those who
lead an active and just life, combined with contemplation, he calls
statesmen (πολιτικοί). That department of politics which is called
“Law,” he divides into administrative magnanimity and private good
order, which he calls orderliness, and harmony, and sobriety, which
are seen when rulers suit their subjects, and subjects are obedient
to their rulers; a result which the system of Moses sedulously aims
at effecting. Further, that the department of law is founded on
generation, that of politics on friendship and consent, Plato, with the
aid he received, affirms; and so, coupled with the laws the philosopher
in the _Epinomis_, who knew the course of all generation, which
takes place by the instrumentality of the planets; and the other
philosopher, _Timæus_, who was an astronomer and student of the
motions of the stars, and of their sympathy and association with one
another, he consequently joined to the “polity” (or “republic”). Then,
in my opinion, the end both of the statesman, and of him who lives
according to the law, is contemplation. It is necessary, therefore,
that public affairs should be rightly managed. But to philosophize is
best. For he who is wise will live concentrating all his energies on
knowledge, directing his life by good deeds, despising the opposite,
and following the pursuits which contribute to truth. And the law is
not what is decided by law (for what is seen is not vision), nor every
opinion (not certainly what is evil). But law is the opinion which is
good, and what is good is that which is true, and what is true is that
which finds “true being,” and attains to it. “He who is,”[1057] says
Moses, “sent me.” In accordance with which, namely, good opinion, some
have called law, right reason, which enjoins what is to be done and
forbids what is not to be done.