Indeed, this is Homer's reason for calling true kings "Zeus-nurtured" and "like Zeus in counsel"; and Minos, who had the greatest name for righteousness, he declared was a companion of Zeus. In fact, it stands to reason that practically all the kings among Greeks or barbarians who have proved themselves not unworthy of this title have been disciples and emulators of this god.
For Zeus alone of the gods has the epithets of "Father" and "King," "Protector of Cities," "Lord of Friends and Comrades," "Guardian of the Race," and also "Protector of Suppliants," "God of Refuge," and "God of Hospitality," these and his countless other titles signifying goodness and the fount of goodness.
He is addressed as "King" because of his dominion and power; as "Father," I ween, on account of his solicitude and gentleness; as "Protector of Cities" in that he upholds the law and the commonweal; as "Guardian of the Race" on account of the tie of kinship which unites gods and men; as "Lord of Friends and Comrades" because he brings all men together and wills that they be friendly to one another and never enemy or foe; as "Protector of Suppliants" since he inclines his ear and is gracious to men when they pray; as "God of Refuge" because he gives refuge from evil; as "God of Hospitality" because it is the very beginning of friendship not to be unmindful of strangers or to regard any human being as an alien; and as "God of Wealth and Increase" since he causes all fruitage and is the giver of wealth and substance, not of poverty and want. For all these functions must at the outset be inherent in the royal function and title.
I might well speak next of the administration of the Universe and tell how the world—the very embodiment of bliss and wisdom—ever sweeps along through infinite time in infinite cycles without cessation, guided by good fortune and a like power divine, and by foreknowledge and a governing purpose most righteous and perfect, and renders us like itself since, in consequence of the mutual kinship of ourselves and it, we are marshaled in order under one ordinance and law and partake of the same polity.
He who honors and upholds this polity and does not oppose it in any way is law-abiding, devout and orderly; he, however, who disturbs it, as far as that is possible to him, and violates it or does not know it, is lawless and disorderly, whether he be called a private citizen or a ruler, although the offense on the part of the ruler is far greater and more evident to all.
Therefore, just as among generals and commanders of legions, cities or provinces, he who most closely imitates your ways and shows the greatest possible conformity with your habits would be by far your dearest comrade and friend, while he who showed antagonism or lacked conformity would justly incur censure and disgrace and, being speedily removed from his office as well, would give way to better men better qualified to govern; so too among kings, since they, I ween, derive their powers and their stewardship from Zeus; the one who, keeping his eyes upon Zeus, orders and governs his people with justice and equity in accordance with the laws and ordinances of Zeus, enjoys a happy lot and a fortunate end, while he who goes astray and dishonors him who entrusted him with his stewardship or gave him this gift, receives no other reward from his great authority and power than merely this: that he has shown himself to all men of his own time and to posterity to be a wicked and undisciplined man, illustrating the storied end of Phaethon, who mounted a mighty chariot of heaven in defiance of his lot but proved himself a feeble charioteer.
In somewhat this wise Homer too speaks when he says:
Whoso bears
A cruel heart, devising cruel things,
On him men call down evil from gods
While living, and pursue him, when he dies,
With scoffs. But whoso is of generous heart
And harbors generous aims, his guests proclaim
His praises far and wide to all mankind,
And numberless are they who call him good.
A cruel heart, devising cruel things,
On him men call down evil from gods
While living, and pursue him, when he dies,
With scoffs. But whoso is of generous heart
And harbors generous aims, his guests proclaim
His praises far and wide to all mankind,
And numberless are they who call him good.
For my part, I should be most happy and eager, as I have said, to speak on this subject—on Zeus and the nature of the Universe. But since it is altogether too vast a theme for the time now at my command and requires a somewhat careful demonstration, perhaps in the future there may be leisure for its presentation.
But if you would like to hear a myth, or rather a sacred and withal edifying parable told under the guise of a myth, perhaps a story which I once heard an old woman of Elis or Arcadia relate about Heracles will not appear to you out of place, either now or hereafter when you come to ponder it alone.
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