Phaedrus — Plato

p. 392And is not a man reproached for flattery and meanness who subordinates the spirited animal to the unruly monster, and, for the sake of money, of which he can never have enough, habituates him in the days of his youth to be trampled in the mud, and from being a lion to become a monkey ? True, he said. And why are vulgarity and handicraft arts a reproach?

Only because they imply a natural weakness of the higher principle, and the individual is unable to control the creatures within him, but has to court them, and his only study is how to flatter them ? ^^ That appears to be true.

And, therefore, that he may be under the same rule as the best, we say that he ought to be the servant of the best ; not, as Thrasymachus supposed, to the injury of him who served, but because every one had better be ruled by divine wisdom dwelling within him ; or, if that be impossible, then by an external authority, in order that we may be all, as far as possible, under the same government ? True, he said.

And this is clearly seen to be the intention of the law, which is the ally of the whole city ; and is seen also in the authority which is exerted over children, and the refusal ^ to allow them to be free until the time when, as in a State, we have given them a constitution, and by cultivation of the higher element have established in their hearts a watchman and ruler like our own, and when this is done they may go their ways.

Yes, he said, that is a further proof. In what point of view, then, and on what ground shall a man be profited by injustice or intemperance or other baseness, even though he acquire money or power ? There is no ground on which this can be maintained ?

What shall he profit, if his injustice be undetected ? for he who is undetected only gets worse, whereas he who is detected and punished has the brutal part of his nature silenced and humanized ; the gentler element in him is liberated, and his whole soul is perfected and ennobled by the acquirement of justice and temperance and wisdom, more than the body ever is by receiving gifts of beauty, strength, and health, in proportion as the soul is more honorable than the body. M See Book VL, 49^*

THET REPUBLIC 393 Certainly, he said. The man of understanding will concentrate himself on this as the work of life. And in the first place, he will honor studies which impress these qualities on his soul, and will disregard others ? Clearly, he said.

In the next place, he will keep under his body, and so far will he be from yielding to brutal and irrational pleasures, that he will regard even health as quite a secondary matter ; his first object will be not that he may be fair or strong or well, unless he is likely thereby to gain temperance, but he will be always desirous of preserving the harmony of the body for the sake of the concord of the soul ?

Certainly, he replied, that he will, if he has true music in him. And there is a principle of order and harmony in the acquisition of wealth ; this also he will observe, and will not allow himself to be dazzled by the opinion of the world, and heap up riches to his own infinite harm ? I think not, he said.

He will look at the city which is within him, and take care to avoid any change of his own institutions, such as might arise either from abundance or firom want ; and he will duly regulate his acquisition and expense, in so far as he is able ? Very true.

And for the same reason, he will accept such honors as he deems likely to make him a better man ; but those *^^ which are likely to disorder his constitution, whether private or public honors, he will avoid ? Then, if this be his chief care, he will not be a politician. By the dog of Egypt, he will ! in the city which is his own, though in his native country perhaps not, unless some providential accident should occur.

I understand ; you speak of that city of which we are the founders, and which exists in idea only ; for I do not think that there is such an one anywhere on earth ? In heaven, I replied, there is laid up a pattern of such a city, and he who desires may behold this, and beholding, govern himself accordingly.

But whether there really is or ever will be such an one is of no importance to him ; for he will act according to the laws of that city and of no other ? True, he said.

p. 394

BCMDK X Of the many excellences which I perceive in the 607" ^'^^^ ^^ ^^^ State, there is none which upon reflection pleases me better than the rule about poetry. What rule ? The rule about rejecting imitative poetry, which certainly ought not to be received ; as I see far more clearly now that the parts of the soul have been distinguished. What do you mean by that ? Speaking in confidence, for I should not like to have my words repeated to the tragedians and the rest of the imitative tribe — but I do not mind saying to you that all poetical imitations are a sort of outrage on the understanding of the hearers, and that the only cure of this is the knowledge of their true nature. Explain the purport of your remark. Well, I will tell you : although I have always from my earliest youth had an awe and love of Homer, which even now makes the words falter on my lips, for he is the great captain and teacher of all that goodly band of Tragic writers ; but a man is not to be reverenced before the truth, and therefore I will speak out. Very good, he said. Listen to me then, or rather, answer me. Put your question. Can you tell me what imitation is ? [Glaucon is afraid to reply and Socrates undertakes to explain as follows : There are many beds in the world. They are all different, but all conform to a common plan or idea of what a bed should be. The makers of the beds have this idea in mind, but they themselves do not create the idea. The idea or perfect type is created by God. The beds which the carpenter makes are imperfect copies of the one perfect type. All carpenters are therefore imitators. Again, the painter makes a picture of the bed. In so doing he imitates not the original bed or type made by God,