Timaeus — Plato

p. 302

The ideal image of the soid, comprehending

Rep7iblic IX. Socrates, Gl.AITCON.

The triple animal who has outwardly the image of a man.

Will any one say that we should strengthen the monster and the lion at the expense of the man ?

Now then, having determined the power and quahty of justice and injustice, let us have a httle conversation with him. What shall we say to him? Let us make an image of the soul, that he may have his own words presented before his eyes. Of what sort?

An ideal image of the soul, like the composite creations of ancient mythology, such as the Chimera or Scylla or Cerberus, and there are many others in which two or more different natures are said to grow into one. There are said to have been such unions. Then do you now model the form of a multitudinous, many-headed monster, having a ring of heads of all manner of beasts, tame and wild, which he is able to generate and metamorphose at will.

You suppose marvellous powers in the artist ; but, as language is more pliable than wax or any similar substance, let there be such a model as you propose. Suppose now that you make a second form as of a lion, and a third of a man, the second smaller than the first, and the third smaller than the second. That, he said, is an easier task ; and I have made them as you say. And now join them, and let the three grow into one.

That has been accomplished. Next fashion the outside of them into a single image, as of a man, so that he who is not able to look within, and sees only the outer hull, may believe the beast to be a single human creature. I have done so, he said.

And now, to him who maintains that it is profitable for the human creature to be unjust, and unprofitable to be just, let us reply that, if he be right, it is profitable for this creature to feast the multitudinous monster and strengthen the lion and the lion-like qualities, but to starve and weaken the man, 589 who is consequently liable to be dragged about at the mercy of either of the other two ; and he is not to attempt to familiarize or harmonize them with one another — he ought rather to suffer them to fight and bite and devour one another.

Certainly, he said ; that is what the approver of injustice says. To him the supporter of justice makes answer that he should ever so speak and act as to give the man within him in some way or other the most complete mastery over the entire human creature.

He should watch over the manyheaded monster like a good husbandman, fostering and cultivating the gentle qualities, and preventing the wild ones from growing ; he should be making the lion-heart his ally, and in common care of them all should be uniting the several parts with one another and with himself. Yes, he said, that is quite what the maintainer of justice will say.

And so from every point of view, whether of pleasure, honour, or advantage, the approver of justice is right and speaks the truth, and the disapprover is wrong and false and ignorant? Yes, from every point of view. Come, now, and let us gently reason with the unjust, who is not intentionally in error. ' Sweet Sir,' we will say to him, 'what think you of things esteemed noble and ignoble?

Is not the noble that which subjects the beast to the man, or rather to the god in man ; and the ignoble that which subjects the man to the beast? ' He can hardly avoid saying Yes — can he now ? Not if he has any regard for my opinion.

But, if he agree so far, we may ask him to answer another question : ' Then how would a man profit if he received gold and silver on the condition that he was to enslave the noblest part of him to the worst? \\'ho can imagine that a man who sold his son or daughter into slavery for money, especially if he sold them into the hands of fierce and evil men, would be the gainer, however large might be the sum which he received?

And will any one say that he is not a miserable 590 caitiff who remorselessly sells his own divine being to that which is most godless and detestable? Eriphyle took the necklace as the price of her husband's life, but he is taking a bribe in order to compass a worse ruin. Yes, said Glaucon, far worse — I will answer for him. Has not the intemperate been censured of old, because in