necks against the gods,-least of all when making lov They must not represent slaves, or bullies, or cowards or madmen, or blacksmiths, or neighing horses, or bel sounding rivers, or a raging sea. A good or wise mar to perform good and wise actions, but he will be asha inferior part which he has never practised; and he will scriptive style with as little imitation as possible. The r self-respect, on the contrary, will imitate anybody and ar of nature, cries of animals; he will whistle like the wind, growl like thunder, and play on any instrument; also he dog, baa like a sheep, and crow like a cock; his whole I be imitation of gesture and voice. Now in the descrip are few changes, but in the dramatic there are a great ma musicians use either, or a compound of both, and this co attractive to youth and their teachers as well as to the v State in which one man plays one part only, and a cobb and a ploughman a ploughman, is not adapted for co when one of these polyphonous pantomimic gentlemen himself and his poetry we will fall down and worship h creature, and a holy and wonderful being; he shall be myrrh and have a garland of wool set upon his head-b bid him turn about and go to the next city, for we are rough, honest poet, and will not depart from our original foll.; cp. Laws, vii. 817.)

Next as to the music. A song or ode has three parts the harmony, and the rhythm; of which the two last are d the first. As we banished strains of lamentation, so we m the mixed Lydian harmonies, which are the harmonies o and as our citizens are to be temperate, we may also b harmonies, such as the Ionian and pure Lydian. Two Dorian and Phrygian, the first for war, the second for p expressive of courage, the other of obedience, or instructio feeling. And as we reject varieties of harmony, we shall queer, many-stringed, variously-shaped instruments which to them, and in particular the flute, which is more comple them. The lyre and the harp may be permitted in the Pan's-pipe in the fields. Thus we have made a purgation will now make a purgation of metres. They should be monies, simple and suitable to the occasion. There were

the tetrachord, and there are three ratios of metre, which have all their characters, and the feet have different characters as well as the rhythms. But about this you and I must ask Damon, the musician, who speaks, if I remember rightly, of a martial measure as well as of dactylic, trochaic, and iambic rhythms, which he arranges so as to compensate and equalize with one another. We only venture to affirm the general principle that the style is to conform to the subject and the metre to the style; and that the simplicity and harmony of the soul should be reflected in them. This principle of simplicity has to be learnt by every one in the days of his youth, and may be gathered anywhere from painting and embroidery, or any other creative and constructive art, as well as from the forms of plants and animals; it runs through nature as well as art, and has a wide kindred in the world. Other artists as well as poets should be warned against meanness or unseemliness. Sculpture and painting as well as music must conform to the law of simplicity. And he who violates it cannot be allowed to work in our city, and to corrupt the taste of our citizens. For images of deformity are like a hurtful pasture, and day by day, little by little, our guardians gather evil from them, which becomes a festering mass of evil in the soul. Place them only where they may breathe the air of health and beauty, amid fair sights and sounds, and they will quickly drink in from surrounding objects sweet and harmonious influences; and this is the great power of music, which more than any other influence enters into the soul and gives the sense of deformity and beauty. At first the effect is unconscious; but when reason arrives then he who has been thus trained welcomes her as the friend whom he always knew. As in learning to read, first we acquire the elements or letters separately, and afterwards their combinations, and do not recognize the reflections of them in the water until we know the letters themselves;-in like manner we must first attain the elements or essential forms of temperance and courage and liberality and magnificence and the like, and then trace the combinations of them in life and experience. There is a music of the soul which answers to the harmony of the world; and the fairest object of a musical soul is the fair mind in the fair body. Some defect in the latter may be excused, but not in the former. True love is the daughter of temperance, and temperance is utterly opposed to the madness of bodily pleasure. Enough has been said of music, which makes a fair ending with love.

Next we pass on to gymnastics; about which I would remark, that the soul is related to the body as a cause to an effect, and therefore if we educate the mind we may leave the education of the body in her charge, and need only give a general outline of the course to be pursued. In the first place the guardians must abstain from strong drink, for they should be the last persons to lose their wits. Whether the habits of the palaestra are suitable to them is more doubtful, for the ordinary gymnastic is a sleepy, heavy sort of thing, and when left off suddenly is apt to be dangerous. And our warrior athletes must be wide-awake dogs, having all their senses about them, and must also be inured to all changes of food and climate. Hence they will require a finer sort of training and a simpler gymnastic, which will be twin sister to their simple music; and for their diet a rule may be found in Homer, who gives his heroes no fish although they were living at the sea-side, nor boiled meats which involve an apparatus of pots and pans; and, if I am not mistaken, he nowhere mentions sweet sauces. Sicilian cookery, and Attic confections, and Corinthian courtezans, which are to gymnastic what Lydian and Ionian melodies are to music, must not be allowed among our citizens. Where gluttony and intemperance prevail the town begins to fill with doctors and pleaders, who open their halls for practice; and law and medicine give themselves airs as soon as the freemen of a State go out and buy them. But what can show a more disgraceful state of education than the importation of justice from abroad because you have none of your own at home? And yet there is something more disgraceful still in the further stage of the same disease, when men have learned to take a pleasure and pride in the twists and turns of the law; not considering how much better it would be for them so to order their lives as to have no need of a nodding justice. And there is a similar disgrace in employing a physician, not for the cure of wounds or epidemic disorders, but because a man has blown himself out like a bladder, and has got more diseases than he knows the names of, or than ever existed in the days of Asclepius. For observe how simple is the Homeric practice of medicine. Eurypylus after he has been wounded drinks a posset of Pramnian wine, which is of a heating nature; and yet the sons of Asclepius blame neither the damsel who gives him the drink, nor Patroclus who is attending on him. The truth is that this modern system of nursing diseases was introduced by Herodicus the trainer; who, being of a sickly constitution, by a compound of training and

medicine tortured first himself and then a good many other people, and died a long time after he ought to have died. But Asclepius was a statesman, and refused to practise this art, because he knew that the citizens of a well-ordered State have no leisure to be ill, and therefore he adopted the rough 'kill or cure' method, which artisans and labourers employ. They must be at their business,' they say, and have no time for swathing and dieting: if they recover, well; and if they don't, there is an end of them.' Whereas the rich man is supposed to be a gentleman who can afford to be ill. Do you know a maxim of Phocylides, that 'when a man begins to be rich' (or, perhaps, a little before) 'he should practise virtue?' But how can excessive care of health be inconsistent with an ordinary occupation, and yet consistent with the practice of virtue? A man ought to be thinking of something, and he says that philosophy gives him the headache, and never does anything because he is always unwell. And this was the reason why Asclepius and his sons practised no such art. They were in the interest of the public, and did not wish to preserve useless lives, or raise up a puny offspring to wretched sires. Honest diseases they honestly cured; and if a man was wounded, like Eurypylus in Homer, he might drink a sack posset, and he recovered all the same. But they would have nothing to do with persons whose lives were of no use either to themselves or to others, even though they might have made large fortunes out of them. And as to the story of Pindar, that Asclepius was slain by a thunderbolt for restoring a rich man to life, that is a lie; following our old rule we must say either that he did not take bribes, or that he was not the son of a god.

Glaucon then asks Socrates whether the best physicians and the best judges will not be those who have had severally the greatest experience of diseases and of crimes. Socrates draws a distinction between them. The physician should have had experience of disease in his own body, for he cures with his mind and not with his body. But the lawyer controls mind by mind; and therefore he should have no experience of evil in his own person. Where then is he to gain experience? How is he to be wise and also innocent? When young a good man is apt to be deceived by evil doers, because he has no pattern of evil in himself; and therefore the judge should be advanced in years; his youth should have been innocent, and he should have acquired an insight into evil by extended observation of others. This is the ideal of a judge; the criminal turned detective is wonderfully suspicious and cautious, but

VOL. III.

when he is in company with good men who have the exp he is at fault, for he foolishly imagines that every one is self. Vice may be known of virtue, but cannot know the sort of medicine and this the sort of law which will State; they will be healing arts to better natures; but the be left to die by the one, and the evil soul will be put to other. And the need of either will be greatly diminished which will give harmony to the soul, and good gymnastic health to the body. Not that this division of music and g corresponds to soul and body; for they are equally cond soul, which requires both of them, and is tamed by the on and sustained by the other. The two together supply with their twofold nature. The passionate disposition much gymnastic is hardened and brutalized, the gentle character which has too much music becomes enervated. is singing and twittering and pouring music like water funnel of his ears, the edge of his soul gradually wears passionate or spirited element is melted out of him. Too easily wasted; too much is converted into nervous irritabilit the athlete by feeding and training has his courage doubled grows stupid; his senses are never purged, and like a wi ready to do everything by blows and nothing by coun There are two principles in man, reason and passion, and t given two arts corresponding to them, and not to the soul some vainly say music and gymnastic; the unity of wh harmony higher far than the concord of musical notes. musician is he who attempers them-he shall be the presidi our State.

The next question is, Who are to be our rulers? First, th rule the younger; and the best of the elders will be the be He who guards best is he who loves best, and he who loves interest in them and sympathy with them. Those then mus by us who have always been devoted to the good of th And a watch must be put over them to discover whether at of life they have retained the same opinions and held out a and enchantment. For time and persuasion and the love may enchant a man into a change of purpose, and force him. And therefore we must choose for our guardians me