then by an external authority, in order that we may be all, as far as possible, under the same government, friends and equals? 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 591 a constitution, and by cultivation of the higher element have established in their hearts a guardian and ruler like our own, and when this is done they may go their ways.

Yes, he said, that is a further proof.

From 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?

From no point of view at all.

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 honourable than the body.

Certainly, he said.

On this higher end then the man of understanding will concentrate the energies of his life. And in the first place, he will honour studies which impress these qualities on his soul, and will disregard others?

Clearly, he said.

In the next place, he will regulate his bodily habit, 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 will, he replied, 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 should 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 superfluity or from want; and with a view to this only he will gain or spend in so far as he is able?

Very true.

And, for the same reason, he will accept such honours as he deems likely to make him a better man; but those which are 592 likely to disorder his constitution, whether private or public, he will avoid?

Then, if that is his motive, he will not be a politician?

By the dog of Egypt, he will! in the city which is his own, though in the land of his birth perhaps not, unless by some providential accident.

I understand; you mean in that city of which we are the founders, and which exists in idea only; for I do not believe that there is such an one anywhere on earth?

In heaven, I replied, there is laid up a pattern of it methinks, which he who desires may behold, and beholding, may set his own house in order. But whether such an one exists, or ever will exist in fact is no matter; for he will live after the manner of that city, having nothing to do with any other?

True, he said.

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596

BOOK X.

Of the many excellences which I perceive in the order of our 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?

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 ruinous to the understanding of the hearers, and that the knowledge of what they are is the only antidote to them. 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 the whole of that charming tragic company; 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? for I really do not know.

A likely thing, then, that I should know.

Why not? for the duller eye may often see a thing sooner than the keener.

Very true, he said; but in your presence I could not muster

courage to say even what I might have to say. enquire yourself?

Will you

Well then, shall we begin as usual by assuming that whenever a number of individuals have a common name, they have also a corresponding idea or form :-do you understand me? I do.

Let us take any instance; there are beds and tables in the world and many of them, are there not?

Yes.

But there are only two ideas or forms of them-one the idea of a bed, the other of a table.

True.

And the maker of either of them makes a bed or he makes a table for our use, in accordance with the idea-that is our way of speaking in this and similar instances-but no artificer makes the ideas themselves.

Certainly not.

And there is another artist,-I should like to know what you would say of him.

Who is he?

One who is the maker of all the works of all other workmen. What an extraordinary man!

Wait a little, and there will be more reason for your saying so. For this is he who makes not only vessels of every kind, but plants and animals, himself and all other things--the earth and heaven, and the things which are in heaven or under the earth; he makes the gods also.

He must be a rare master of his art.

Oh! you are unbelieving, are you? Do you mean that there is no such maker or creator, or that in one sense there might be a maker of all these things but not in another? Do you not see that there is a way in which you could make them yourself? What way?

An easy way enough; or rather, there are many ways in which the feat might be accomplished, none quicker than that of turning a mirror round and round-you would soon make the sun and the heavens, and the earth and yourself, and other animals and plants, and all the other creations of art as well as nature in the mirror.

597

Yes, he said; but that is an appearance only.

Very good, I said, you are coming to the point now; and the painter, as I conceive, is just a creator of this sort, is he not?

Of course.

But then I suppose you will say that what he creates is untrue. And yet there is a sense in which the painter also creates a bed?

Yes, he said, but not a real bed.

And what of the maker of the bed? did you not say that he does not make the idea which, according to our view, is the essence of the bed, but only a particular bed?

Yes, I did.

Then if he does not make that which exists he cannot make true existence, but only some semblance of existence; and if any one were to say that the work of the maker of the bed, or of any other workman, has real existence, he could hardly be supposed to be speaking the truth.

At any rate, he replied, philosophers would say that he was not speaking the truth.

No wonder, then, that his work too is an indistinct expression of truth.

No wonder.

Suppose that we enquire into the character of this imitator as illustrated by what has now been said?

If you please.

Well then, here are three beds; one existing in nature, which, as I think that we may say, is made by God,-no one else can be the maker?

No.

There is another which is the work of the carpenter?

Yes.

And the work of the painter is a third?

Yes.

Beds, then, are of three kinds, and there are three artists who superintend them: God, the maker of the bed, and the painter?

Yes, there are three of them.

God, whether from choice or from necessity, made one bed