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diff --git a/55201-0.txt b/55201-0.txt index a002220..0c5d2c7 100644 --- a/55201-0.txt +++ b/55201-0.txt @@ -7254,7 +7254,7 @@ What is the nature, and what are the divisions of the science? He refuses to answer, as if intending by the refusal to intimate that the state of knowledge which then existed was not such as would allow the philosopher to enter into his final rest. The previous sciences must first be studied, -and will, we may add, continue to be studied tell the end of time, +and will, we may add, continue to be studied till the end of time, although in a sense different from any which Plato could have conceived. But we may observe, that while he is aware of the vacancy of his own ideal, he is full of enthusiasm in the contemplation of it. Looking into diff --git a/55201-h/55201-h.htm b/55201-h/55201-h.htm index a6dff7f..2f1a0b7 100644 --- a/55201-h/55201-h.htm +++ b/55201-h/55201-h.htm @@ -1,10 +1,11 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> -<html lang="en" xml:lang="en" xmlns="http://www.w3.org/1999/xhtml"> +<!DOCTYPE html> +<html lang="en"> <head> - <meta http-equiv="content-type" content="application/xhtml+xml; charset=utf-8" /> + <meta charset="utf-8"> + <title>Jowett’s translation of Plato’s Republic, 3rd ed. | Project Gutenberg</title> - <link rel="coverpage" href="images/platorepublictitlepage.jpg"/> - <style type="text/css"> + <link rel="coverpage" href="images/platorepublictitlepage.jpg"> + <style> body { margin-left: 10%; margin-right: 10%; text-align: justify; @@ -116,7 +117,7 @@ h1 small { font-size: small; } { #half-title { margin: 6em 0; } } -@media print, handheld +@media print { #half-title { page-break-before: always; page-break-after: always; @@ -127,31 +128,18 @@ h1 small { font-size: small; } max-width: 32em; margin: auto; } #tnote p { margin: 1em; } -@media handheld -{ .stpagenum { position: relative; - font-size: 70%; - background-color: #f5f5f5; - color: green; - padding-left: 0.5em; - padding-right: 0.5em; - font-style: normal; } - - .pagenum { display: none; } - - .sidenote { display: none; } - } </style> </head> <body> <div>*** START OF THE PROJECT GUTENBERG EBOOK 55201 ***</div> - <p class="noind" id="half-title"><small>THE</small><br /><br />REPUBLIC OF PLATO<br/><br/> - <small><i>JOWETT</i></small><br /><br /><br /> - <small> <b>London</b></small><br /><br /> - <small><span class="author">HENRY FROWDE</span></small><br /><br /> - <img src="images/oupshield.jpg" width="125" height="140" alt="OUP logo" /> - <br /><br /> - <small>O<span class="smcap">XFORD</span> U<span class="smcap">NIVERSITY</span> P<span class="smcap">RESS</span> W<span class="smcap">AREHOUSE</span><br /> + <p class="noind" id="half-title"><small>THE</small><br ><br >REPUBLIC OF PLATO<br><br> + <small><i>JOWETT</i></small><br ><br ><br > + <small> <b>London</b></small><br ><br > + <small><span class="author">HENRY FROWDE</span></small><br ><br > + <img src="images/oupshield.jpg" alt="OUP logo" style="width: 125px; height: 140px"> + <br ><br > + <small>O<span class="smcap">XFORD</span> U<span class="smcap">NIVERSITY</span> P<span class="smcap">RESS</span> W<span class="smcap">AREHOUSE</span><br > A<span class="smcap">MEN</span> C<span class="smcap">ORNER</span>, E. C.</small></p> <div id="tnote"> <p class="center">Transcriber’s Note and List of Contents</p> @@ -160,7 +148,7 @@ h1 small { font-size: small; } <p>The 1888 edition does not have a Table of Contents. The following listing provides hyperlinks to distinct sections of the work.</p> </div> <h4 class="space-above">TABLE OF CONTENTS</h4> - <table class="cen" summary="table of contents"> + <table class="cen"> <tbody> <tr> <td class="left"><a href="#pref">Preface</a></td><td></td><td></td> @@ -230,8 +218,8 @@ h1 small { font-size: small; } </tr> <tr> <td> </td> - <td class="left">(IIa) the paradoxes of the Republic: <br />the community of property</td> - <td class="right"><a href="#inII">clxxiv</a><br /><a href="#inIIa">clxxv</a></td> + <td class="left">(IIa) the paradoxes of the Republic: <br >the community of property</td> + <td class="right"><a href="#inII">clxxiv</a><br ><a href="#inIIa">clxxv</a></td> </tr> <tr> <td> </td> @@ -328,35 +316,35 @@ h1 small { font-size: small; } </tbody> </table> <p> </p> - <hr /> - <h1 class="space-above"><small>THE</small><br /> + <hr > + <h1 class="space-above"><small>THE</small><br > <span class="wide">REPUBLIC OF PLATO</span></h1> <p class="center spaced"><small><span class="smcap"><span class="wide">TRANSLATED INTO ENGLISH</span></span></small></p> <p class="center spaced space-above"> - <small><span class="smcap">WITH</span></small><br /> - <span class="wide"><i>INTRODUCTION, ANALYSIS<br /> + <small><span class="smcap">WITH</span></small><br > + <span class="wide"><i>INTRODUCTION, ANALYSIS<br > MARGINAL ANALYSIS, AND INDEX</i></span></p> <p class="center spaced space-above"><small> <span class="smcap">BY</span></small> - <br /> + <br > <span class="author">B. <span class="wide">JOWETT, M.A.</span></span> - <br /> -<small><span class="smcap">MASTER OF BALLIOL COLLEGE<br /> -REGIUS PROFESSOR OF GREEK IN THE UNIVERSITY OF OXFORD<br /> + <br > +<small><span class="smcap">MASTER OF BALLIOL COLLEGE<br > +REGIUS PROFESSOR OF GREEK IN THE UNIVERSITY OF OXFORD<br > DOCTOR IN THEOLOGY OF THE UNIVERSITY OF LEYDEN</span></small></p> <p class="center spaced space-above"> - <span class="wide">THE THIRD EDITION</span><br /><br /> + <span class="wide">THE THIRD EDITION</span><br ><br > <span class="wide"> <i>REVISED AND CORRECTED THROUGHOUT</i></span></p> <p class="center spaced space-above"> - <b>Oxford</b><br /> - <span class="wide">AT THE CLARENDON PRESS</span><br /> - <small><span class="smcap">M DCCC LXXXVIII</span><br /> + <b>Oxford</b><br > + <span class="wide">AT THE CLARENDON PRESS</span><br > + <small><span class="smcap">M DCCC LXXXVIII</span><br > [<i>All rights reserved</i>]</small></p> - <p class="center spaced space-above"><span class="large"><span class="wide">TO MY FORMER PUPILS</span></span><br /><br /> - <span class="wide">IN BALLIOL COLLEGE<br /><br /> - AND IN THE UNIVERSITY OF OXFORD,</span><br /><br /> - <small>WHO DURING FORTY-SIX YEARS<br /><br /> HAVE BEEN THE BEST OF FRIENDS TO ME,<br /><br /> THIS VOLUME IS INSCRIBED,<br /><br /> IN GRATEFUL RECOGNITION<br /><br /> OF THEIR NEVER FAILING ATTACHMENT.</small></p> + <p class="center spaced space-above"><span class="large"><span class="wide">TO MY FORMER PUPILS</span></span><br ><br > + <span class="wide">IN BALLIOL COLLEGE<br ><br > + AND IN THE UNIVERSITY OF OXFORD,</span><br ><br > + <small>WHO DURING FORTY-SIX YEARS<br ><br > HAVE BEEN THE BEST OF FRIENDS TO ME,<br ><br > THIS VOLUME IS INSCRIBED,<br ><br > IN GRATEFUL RECOGNITION<br ><br > OF THEIR NEVER FAILING ATTACHMENT.</small></p> <h2 id="pref" class="space-above">PREFACE.</h2> <p>I<span class="smcap">N</span> publishing a third edition of the Republic of Plato (originally included in my edition of Plato’s works), I have to acknowledge the assistance of several friends, especially of my secretary, Mr. Matthew Knight, now residing for his health at Davôs, and of Mr. Frank Fletcher, Exhibitioner of Balliol College. To their accuracy and scholarship I am under great obligations. The excellent index, in which are contained references to other dialogues as well as to the Republic, is entirely the work of Mr. Knight. I am also considerably indebted to Mr. J. W. MacKail, Fellow of Balliol College, who read over the whole book in the previous edition, and noted several inaccuracies.</p> <p>The additions and alterations both in the introduction and in the text, affect at least a third of the work.</p> @@ -365,8 +353,8 @@ DOCTOR IN THEOLOGY OF THE UNIVERSITY OF LEYDEN</span></small></p> <h2 id="intro" class="space-above"> INTRODUCTION AND ANALYSIS. </h2> - <hr /> - <p><a id="pagei"></a><span class="sidenote"><i>Republic.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <hr > + <p><a id="pagei"></a><span class="sidenote"><i>Republic.</i><br >I<span class="smcap">NTRODUCTION.</span></span> T<span class="smcap">HE</span> Republic of Plato is the longest of his works with the exception of the Laws, and is certainly the greatest of them. There are nearer approaches to modern metaphysics in the Philebus and in the Sophist; the @@ -500,7 +488,7 @@ DOCTOR IN THEOLOGY OF THE UNIVERSITY OF LEYDEN</span></small></p> by the revelation of a future life. </p> <p> - The division into books, like all similar divisions,<a name="FnAnchorintro1" href="#Footnoteintro1"><span class="sp">1</span></a> is probably later than the age of Plato. The + The division into books, like all similar divisions,<a id="FnAnchorintro1" href="#Footnoteintro1"><span class="sp">1</span></a> is probably later than the age of Plato. The natural divisions are five in number;—(1) Book I and the first half of Book II down to the paragraph beginning, ‘I had always admired the genius of Glaucon and Adeimantus,’ which is introductory; the first book @@ -943,7 +931,7 @@ characteristic features of Socrates in the Republic (vi. <a href="#stpage499A">4 may be read</a>. </p> <p> </p> - <p id="iaI"><span class="sidenote"><i>Republic I.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p id="iaI"><span class="sidenote"><i>Republic I.</i><br >A<span class="smcap">NALYSIS.</span></span> <b>BOOK I.</b> The Republic opens with a truly Greek scene—a festival in honour of the goddess Bendis which is held in the Piraeus; to this is added the promise of an equestrian torch-race in the evening. The whole @@ -958,7 +946,7 @@ characteristic features of Socrates in the Republic (vi. <a href="#stpage499A">4 Of the numerous company, three only take any serious part in the discussion; nor are we informed whether in the evening they went to the torch-race, or talked, as in the Symposium, through the night. The manner - in which the conversation has arisen is described as follows:—<span class="stpagenum"><a href="#stpage327A">Stephanus<br />327</a></span>Socrates + in which the conversation has arisen is described as follows:—<span class="stpagenum"><a href="#stpage327A">Stephanus<br >327</a></span>Socrates and his companion Glaucon are about to leave the festival when they are detained by a message from Polemarchus, who speedily appears accompanied by Adeimantus, the brother of Glaucon, and with playful violence compels @@ -995,7 +983,7 @@ characteristic features of Socrates in the Republic (vi. <a href="#stpage499A">4 facetiously remarks, the possession of the argument to his heir, Polemarchus…. </p> - <p><span class="sidenote"><i>Republic I.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic I.</i><br >I<span class="smcap">NTRODUCTION.</span></span> The description of old age is finished, and Plato, as his manner is, has touched the key-note of the whole work in asking for the definition of justice, first suggesting the question which Glaucon afterwards pursues @@ -1009,7 +997,7 @@ characteristic features of Socrates in the Republic (vi. <a href="#stpage499A">4 unconnected precepts, which have no common principle, fails to satisfy the demands of dialectic. </p> - <p><span class="sidenote"><i>Republic I.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p><span class="sidenote"><i>Republic I.</i><br >A<span class="smcap">NALYSIS.</span></span> … <span class="stpagenum"><a href="#stpage332A">332</a></span>He proceeds: What did Simonides mean by this saying of his? Did he mean that I was to give back arms to a madman? ‘No, not in that case, not if the parties are friends, and evil would result. He meant that you were to @@ -1042,7 +1030,7 @@ characteristic features of Socrates in the Republic (vi. <a href="#stpage499A">4 Perdiccas, or Ismenias the Theban (about <span class="smcap">B.C.</span> 398-381)…. </p> <p> </p> - <p><span class="sidenote"><i>Republic I.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic I.</i><br >I<span class="smcap">NTRODUCTION.</span></span> Thus the first stage of aphoristic or unconscious morality is shown to be inadequate to the wants of the age; the authority of the poets is set aside, and through the winding mazes of dialectic we make an approach to @@ -1066,7 +1054,7 @@ characteristic features of Socrates in the Republic (vi. <a href="#stpage499A">4 Platonic Socrates. </p> <p> </p> - <p><span class="sidenote"><i>Republic I.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p><span class="sidenote"><i>Republic I.</i><br >A<span class="smcap">NALYSIS.</span></span> … Here Thrasymachus, who has made several attempts to interrupt, but has hitherto been kept in order by the company, takes advantage of a pause and rushes into the arena, beginning, like a savage animal, with a roar. @@ -1147,13 +1135,13 @@ characteristic features of Socrates in the Republic (vi. <a href="#stpage499A">4 there would be as much ‘nolo episcopari’ as there is at present of the opposite…. </p> - <p><span class="sidenote"><i>Republic I.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic I.</i><br >I<span class="smcap">NTRODUCTION.</span></span> The satire on existing governments is heightened by the simple and apparently incidental manner in which the last remark is introduced. There is a similar irony in the argument that the governors of mankind do not like being in office, and that therefore they demand pay. </p> - <p><span class="sidenote"><i>Republic I.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p><span class="sidenote"><i>Republic I.</i><br >A<span class="smcap">NALYSIS.</span></span> … Enough of this: the other assertion of Thrasymachus is far <span class="pagenum"><a id="pagexxii"></a>xxii</span> more important—that the unjust life is more gainful than the just. <span class="stpagenum"><a href="#stpage348A">348</a></span>Now, as you and I, Glaucon, are not convinced by him, we must reply to him; but @@ -1214,7 +1202,7 @@ characteristic features of Socrates in the Republic (vi. <a href="#stpage499A">4 is that I know not what justice is; how then shall I know whether the just is happy or not?… </p> - <p><span class="sidenote"><i>Republic I.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic I.</i><br >I<span class="smcap">NTRODUCTION.</span></span> Thus the sophistical fabric has been demolished, chiefly by appealing to the analogy of the arts. ‘Justice is like the arts (1) in having no external interest, and (2) in not aiming at excess, and (3) justice is to @@ -1264,7 +1252,7 @@ characteristic features of Socrates in the Republic (vi. <a href="#stpage499A">4 </p> <div class="poembox"><div class="poem"> <p class="noind"> -‘When workmen strive to do better than well,<br />They do confound their skill in covetousness.’<br /> +‘When workmen strive to do better than well,<br >They do confound their skill in covetousness.’<br > <span class="right"> (King John, Act iv. Sc. 2.)</span> </p></div></div> <p class="noind"> @@ -1288,7 +1276,7 @@ characteristic features of Socrates in the Republic (vi. <a href="#stpage499A">4 widen their application to human life. </p> <p> </p> - <p id="iaII"><span class="sidenote"><i>Republic II.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p id="iaII"><span class="sidenote"><i>Republic II.</i><br >A<span class="smcap">NALYSIS.</span></span> <b>BOOK II.</b> Thrasymachus is pacified, <span class="stpagenum"><a href="#stpage357A">357</a></span>but the intrepid Glaucon insists on continuing the argument. He is not satisfied with the indirect manner in which, at the end of the last book, Socrates had disposed of the question @@ -1412,7 +1400,7 @@ characteristic features of Socrates in the Republic (vi. <a href="#stpage499A">4 reputation; let the just be thought unjust and the unjust just, and do you still prove to us the superiority of justice.’… </p> - <p><span class="sidenote"><i>Republic II.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic II.</i><br >I<span class="smcap">NTRODUCTION.</span></span> The thesis, which for the sake of argument has been maintained by Glaucon, is the converse of that of Thrasymachus—not right is the interest of the stronger, but right is the necessity of the weaker. Starting from the @@ -1567,7 +1555,7 @@ characteristic features of Socrates in the Republic (vi. <a href="#stpage499A">4 acting upon them from without, but, if at all, by education fashioning them from within. </p> - <p><span class="sidenote"><i>Republic II.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p><span class="sidenote"><i>Republic II.</i><br >A<span class="smcap">NALYSIS.</span></span> … Socrates praises the sons of Ariston, <span class="stpagenum"><a href="#stpage368A">368</a></span>‘inspired offspring of the renowned hero,’ as the elegiac poet terms them; but he does not understand how they can argue so eloquently on behalf of injustice while their @@ -1700,7 +1688,7 @@ characteristic features of Socrates in the Republic (vi. <a href="#stpage499A">4 Agamemnon in Homer, and the accusation of Thetis against Apollo in Aeschylus…. </p> - <p><span class="sidenote"><i>Republic II.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic II.</i><br >I<span class="smcap">NTRODUCTION.</span></span> In order to give clearness to his conception of the State, Plato proceeds to trace the first principles of mutual need and of <span class="pagenum"><a id="pagexxxvi"></a>xxxvi</span> division of labour in an imaginary community of four or five citizens. Gradually this community @@ -1853,7 +1841,7 @@ viii. 847), though he remarks, quaintly enough (Laws, ix. Scandaleuse</i> of the gods. </p> <p> </p> - <p id="iaIII"><span class="sidenote"><i>Republic III.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p id="iaIII"><span class="sidenote"><i>Republic III.</i><br >A<span class="smcap">NALYSIS.</span></span> <b>BOOK III.</b> <span class="stpagenum"><a href="#stpage386A">386</a></span>There is another motive in purifying religion, which is to banish fear; for no man can be courageous who is <span class="pagenum"><a id="pagexl"></a>xl</span> afraid of death, or who believes the tales which are repeated by the poets concerning the world @@ -2185,7 +2173,7 @@ viii. 847), though he remarks, quaintly enough (Laws, ix. of ruin, both to themselves and the rest of the State, will be at hand. </p> <p> </p> - <p><span class="sidenote"><i>Republic III.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic III.</i><br >I<span class="smcap">NTRODUCTION.</span></span> The religious and ethical aspect of Plato’s education will hereafter be considered under a separate head. Some lesser points may be more conveniently noticed in this place. @@ -2456,7 +2444,7 @@ the arts by which he sustains the reader’s interest. (4) Connecting links escape notice. </p> <p> </p> - <p id="iaIV"><span class="sidenote"><i>Republic IV.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p id="iaIV"><span class="sidenote"><i>Republic IV.</i><br >A<span class="smcap">NALYSIS.</span></span> <b>BOOK IV.</b> <span class="stpagenum"><a href="#stpage419A">419</a></span>Adeimantus said: ‘Suppose a person to argue, Socrates, that you make your citizens miserable, and this by their own free-will; they are the lords of the city, and yet instead of having, like other men, lands @@ -2554,7 +2542,7 @@ the arts by which he sustains the reader’s interest. (4) Connecting links any sense, in an affair of such magnitude. No foreign god shall be supreme in our realms…. </p> - <p><span class="sidenote"><i>Republic IV.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic IV.</i><br >I<span class="smcap">NTRODUCTION.</span></span> Here, as Socrates would say, let us ‘reflect on’ (<span class="transl" title="skopô=men">σκοπῶμεν</span>) what has preceded: thus far we have spoken not of the happiness of the citizens, but only of the well-being of the State. They may be the happiest of men, @@ -2652,7 +2640,7 @@ etc.), the religion shall be based on the highest conception of the gods (ii. <a href="#stpage377A">377</a> foll.), secondly, that the true national or Hellenic type shall be maintained…. </p> - <p><span class="sidenote"><i>Republic IV.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p><span class="sidenote"><i>Republic IV.</i><br >A<span class="smcap">NALYSIS.</span></span> Socrates proceeds: But where amid all this is justice? Son of Ariston, tell me where. Light a candle and search the city, and get your brother and the rest of our friends to help in seeking for her. ‘That won’t do,’ @@ -2730,7 +2718,7 @@ etc.), the large letters we will now come back to the small. From the two together a brilliant light may be struck out…. </p> - <p><span class="sidenote"><i>Republic IV.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic IV.</i><br >I<span class="smcap">NTRODUCTION.</span></span> Socrates proceeds to discover the nature of justice by a method of residues. Each of the first three virtues corresponds to one of the three parts of the soul and one of the three classes in the State, although the @@ -2775,7 +2763,7 @@ Ethics, vi. 13. 6), ‘Whether the virtues are one or good embraces ‘all time and all existence,’ the conception of justice is not extended beyond man. </p> - <p><span class="sidenote"><i>Republic IV.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p><span class="sidenote"><i>Republic IV.</i><br >A<span class="smcap">NALYSIS.</span></span> … Socrates is now going to identify the individual and the State. But first he must prove that there are three parts of the individual soul. His argument is as follows:—Quantity makes no difference in quality. The @@ -2880,7 +2868,7 @@ Ethics, vi. 13. 6), ‘Whether the virtues are one or reason rules under one of two names—monarchy and aristocracy. Thus there are five forms in all, both of states and of souls…. </p> - <p><span class="sidenote"><i>Republic IV.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic IV.</i><br >I<span class="smcap">NTRODUCTION.</span></span> In attempting to prove that the soul has three separate faculties, Plato takes occasion to discuss what makes difference of faculties. And the criterion which he proposes is difference in the working of the faculties. @@ -2979,7 +2967,7 @@ Ethics, vi. 13. 6), ‘Whether the virtues are one or one another (see <a href="#pagecix"><i>infra</i></a>). </p> <p> </p> - <p id="iaV"><span class="sidenote"><i>Republic V.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p id="iaV"><span class="sidenote"><i>Republic V.</i><br >A<span class="smcap">NALYSIS.</span></span> <b>BOOK V.</b> <span class="stpagenum"><a href="#stpage449A">449</a></span>I was going to enumerate the four forms of vice or decline in states, when Polemarchus—he was sitting a little farther from me than Adeimantus—taking him by the coat and leaning towards him, said @@ -3309,7 +3297,7 @@ Ethics, vi. 13. 6), ‘Whether the virtues are one or is not a philosopher, but a lover of opinion only…. </p> <p> </p> - <p><span class="sidenote"><i>Republic V.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic V.</i><br >I<span class="smcap">NTRODUCTION.</span></span> The fifth book is the new beginning of the Republic, in which the community of property and of family are first maintained, and the transition is made to the kingdom of philosophers. For both of these @@ -3381,7 +3369,7 @@ Ethics, vi. 13. 6), ‘Whether the virtues are one or dialogues are probably to be regarded as later than the Republic. </p> <p> </p> - <p id="iaVI"><span class="sidenote"><i>Republic VI.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p id="iaVI"><span class="sidenote"><i>Republic VI.</i><br >A<span class="smcap">NALYSIS.</span></span> <b>BOOK VI.</b> <span class="stpagenum"><a href="#stpage484A">484</a></span>Having determined that the many have no knowledge of true being, and have no clear patterns in their minds of justice, beauty, truth, and that philosophers have such patterns, we have now to ask whether they or @@ -3683,7 +3671,7 @@ Ethics, vi. 13. 6), ‘Whether the virtues are one or of the objects to which they are related…. </p> <p> </p> - <p><span class="sidenote"><i>Republic VI.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic VI.</i><br >I<span class="smcap">NTRODUCTION.</span></span> Like Socrates, we may recapitulate the virtues of the philosopher. In language which seems to reach beyond the horizon of that age and country, he is described as ‘the spectator of all time and all existence.’ He has @@ -4068,7 +4056,7 @@ Ethics, vi. 13. 6), ‘Whether the virtues are one or writings. </p> <p> </p> - <p id="iaVII"><span class="sidenote"><i>Republic VII.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p id="iaVII"><span class="sidenote"><i>Republic VII.</i><br >A<span class="smcap">NALYSIS.</span></span> <b>BOOK VII.</b> <span class="stpagenum"><a href="#stpage514A">514</a></span>And now I will describe in a figure the enlightenment or unenlightenment of our nature:—Imagine human beings living in an underground den which is open towards the light; they have been there from @@ -4421,7 +4409,7 @@ Ethics, vi. 13. 6), ‘Whether the virtues are one or are more than ten years of age, and to proceed with those who are left…. </p> <p> </p> - <p><span class="sidenote"><i>Republic VII.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic VII.</i><br >I<span class="smcap">NTRODUCTION.</span></span> At the commencement of the sixth book, Plato anticipated his explanation of the relation of the philosopher to the world in an allegory, in this, as in other passages, following the order which he prescribes in @@ -4694,7 +4682,7 @@ Ethics, vi. 13. 6), ‘Whether the virtues are one or generation.) </p> <p> </p> - <p id="iaVIII"><span class="sidenote"><i>Republic VIII.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p id="iaVIII"><span class="sidenote"><i>Republic VIII.</i><br >A<span class="smcap">NALYSIS.</span></span> <b>BOOK VIII.</b> <span class="stpagenum"><a href="#stpage543A">543</a></span>And so we have arrived at the conclusion, that in the perfect State wives and children are to be in common; and the education and pursuits of men and women, both in war and peace, are to be common, and @@ -5061,7 +5049,7 @@ Ethics, vi. 13. 6), ‘Whether the virtues are one or out of all order and reason, passes into the worst form of servitude…. </p> <p> </p> - <p><span class="sidenote"><i>Republic VIII.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic VIII.</i><br >I<span class="smcap">NTRODUCTION.</span></span> In the previous books Plato has described the ideal State; now he returns to the perverted or declining forms, on which he had lightly touched at the end of Book iv. These he describes in a succession of parallels @@ -5254,7 +5242,7 @@ Ethics, vi. 13. 6), ‘Whether the virtues are one or study of the words themselves; on which a faint light is thrown by the parallel passage in the ninth book. Another help is the allusion in Aristotle, who makes the important remark that the latter part of the - passage (from <span class="transl" title="ô(=n e)pi/tritos puthmê\n, k.t.l.">ὧν ἐπίτριτος πυθμὴν, κ.τ.λ.</span>) describes a solid figure.<a name="FnAnchorintro2" href="#Footnoteintro2"><span class="sp">2</span></a> Some further clue + passage (from <span class="transl" title="ô(=n e)pi/tritos puthmê\n, k.t.l.">ὧν ἐπίτριτος πυθμὴν, κ.τ.λ.</span>) describes a solid figure.<a id="FnAnchorintro2" href="#Footnoteintro2"><span class="sp">2</span></a> Some further clue may be gathered from the appearance of the Pythagorean triangle, which is denoted by the numbers 3, 4, 5, and in which, as in every right-angled <span class="pagenum"><a id="pagecxxxi"></a>cxxxi</span> triangle, the squares of the two lesser sides equal the square of the @@ -5343,7 +5331,7 @@ Ethics, vi. 13. 6), ‘Whether the virtues are one or the number of the world, and the number of the imperfect cycle the number of the state, he proceeds: ‘The period of the world is defined by the perfect number 6, that of the state by the cube of that number or 216, - which is the product of the last pair of terms in the Platonic Tetractys<a name="FnAnchorintro3" href="#Footnoteintro3"><span class="sp">3</span></a>; and if we take this as + which is the product of the last pair of terms in the Platonic Tetractys<a id="FnAnchorintro3" href="#Footnoteintro3"><span class="sp">3</span></a>; and if we take this as the basis of our computation, we shall have two cube numbers (<span class="transl" title="au)xê/seis duna/menai/ te kai\ dunasteuo/menai">αὐξήσεις δυνάμεναί τε καὶ δυναστευόμεναι</span>), viz. 8 and 27; and the mean proportionals between these, viz. 12 and 18, will furnish three intervals and four terms, and these terms and intervals @@ -5435,7 +5423,7 @@ Pythagorean triangle is called also the figure of marriage (<span class="transl" either sex, on the respective ages of parents, i.e. on other numbers. </p> <p> </p> - <p id="iaIX"><span class="sidenote"><i>Republic IX.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p id="iaIX"><span class="sidenote"><i>Republic IX.</i><br >A<span class="smcap">NALYSIS.</span></span> <b>BOOK IX.</b> <span class="stpagenum"><a href="#stpage571A">571</a></span>Last of all comes the tyrannical man, about whom we have to enquire, Whence is he, and how does he live—in happiness or in misery? There is, however, a previous question of the nature and number of @@ -5737,7 +5725,7 @@ Pythagorean triangle is called also the figure of marriage (<span class="transl" be matters not; he will act according to that pattern and no other…. </p> <p> </p> - <p><span class="sidenote"><i>Republic IX.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic IX.</i><br >I<span class="smcap">NTRODUCTION.</span></span> The most noticeable points in the 9th Book of the Republic are:—(1) the account of pleasure; (2) the number of the interval which divides the king from the tyrant; (3) the pattern which is in heaven. @@ -5826,7 +5814,7 @@ Pythagorean triangle is called also the figure of marriage (<span class="transl" in the individual. </p> <p> </p> - <p id="iaX"><span class="sidenote"><i>Republic X.</i><br />A<span class="smcap">NALYSIS.</span></span> + <p id="iaX"><span class="sidenote"><i>Republic X.</i><br >A<span class="smcap">NALYSIS.</span></span> <b>BOOK X.</b> <span class="stpagenum"><a href="#stpage595A">595</a></span>Many things pleased me in the order of our State, but there was nothing which I liked better than the regulation about poetry. The division of the soul throws a new light on our exclusion of imitation. I @@ -6223,7 +6211,7 @@ Pythagorean triangle is called also the figure of marriage (<span class="transl" pilgrimage of the other. </p> <p> </p> - <p><span class="sidenote"><i>Republic X.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <p><span class="sidenote"><i>Republic X.</i><br >I<span class="smcap">NTRODUCTION.</span></span> The Tenth Book of the Republic of Plato falls into two divisions: first, resuming an old thread which has been interrupted, Socrates assails the poets, who, now that the nature of the soul has been analyzed, are seen to @@ -6681,10 +6669,10 @@ handmaiden of Politics, and proposes to find in the strain of law (Laws vii. 811 returned to the body, when the other souls went shooting like stars to their birth,—add greatly to the probability of the narrative. They are such touches of nature as the art of Defoe might have introduced when - he wished to win credibility for marvels and apparitions.<br /> + he wished to win credibility for marvels and apparitions.<br > </p> - <hr /> - <p id="end"><span class="sidenote"><i>Republic.</i><br />I<span class="smcap">NTRODUCTION.</span></span> + <hr > + <p id="end"><span class="sidenote"><i>Republic.</i><br >I<span class="smcap">NTRODUCTION.</span></span> There still remain to be considered some points which have been intentionally reserved to the end: (<a href="#inI">I</a>) the Janus-like character of the Republic, which presents two faces—one an Hellenic state, the other @@ -7680,7 +7668,7 @@ handmaiden of Politics, and proposes to find in the strain of law (Laws vii. 811 as if intending by the refusal to intimate that the state of knowledge which then existed was not such as would allow the philosopher to enter into his final rest. The previous sciences must first be studied, and - will, we may add, continue to be studied tell the end of time, although in + will, we may add, continue to be studied till the end of time, although in a sense different from any which Plato could have conceived. But we may observe, that while he is aware of the vacancy of his own ideal, he is full of enthusiasm in the contemplation of it. Looking into the orb of @@ -8113,7 +8101,7 @@ handmaiden of Politics, and proposes to find in the strain of law (Laws vii. 811 Plato and Hegel alike seem to have conceived the world as the correlation of abstractions; and not impossibly they would have understood one another better than any of their commentators understand them (cp. Swift’s Voyage to - Laputa, c. 8<a name="FnAnchorintro4" href="#Footnoteintro4"><span class="sp">4</span></a>). There is, however, a difference between them: for + Laputa, c. 8<a id="FnAnchorintro4" href="#Footnoteintro4"><span class="sp">4</span></a>). There is, however, a difference between them: for whereas Hegel is thinking of all the minds of men as one mind, which developes the stages of the idea in different countries or at different times in the same country, with Plato these gradations are regarded only @@ -8613,10 +8601,10 @@ handmaiden of Politics, and proposes to find in the strain of law (Laws vii. 811 conspiracy of rich men procuring their own commodities under the name and title of the Commonwealth.’ He thought that Christ, like Plato, ‘instituted all things common,’ for which reason, he tells us, the - citizens of Utopia were the more willing to receive his doctrines<a name="FnAnchorintro5" href="#Footnoteintro5"><span class="sp">5</span></a>. + citizens of Utopia were the more willing to receive his doctrines<a id="FnAnchorintro5" href="#Footnoteintro5"><span class="sp">5</span></a>. The community of <span class="pagenum"><a id="pageccxxii"></a>ccxxii</span> property is a fixed idea with him, though he is aware of the arguments which may be urged on - the other side<a name="FnAnchorintro6" href="#Footnoteintro6"><span class="sp">6</span></a>. We wonder + the other side<a id="FnAnchorintro6" href="#Footnoteintro6"><span class="sp">6</span></a>. We wonder how in the reign of Henry VIII, though veiled in another language and published in a foreign country, such speculations could have been endured. </p> @@ -8678,7 +8666,7 @@ be brought in and established’ (Utopia, English Reprints, p. 67, 68).</p>< not in the immortality of the soul to share in the administration of the state (cp. Laws x. 908 foll.), ‘howbeit they put him to no punishment, because they be persuaded that it is in no man’s power to believe what he list’; and ‘no - man is to be blamed for reasoning in support of his own religion<a name="FnAnchorintro7" href="#Footnoteintro7"><span class="sp">7</span></a>.’ In the public services ‘no prayers be used, but such as + man is to be blamed for reasoning in support of his own religion<a id="FnAnchorintro7" href="#Footnoteintro7"><span class="sp">7</span></a>.’ In the public services ‘no prayers be used, but such as every man may boldly pronounce without giving offence to any sect.’ He says significantly, ‘There be that give worship to a man that was once of excellent virtue or of famous glory, not only as God, but also the @@ -8713,7 +8701,7 @@ be brought in and established’ (Utopia, English Reprints, p. 67, 68).</p>< the same class, priests, women, noblemen, gentlemen, and ‘sturdy and valiant beggars,’ that the labour of all may be reduced to six hours a day. His dislike of capital punishment, and plans for the reformation of - offenders; his detestation of priests and lawyers<a name="FnAnchorintro8" href="#Footnoteintro8"><span class="sp">8</span></a>; his remark that ‘although every one may hear of + offenders; his detestation of priests and lawyers<a id="FnAnchorintro8" href="#Footnoteintro8"><span class="sp">8</span></a>; his remark that ‘although every one may hear of ravenous dogs and wolves and cruel man-eaters, it is not easy to find states that are well and wisely governed,’ are curiously at variance with the notions of his age and indeed with his own life. There are many points @@ -8739,7 +8727,7 @@ be brought in and established’ (Utopia, English Reprints, p. 67, 68).</p>< gold of their own, but are ready enough to pay them to their mercenaries (cp. Rep. iv. <a href="#stpage422A">422</a>, <a href="#stpage423A">423</a>). There is nothing of which he is more contemptuous than the love of money. Gold is used for fetters of criminals, and diamonds and pearls for - children’s necklaces<a name="FnAnchorintro9" href="#Footnoteintro9"><span class="sp">9</span></a>. + children’s necklaces<a id="FnAnchorintro9" href="#Footnoteintro9"><span class="sp">9</span></a>. </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnoteintro8"></a><a href="#FnAnchorintro8">8</a></span> Compare his satirical observation: ‘They (the Utopians) have priests of exceeding holiness, and @@ -8761,10 +8749,10 @@ be brought in and established’ (Utopia, English Reprints, p. 67, 68).</p>< Like Plato he is full of satirical reflections on governments and princes; on the state of the world and of knowledge. The hero of his discourse (Hythloday) is very unwilling to become a minister of state, considering - that he would lose his independence and his advice would never be heeded<a name="FnAnchorintro10" href="#Footnoteintro10"><span class="sp">10</span></a>. + that he would lose his independence and his advice would never be heeded<a id="FnAnchorintro10" href="#Footnoteintro10"><span class="sp">10</span></a>. He ridicules the new logic of his time; the Utopians could never be made to understand the - doctrine of Second Intentions<a name="FnAnchorintro11" href="#Footnoteintro11"><span class="sp">11</span></a>. He is very + doctrine of Second Intentions<a id="FnAnchorintro11" href="#Footnoteintro11"><span class="sp">11</span></a>. He is very severe on the sports of the gentry; the Utopians count ‘hunting the lowest, the vilest, and the most abject part of butchery.’ He quotes the words of the Republic in which the philosopher is described ‘standing out @@ -8774,7 +8762,7 @@ be brought in and established’ (Utopia, English Reprints, p. 67, 68).</p>< be supposed to have foreseen this. There is no touch of satire which strikes deeper than his quiet remark that the greater part of the precepts of Christ are more at variance with the lives of ordinary Christians than - the discourse of Utopia<a name="FnAnchorintro12" href="#Footnoteintro12"><span class="sp">12</span></a>. + the discourse of Utopia<a id="FnAnchorintro12" href="#Footnoteintro12"><span class="sp">12</span></a>. </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnoteintro10"></a><a href="#FnAnchorintro10">10</a></span> Cp. an exquisite passage at p. 35, of which the conclusion is as follows: ‘And verily it is naturally given … suppressed and ended.’</p></div> @@ -9001,7 +8989,7 @@ be brought in and established’ (Utopia, English Reprints, p. 67, 68).</p>< <h3 id="BookI"> BOOK I </h3> - <table class="cen" summary="participants in the dialgoue"> + <table class="cen"> <tbody> <tr> <td class="left">S<span class="smcap">OCRATES</span>, <i>who is the narrator</i>. @@ -9040,9 +9028,9 @@ be brought in and established’ (Utopia, English Reprints, p. 67, 68).</p>< in the Timaeus.</span> </p> - <p><span class="stpagenum"><a id="stpage327A">Ed. Steph.<br />327</a></span> - <span class="sidenote"> <i>Republic I.</i><br />S<span class="smcap">OCRATES</span>, G<span class="smcap">LAUCON</span>.<br />Meeting of Socrates and Glaucon with Polemarchus at the Bendidean festival.</span> I went down yesterday to the Piraeus with Glaucon the son of Ariston, that - I might offer up my prayers to the goddess<a name="FnAnchorbook11" href="#Footnotebook11"><span class="sp">1</span></a>; and also because I wanted to see in what manner they would + <p><span class="stpagenum"><a id="stpage327A">Ed. Steph.<br >327</a></span> + <span class="sidenote"> <i>Republic I.</i><br >S<span class="smcap">OCRATES</span>, G<span class="smcap">LAUCON</span>.<br >Meeting of Socrates and Glaucon with Polemarchus at the Bendidean festival.</span> I went down yesterday to the Piraeus with Glaucon the son of Ariston, that + I might offer up my prayers to the goddess<a id="FnAnchorbook11" href="#Footnotebook11"><span class="sp">1</span></a>; and also because I wanted to see in what manner they would celebrate the festival, which was a new thing. I was delighted with the procession of the inhabitants; but that of the Thracians was equally, if not more, beautiful. <span class="stpagenum"><a id="stpage327B">B</a></span>When we had finished our prayers and viewed the @@ -9253,7 +9241,7 @@ man happy.</span> that, setting one thing against another, of the many advantages which wealth has to give, to a man of sense this is in my opinion the greatest. <span class="pagenum"><a id="page6"></a>6</span> </p> - <p><span class="sidenote">C<span class="smcap">EPHALUS</span>, S<span class="smcap">OCRATES</span>, P<span class="smcap">OLEMARCHUS</span>.<br />Justice to speak truth and pay your debts.</span> + <p><span class="sidenote">C<span class="smcap">EPHALUS</span>, S<span class="smcap">OCRATES</span>, P<span class="smcap">OLEMARCHUS</span>.<br >Justice to speak truth and pay your debts.</span> <span class="stpagenum"><a id="stpage331C">C</a></span>Well said, Cephalus, I replied; but as concerning justice, what is it?—to speak the truth and to pay your debts—no more than this? And even to this are there not exceptions? Suppose that a friend when in his right @@ -9529,7 +9517,7 @@ man happy.</span> Certainly. </p> <p> - And he who is most skilful in preventing or escaping<a name="FnAnchorbook12" href="#Footnotebook12"><span class="sp">2</span></a> from a disease is + And he who is most skilful in preventing or escaping<a id="FnAnchorbook12" href="#Footnotebook12"><span class="sp">2</span></a> from a disease is best able to create one? </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook12"></a><a href="#FnAnchorbook12">2</a></span> Reading <span class="transl" title="phula/xasthai kai\ lathei=n, ou(=tos, ktl">φυλάξασθαι καὶ λαθεῖν, οὗτος, κτλ</span>.</p></div> @@ -9637,7 +9625,7 @@ man happy.</span> <p> We assumed that he is a friend who seems to be or who is thought good. </p> - <p><span class="sidenote">Correction of the definition.<br />To appearance we + <p><span class="sidenote">Correction of the definition.<br >To appearance we must add reality. He is a friend who ‘is’ as well as ‘seems’ good, And we should do good to our good friends and harm to our bad enemies.</span> And how is the error to be corrected? @@ -9835,7 +9823,7 @@ we should do good to our good friends and harm to our bad enemies.</span> <span class="stpagenum"><a id="stpage337A">337</a></span>How characteristic of Socrates! he replied, with a bitter laugh;—that’s your ironical style! Did I not foresee—have I not already told you, that whatever he was asked he would refuse to answer, and try irony or any - other shuffle, in order that he might avoid answering?<span class="sidenote">Socrates cannot give any answer if all true answers are excluded.<br />Thrasymachus is assailed with his own weapons.</span> + other shuffle, in order that he might avoid answering?<span class="sidenote">Socrates cannot give any answer if all true answers are excluded.<br >Thrasymachus is assailed with his own weapons.</span> </p> <p> You are a philosopher, Thrasymachus, I replied, and well know that if you @@ -11210,8 +11198,8 @@ we should do good to our good friends and harm to our bad enemies.</span> <h3 id="BookII" class="space-above"> BOOK II. </h3> - <p><span class="stpagenum"><a id="stpage357A">Steph.<br />357</a></span> - <span class="sidenote"><i>Republic II.</i><br />S<span class="smcap">OCRATES</span>, G<span class="smcap">LAUCON</span>.</span> + <p><span class="stpagenum"><a id="stpage357A">Steph.<br >357</a></span> + <span class="sidenote"><i>Republic II.</i><br >S<span class="smcap">OCRATES</span>, G<span class="smcap">LAUCON</span>.</span> W<span class="smcap">ITH</span> these words I was thinking that I had made an end of the discussion; but the end, in truth, proved to be only a beginning. For Glaucon, who is always the most pugnacious of men, was dissatisfied at Thrasymachus’ @@ -11331,7 +11319,7 @@ good: 3. The reasonableness of this notion.</span> be their good, and are only diverted into the path of justice by the force of law. The liberty which we are supposing may be most completely given to them in the form of such a power as is said to have been <span class="stpagenum"><a id="stpage359D">D</a></span>possessed by - Gyges, the ancestor of Croesus the Lydian<a name="FnAnchorbook21" href="#Footnotebook21"><span class="sp">1</span></a>. <span class="sidenote">The story of Gyges.</span>According to the tradition, + Gyges, the ancestor of Croesus the Lydian<a id="FnAnchorbook21" href="#Footnotebook21"><span class="sp">1</span></a>. <span class="sidenote">The story of Gyges.</span>According to the tradition, Gyges was a shepherd in the service of the king of Lydia; there was a great storm, and an earthquake made an opening in the earth at the place where he was feeding his flock. Amazed at the sight, he <span class="pagenum"><a id="page39"></a>39</span> descended into the @@ -11427,9 +11415,9 @@ good: 3. The reasonableness of this notion.</span> <div class="poembox"><div class="poem"> <p class="noind"> - ‘His mind has a soil deep and fertile,<br /> + ‘His mind has a soil deep and fertile,<br > <span class="stpagenum"><a id="stpage362B">B</a></span>Out of which spring his prudent - counsels.’<a name="FnAnchorbook22" href="#Footnotebook22"><span class="sp">2</span></a> + counsels.’<a id="FnAnchorbook22" href="#Footnotebook22"><span class="sp">2</span></a> </p></div></div> <p class="noind"> In the first place, he is thought just, and therefore bears rule in the @@ -11463,7 +11451,7 @@ good: 3. The reasonableness of this notion.</span> Glaucon has already said quite enough to lay me in the dust, and take from me the power of helping justice. </p> -<p><span class="sidenote">A<span class="smcap">DEIMANTUS</span>.<br />Adeimantus takes up the argument. Justice is praised and injustice blamed, but only out of regard to their consequences.</span><span class="stpagenum"><a id="stpage362E">E</a></span>Nonsense, he replied. But let me add something more: There is another +<p><span class="sidenote">A<span class="smcap">DEIMANTUS</span>.<br >Adeimantus takes up the argument. Justice is praised and injustice blamed, but only out of regard to their consequences.</span><span class="stpagenum"><a id="stpage362E">E</a></span>Nonsense, he replied. But let me add something more: There is another side to Glaucon’s argument about the praise and censure of justice and injustice, which is equally required in order to bring out what I believe to be his meaning. Parents and tutors are always telling their @@ -11479,19 +11467,19 @@ accords with the testimony of the noble Hesiod and Homer, the first of whom says, that the gods <span class="stpagenum"><a id="stpage363B">B</a></span>make the oaks of the just— </p><div class="poembox"><div class="poem"> <p class="noind"> - ‘To bear acorns at their summit, and bees in the middle;<br /> - And the sheep are bowed down with the weight of their fleeces<a name="FnAnchorbook23" href="#Footnotebook23"><span class="sp">3</span></a>,’</p></div></div> + ‘To bear acorns at their summit, and bees in the middle;<br > + And the sheep are bowed down with the weight of their fleeces<a id="FnAnchorbook23" href="#Footnotebook23"><span class="sp">3</span></a>,’</p></div></div> <p class="noind">and many other blessings of a like kind are provided for them. And Homer has a very similar strain; for he speaks of one whose fame is— </p><div class="poembox"><div class="poem"> <p class="noind"> - ‘As the fame of some blameless king who, like a god,<br /> - Maintains justice; to whom the black earth brings forth<br /> - <span class="stpagenum"><a id="stpage363C">C</a></span>Wheat and barley, whose trees are bowed with fruit,<br /> - And his sheep never fail to bear, and the sea gives him fish<a name="FnAnchorbook24" href="#Footnotebook24"><span class="sp">4</span></a>.’</p></div></div> + ‘As the fame of some blameless king who, like a god,<br > + Maintains justice; to whom the black earth brings forth<br > + <span class="stpagenum"><a id="stpage363C">C</a></span>Wheat and barley, whose trees are bowed with fruit,<br > + And his sheep never fail to bear, and the sea gives him fish<a id="FnAnchorbook24" href="#Footnotebook24"><span class="sp">4</span></a>.’</p></div></div> -<p class="noind"><span class="sidenote">The rewards and punishments of another life.</span>Still grander are the gifts of heaven which Musaeus and his son<a name="FnAnchorbook25" href="#Footnotebook25"><span class="sp">5</span></a> vouchsafe +<p class="noind"><span class="sidenote">The rewards and punishments of another life.</span>Still grander are the gifts of heaven which Musaeus and his son<a id="FnAnchorbook25" href="#Footnotebook25"><span class="sp">5</span></a> vouchsafe to the just; they take them down into the <span class="pagenum"><a id="page43"></a>43</span> world below, where they have the saints lying on couches at a feast, everlastingly drunk, crowned with garlands; their <span class="stpagenum"><a id="stpage363D">D</a></span>idea seems to be that an immortality of drunkenness is the @@ -11536,7 +11524,7 @@ has a very similar strain; for he speaks of one whose fame is— <div class="poembox"><div class="poem"> <p class="noind"> ‘Vice may be had in abundance without trouble; <span class="stpagenum"><a id="stpage364D">D</a></span>the way is smooth and her - dwelling-place is near. But before virtue the gods have set toil<a name="FnAnchorbook26" href="#Footnotebook26"><span class="sp">6</span></a>,’ + dwelling-place is near. But before virtue the gods have set toil<a id="FnAnchorbook26" href="#Footnotebook26"><span class="sp">6</span></a>,’ </p></div></div> <p class="noind"> and a tedious and uphill road: then citing Homer as a witness that the @@ -11546,7 +11534,7 @@ has a very similar strain; for he speaks of one whose fame is— <p class="noind"> ‘The gods, too, may be turned from their purpose; and men pray to them and avert their wrath by sacrifices and <span class="stpagenum"><a id="stpage364E">E</a></span>soothing entreaties, and by libations - and the odour of fat, when they have sinned and transgressed<a name="FnAnchorbook27" href="#Footnotebook27"><span class="sp">7</span></a>.’ + and the odour of fat, when they have sinned and transgressed<a id="FnAnchorbook27" href="#Footnotebook27"><span class="sp">7</span></a>.’ </p></div></div> <p class="noind"><span class="sidenote">They are taught that sins may be easily expiated.</span> And they produce a host of books written by Musaeus and Orpheus, who were @@ -11688,7 +11676,7 @@ that they may be bribed and that they are very ready to forgive.</span>And even <div class="poembox"><div class="poem"> <p class="noind"> ‘Sons of Ariston,’ he sang, ‘divine offspring of an illustrious hero.’ </p></div></div> - <p class="noind"><span class="sidenote">Glaucon and Adeimantus able to argue so well, but unconvinced by their own arguments.</span> + <p class="noind"><span class="sidenote">Glaucon and Adeimantus able to argue so well, but unconvinced by their own arguments.</span> The epithet is very appropriate, for there is something truly divine in being able to argue as you have done for the superiority of injustice, and remaining unconvinced by your own arguments. <span class="stpagenum"><a id="stpage368B">B</a></span>And I do believe that you are @@ -12529,7 +12517,7 @@ his own.</span> <p> First of all, I said, there was that greatest of all lies in high places, which the poet told about Uranus, and which was a bad lie too,—I - mean what Hesiod says that Uranus did, <span class="stpagenum"><a id="stpage378A">378</a></span>and how Cronus retaliated on him<a name="FnAnchorbook28" href="#Footnotebook28"><span class="sp">8</span></a>. + mean what Hesiod says that Uranus did, <span class="stpagenum"><a id="stpage378A">378</a></span>and how Cronus retaliated on him<a id="FnAnchorbook28" href="#Footnotebook28"><span class="sp">8</span></a>. The doings of Cronus, and the sufferings which in turn his son inflicted upon him, even if they were true, ought certainly not to be lightly told to young and thoughtless persons; if possible, they had better be buried @@ -12564,7 +12552,7 @@ his own.</span> would tell them that quarrelling is unholy, and that never up to this time <span class="stpagenum"><a id="stpage378D">D</a></span>has there been any quarrel between citizens; this is what old men and old women should begin by telling children; and when they grow up, the poets - also should be told to compose for them in a similar spirit<a name="FnAnchorbook29" href="#Footnotebook29"><span class="sp">9</span></a>. But the + also should be told to compose for them in a similar spirit<a id="FnAnchorbook29" href="#Footnotebook29"><span class="sp">9</span></a>. But the narrative of Hephaestus binding Here his mother, or how on another occasion Zeus sent him flying for taking her part when she was being beaten, and all the battles of the gods in Homer—<span class="sidenote">And allegorical interpretations of them are not understood by the young.</span>these tales must @@ -12664,7 +12652,7 @@ his own.</span> <div class="poembox"><div class="poem"> <p class="noind"> ‘Lie at the threshold of Zeus, full of lots, one of good, the other of - evil lots<a name="FnAnchorbook210" href="#Footnotebook210"><span class="sp">10</span></a>,’ + evil lots<a id="FnAnchorbook210" href="#Footnotebook210"><span class="sp">10</span></a>,’ </p></div></div> <p class="noind"> and that he to whom Zeus gives a mixture of the two @@ -12689,8 +12677,8 @@ his own.</span> </p></div></div> <p class="noind"> And if any one asserts that the violation of oaths and treaties, <span class="pagenum"><a id="page63"></a>63</span> which was - really the work of Pandarus<a name="FnAnchorbook211" href="#Footnotebook211"><span class="sp">11</span></a>, was brought about by Athene and Zeus, or that - the strife and contention of the gods was instigated by Themis and Zeus<a name="FnAnchorbook212" href="#Footnotebook212"><span class="sp">12</span></a>, + really the work of Pandarus<a id="FnAnchorbook211" href="#Footnotebook211"><span class="sp">11</span></a>, was brought about by Athene and Zeus, or that + the strife and contention of the gods was instigated by Themis and Zeus<a id="FnAnchorbook212" href="#Footnotebook212"><span class="sp">12</span></a>, he shall not have our approval; neither will we allow our young men to hear the words of Aeschylus, that </p> @@ -12826,7 +12814,7 @@ his own.</span> <div class="poembox"><div class="poem"> <p> ‘The gods, taking the disguise of strangers from other lands, walk up and - down cities in all sorts of forms<a name="FnAnchorbook213" href="#Footnotebook213"><span class="sp">13</span></a>;’ + down cities in all sorts of forms<a id="FnAnchorbook213" href="#Footnotebook213"><span class="sp">13</span></a>;’ </p></div></div> <p class="noind"> and let no one slander Proteus and Thetis, neither let any one, either in @@ -12956,7 +12944,7 @@ comparatively innocent, but God can have no need of it.</span> Yes. </p> <p> - Then is God perfectly simple and true both in word and deed<a name="FnAnchorbook214" href="#Footnotebook214"><span class="sp">14</span></a>; he changes + Then is God perfectly simple and true both in word and deed<a id="FnAnchorbook214" href="#Footnotebook214"><span class="sp">14</span></a>; he changes not; he deceives not, either by sign or word, by dream or waking vision. </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook214"></a><a href="#FnAnchorbook214">14</a></span> Omitting <span class="transl" title="kata\ phantasi/as">κατὰ φαντασίας</span>.</p></div> @@ -12984,7 +12972,7 @@ comparatively innocent, but God can have no need of it.</span> blessed of heaven he raised a note of triumph and cheered my soul. And I thought that the word of Phoebus, being divine and full of prophecy, would not fail. And now he himself who uttered the strain, he who was present at - the banquet, and who said this—he it is who has slain my son<a name="FnAnchorbook215" href="#Footnotebook215"><span class="sp">15</span></a>.’ + the banquet, and who said this—he it is who has slain my son<a id="FnAnchorbook215" href="#Footnotebook215"><span class="sp">15</span></a>.’ </p></div></div> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook215"></a><a href="#FnAnchorbook215">15</a></span> From a lost play.</p></div> <p> @@ -13002,7 +12990,7 @@ comparatively innocent, but God can have no need of it.</span> <h3 id="BookIII" class="space-above"> BOOK III. </h3> - <p><span class="stpagenum"><a id="stpage386A">Steph. <br />386</a></span><span class="sidenote"> <i>Republic III.</i><br />S<span class="smcap">OCRATES</span>, A<span class="smcap">DEIMANTUS</span>.<br />The discouraging lessons of mythology.</span> + <p><span class="stpagenum"><a id="stpage386A">Steph. <br >386</a></span><span class="sidenote"> <i>Republic III.</i><br >S<span class="smcap">OCRATES</span>, A<span class="smcap">DEIMANTUS</span>.<br >The discouraging lessons of mythology.</span> S<span class="smcap">UCH</span> then, I said, are our principles of theology—some tales are to be told, and others are not to be told to our disciples from their youth upwards, if we mean them to honour the gods and their parents, and to @@ -13043,7 +13031,7 @@ comparatively innocent, but God can have no need of it.</span> <div class="poembox"><div class="poem"> <p class="noind"> ‘I would rather be a serf on the land of a poor and portionless man than - rule over all the dead who have come to nought<a name="FnAnchorbook31" href="#Footnotebook31"><span class="sp">1</span></a>.’ + rule over all the dead who have come to nought<a id="FnAnchorbook31" href="#Footnotebook31"><span class="sp">1</span></a>.’ </p></div></div> <p class="noind"> We must also expunge the verse, which tells us how Pluto feared, @@ -13051,7 +13039,7 @@ comparatively innocent, but God can have no need of it.</span> <div class="poembox"><div class="poem"> <p class="noind"><span class="stpagenum"><a id="stpage386D">D</a></span> ‘Lest the mansions grim and squalid which the gods abhor should be seen - both of mortals and immortals<a name="FnAnchorbook32" href="#Footnotebook32"><span class="sp">2</span></a>.’ <span class="pagenum"><a id="page69"></a>69</span> + both of mortals and immortals<a id="FnAnchorbook32" href="#Footnotebook32"><span class="sp">2</span></a>.’ <span class="pagenum"><a id="page69"></a>69</span> </p></div></div> <p class="noind"> And again:— @@ -13059,7 +13047,7 @@ comparatively innocent, but God can have no need of it.</span> <div class="poembox"><div class="poem"> <p class="noind"> ‘O heavens! verily in the house of Hades there is soul and ghostly form - but no mind at all<a name="FnAnchorbook33" href="#Footnotebook33"><span class="sp">3</span></a>!’ + but no mind at all<a id="FnAnchorbook33" href="#Footnotebook33"><span class="sp">3</span></a>!’ </p></div></div> <p class="noind"> Again of Tiresias:— @@ -13067,7 +13055,7 @@ comparatively innocent, but God can have no need of it.</span> <div class="poembox"><div class="poem"> <p class="noind"> ‘[To him even after death did Persephone grant mind,] that he alone should - be wise; but the other souls are flitting shades<a name="FnAnchorbook34" href="#Footnotebook34"><span class="sp">4</span></a>.’ + be wise; but the other souls are flitting shades<a id="FnAnchorbook34" href="#Footnotebook34"><span class="sp">4</span></a>.’ </p></div></div> <p class="noind"> Again:— @@ -13075,14 +13063,14 @@ comparatively innocent, but God can have no need of it.</span> <div class="poembox"><div class="poem"> <p class="noind"><a id="stpage386E"></a> ‘The soul flying from the limbs had gone to Hades, lamenting her fate, - leaving manhood and youth<a name="FnAnchorbook35" href="#Footnotebook35"><span class="sp">5</span></a>.’ + leaving manhood and youth<a id="FnAnchorbook35" href="#Footnotebook35"><span class="sp">5</span></a>.’ </p></div></div> <p class="noind"> Again:— </p> <div class="poembox"><div class="poem"> <p class="noind"><span class="stpagenum"><a id="stpage387A">387</a></span> - ‘And the soul, with shrilling cry, passed like smoke beneath the earth<a name="FnAnchorbook36" href="#Footnotebook36"><span class="sp">6</span></a>.’ + ‘And the soul, with shrilling cry, passed like smoke beneath the earth<a id="FnAnchorbook36" href="#Footnotebook36"><span class="sp">6</span></a>.’ </p></div></div> <p class="noind"> And,— @@ -13091,7 +13079,7 @@ comparatively innocent, but God can have no need of it.</span> <p> ‘As bats in hollow of mystic cavern, whenever any of them has dropped out of the string and falls from the rock, fly shrilling and cling to one - another, so did they with shrilling cry hold together as they moved<a name="FnAnchorbook37" href="#Footnotebook37"><span class="sp">7</span></a>.’ + another, so did they with shrilling cry hold together as they moved<a id="FnAnchorbook37" href="#Footnotebook37"><span class="sp">7</span></a>.’ </p></div></div> <p class="noind"><span class="stpagenum"><a id="stpage387B">B</a></span> <span class="sidenote"> Such tales to be rejected.</span> And we must beg Homer and the other poets not to be angry if we strike out @@ -13194,16 +13182,16 @@ comparatively innocent, but God can have no need of it.</span> </p> <p><span class="sidenote"> Such are the laments of Achilles, and Priam,</span> Then we will once more entreat Homer and the other poets not to depict - Achilles<a name="FnAnchorbook38" href="#Footnotebook38"><span class="sp">8</span></a>, who is the son of a goddess, first lying on his side, then on + Achilles<a id="FnAnchorbook38" href="#Footnotebook38"><span class="sp">8</span></a>, who is the son of a goddess, first lying on his side, then on his back, and then on his face; then starting up and sailing in a frenzy along the shores of <span class="stpagenum"><a id="stpage388B">B</a></span>the barren sea; now taking the sooty ashes in both his - hands<a name="FnAnchorbook39" href="#Footnotebook39"><span class="sp">9</span></a> and pouring them over his head, or weeping and wailing in the + hands<a id="FnAnchorbook39" href="#Footnotebook39"><span class="sp">9</span></a> and pouring them over his head, or weeping and wailing in the various modes which Homer has delineated. Nor should he describe Priam the kinsman of the gods as praying and beseeching, </p> <div class="poembox"><div class="poem"> <p class="noind"> - ‘Rolling in the dirt, calling each man loudly by his name<a name="FnAnchorbook310" href="#Footnotebook310"><span class="sp">10</span></a>.’ <span class="pagenum"><a id="page71"></a>71</span> + ‘Rolling in the dirt, calling each man loudly by his name<a id="FnAnchorbook310" href="#Footnotebook310"><span class="sp">10</span></a>.’ <span class="pagenum"><a id="page71"></a>71</span> </p></div></div> <p class="noind"> Still more earnestly will we beg of him at all events not to introduce the @@ -13211,7 +13199,7 @@ comparatively innocent, but God can have no need of it.</span> </p> <div class="poembox"><div class="poem"> <p class="noind"><span class="stpagenum"><a id="stpage388C">C</a></span> - ‘Alas! my misery! Alas! that I bore the bravest to my sorrow<a name="FnAnchorbook311" href="#Footnotebook311"><span class="sp">11</span></a>.’ + ‘Alas! my misery! Alas! that I bore the bravest to my sorrow<a id="FnAnchorbook311" href="#Footnotebook311"><span class="sp">11</span></a>.’ </p></div></div> <p class="noind"><span class="sidenote"> and of Zeus when he beholds the fate of Hector or Sarpedon.</span> But if he must introduce the gods, at any rate let him not dare so @@ -13220,7 +13208,7 @@ comparatively innocent, but God can have no need of it.</span> <div class="poembox"><div class="poem"> <p class="noind"> ‘O heavens! with my eyes verily I behold a dear friend of mine chased - round and round the city, and my heart is sorrowful<a name="FnAnchorbook312" href="#Footnotebook312"><span class="sp">12</span></a>.’ + round and round the city, and my heart is sorrowful<a id="FnAnchorbook312" href="#Footnotebook312"><span class="sp">12</span></a>.’ </p></div></div> <p class="noind"> Or again:— @@ -13228,7 +13216,7 @@ comparatively innocent, but God can have no need of it.</span> <div class="poembox"><div class="poem"> <p class="noind"> ‘Woe is me that I am fated to have Sarpedon, dearest of <span class="stpagenum"><a id="stpage388D">D</a></span>men to me, subdued - at the hands of Patroclus the son of Menoetius<a name="FnAnchorbook313" href="#Footnotebook313"><span class="sp">13</span></a>.’ + at the hands of Patroclus the son of Menoetius<a id="FnAnchorbook313" href="#Footnotebook313"><span class="sp">13</span></a>.’ </p></div></div> <p class="noind"> For if, my sweet Adeimantus, our youth seriously listen to such unworthy @@ -13285,7 +13273,7 @@ comparatively innocent, but God can have no need of it.</span> <div class="poembox"><div class="poem"> <p class="noind"> ‘Inextinguishable laughter arose among the blessed gods, when they saw - Hephaestus bustling about the mansion<a name="FnAnchorbook314" href="#Footnotebook314"><span class="sp">14</span></a>.’ + Hephaestus bustling about the mansion<a id="FnAnchorbook314" href="#Footnotebook314"><span class="sp">14</span></a>.’ </p></div></div> <p class="noind"> On your views, we must not admit them. <span class="pagenum"><a id="page72"></a>72</span> @@ -13324,7 +13312,7 @@ comparatively innocent, but God can have no need of it.</span> </p> <div class="poembox"><div class="poem"> <p class="noind"> - ‘Any of the craftsmen, whether he be priest or physician or carpenter<a name="FnAnchorbook315" href="#Footnotebook315"><span class="sp">15</span></a>,’ + ‘Any of the craftsmen, whether he be priest or physician or carpenter<a id="FnAnchorbook315" href="#Footnotebook315"><span class="sp">15</span></a>,’ </p></div></div> <p class="noind"> he will punish him for introducing a practice which is equally subversive @@ -13332,7 +13320,7 @@ comparatively innocent, but God can have no need of it.</span> </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook315"></a><a href="#FnAnchorbook315">15</a></span> Od. xvii. 383 sq.</p></div> <p> - Most certainly, he said, if our idea of the State is ever carried out<a name="FnAnchorbook316" href="#Footnotebook316"><span class="sp">16</span></a>. + Most certainly, he said, if our idea of the State is ever carried out<a id="FnAnchorbook316" href="#Footnotebook316"><span class="sp">16</span></a>. </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook316"></a><a href="#FnAnchorbook316">16</a></span> Or, ‘if his words are accompanied by actions.’</p></div> <p><span class="sidenote"> and also temperate.</span> @@ -13353,14 +13341,14 @@ comparatively innocent, but God can have no need of it.</span> </p> <div class="poembox"><div class="poem"> <p class="noind"> - ‘Friend, sit still and obey my word<a name="FnAnchorbook317" href="#Footnotebook317"><span class="sp">17</span></a>,’ <span class="pagenum"><a id="page73"></a>73</span> + ‘Friend, sit still and obey my word<a id="FnAnchorbook317" href="#Footnotebook317"><span class="sp">17</span></a>,’ <span class="pagenum"><a id="page73"></a>73</span> </p></div></div> <p class="noind"> and the verses which follow, </p> <div class="poembox"><div class="poem"> <p class="noind"> - ‘The Greeks marched breathing prowess<a name="FnAnchorbook318" href="#Footnotebook318"><span class="sp">18</span></a>,<br /> … in silent awe of their leaders<a name="FnAnchorbook319" href="#Footnotebook319"><span class="sp">19</span></a>,’ + ‘The Greeks marched breathing prowess<a id="FnAnchorbook318" href="#Footnotebook318"><span class="sp">18</span></a>,<br > … in silent awe of their leaders<a id="FnAnchorbook319" href="#Footnotebook319"><span class="sp">19</span></a>,’ </p></div></div> <p class="noind"> and other sentiments of the same kind. @@ -13378,7 +13366,7 @@ comparatively innocent, but God can have no need of it.</span> </p> <div class="poembox"><div class="poem"> <p class="noind"> - ‘O heavy with wine, who hast the eyes of a dog and the heart of a stag<a name="FnAnchorbook320" href="#Footnotebook320"><span class="sp">20</span></a>,’ + ‘O heavy with wine, who hast the eyes of a dog and the heart of a stag<a id="FnAnchorbook320" href="#Footnotebook320"><span class="sp">20</span></a>,’ </p></div></div> <p class="noind"><span class="stpagenum"><a id="stpage390A">390</a></span> and of the words which follow? Would you say that these, or any similar @@ -13406,7 +13394,7 @@ Here, are not to be repeated to the young.</span> <div class="poembox"><div class="poem"> <p><span class="stpagenum"><a id="stpage390B">B</a></span> ‘When the tables are full of bread and meat, and the cup-bearer carries - round wine which he draws from the bowl and pours into the cups<a name="FnAnchorbook321" href="#Footnotebook321"><span class="sp">21</span></a>,’ + round wine which he draws from the bowl and pours into the cups<a id="FnAnchorbook321" href="#Footnotebook321"><span class="sp">21</span></a>,’ </p></div></div> <p class="noind"> is it fit or conducive to temperance for a young man to hear such words? @@ -13414,7 +13402,7 @@ Here, are not to be repeated to the young.</span> </p> <div class="poembox"><div class="poem"> <p class="noind"> - ‘The saddest of fates is to die and meet destiny from hunger<a name="FnAnchorbook322" href="#Footnotebook322"><span class="sp">22</span></a>?’ + ‘The saddest of fates is to die and meet destiny from hunger<a id="FnAnchorbook322" href="#Footnotebook322"><span class="sp">22</span></a>?’ </p></div></div> <p class="noind"> What would you say again to the tale of Zeus, who, while other gods and @@ -13426,11 +13414,11 @@ Here, are not to be repeated to the young.</span> </p> <div class="poembox"><div class="poem"> <p class="noind"> - ‘Without the knowledge of their parents<a name="FnAnchorbook323" href="#Footnotebook323"><span class="sp">23</span></a>;’ <span class="pagenum"><a id="page74"></a>74</span> + ‘Without the knowledge of their parents<a id="FnAnchorbook323" href="#Footnotebook323"><span class="sp">23</span></a>;’ <span class="pagenum"><a id="page74"></a>74</span> </p></div></div> <p class="noind"><span class="sidenote"> The indecent tale of Ares and Aphrodite.</span> or that other tale of how Hephaestus, because of similar goings on, cast a - chain around Ares and Aphrodite<a name="FnAnchorbook324" href="#Footnotebook324"><span class="sp">24</span></a>? + chain around Ares and Aphrodite<a id="FnAnchorbook324" href="#Footnotebook324"><span class="sp">24</span></a>? </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook321"></a><a href="#FnAnchorbook321">21</a></span> Ib. ix. 8.</p></div> @@ -13449,8 +13437,8 @@ Here, are not to be repeated to the young.</span> </p> <div class="poembox"><div class="poem"> <p class="noind"> - ‘He smote his breast, and thus reproached his heart,<br /> Endure, my heart; far - worse hast thou endured<a name="FnAnchorbook325" href="#Footnotebook325"><span class="sp">25</span></a>!’ + ‘He smote his breast, and thus reproached his heart,<br > Endure, my heart; far + worse hast thou endured<a id="FnAnchorbook325" href="#Footnotebook325"><span class="sp">25</span></a>!’ </p></div></div> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook325"></a><a href="#FnAnchorbook325">25</a></span> Ib. xx. 17.</p></div> <p> @@ -13468,16 +13456,16 @@ Here, are not to be repeated to the young.</span> </p> <div class="poembox"><div class="poem"> <p class="noind"> - ‘Gifts persuading gods, and persuading reverend kings<a name="FnAnchorbook326" href="#Footnotebook326"><span class="sp">26</span></a>.’ + ‘Gifts persuading gods, and persuading reverend kings<a id="FnAnchorbook326" href="#Footnotebook326"><span class="sp">26</span></a>.’ </p></div></div> <p class="noind"><span class="sidenote"> Condemnation of Achilles and Phoenix.</span> Neither is Phoenix, the tutor of Achilles, to be approved or deemed to have given his pupil good counsel when he told him that he should take the - gifts of the Greeks and assist them<a name="FnAnchorbook327" href="#Footnotebook327"><span class="sp">27</span></a>; but that without a gift he should not + gifts of the Greeks and assist them<a id="FnAnchorbook327" href="#Footnotebook327"><span class="sp">27</span></a>; but that without a gift he should not lay aside his anger. Neither will we believe or acknowledge Achilles himself to have been such a lover of money that he took Agamemnon’s gifts, or that when he had received payment he restored the dead body of Hector, - but that without payment he was unwilling to do so<a name="FnAnchorbook328" href="#Footnotebook328"><span class="sp">28</span></a>. + but that without payment he was unwilling to do so<a id="FnAnchorbook328" href="#Footnotebook328"><span class="sp">28</span></a>. </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook326"></a><a href="#FnAnchorbook326">26</a></span> Quoted by Suidas as attributed to Hesiod.</p></div> @@ -13488,7 +13476,7 @@ Here, are not to be repeated to the young.</span> Undoubtedly, he said, these are not sentiments which can be approved. </p> <p> - Loving Homer as I do<a name="FnAnchorbook329" href="#Footnotebook329"><span class="sp">29</span></a>, I hardly like to say that in attributing these + Loving Homer as I do<a id="FnAnchorbook329" href="#Footnotebook329"><span class="sp">29</span></a>, I hardly like to say that in attributing these feelings to Achilles, or in believing that they are truly attributed to him, he is guilty of downright impiety. As little can I believe the narrative of his insolence to Apollo, where he says, @@ -13496,14 +13484,14 @@ Here, are not to be repeated to the young.</span> <div class="poembox"><div class="poem"> <p class="noind"> ‘Thou hast wronged me, O far-darter, most abominable of deities. Verily I - would be even with thee, if I had only the power<a name="FnAnchorbook330" href="#Footnotebook330"><span class="sp">30</span></a>;’ + would be even with thee, if I had only the power<a id="FnAnchorbook330" href="#Footnotebook330"><span class="sp">30</span></a>;’ </p></div></div> <p class="noind"><span class="stpagenum"><a id="stpage391B">B</a></span> - or his insubordination to the river-god<a name="FnAnchorbook331" href="#Footnotebook331"><span class="sp">31</span></a>,<span class="sidenote"> The impious behaviour of Achilles to Apollo and the river-gods; his cruelty.</span> on whose divinity he is ready to - lay hands; or his offering to the dead Patroclus <span class="pagenum"><a id="page75"></a>75</span> of his own hair<a name="FnAnchorbook332" href="#Footnotebook332"><span class="sp">32</span></a>, which + or his insubordination to the river-god<a id="FnAnchorbook331" href="#Footnotebook331"><span class="sp">31</span></a>,<span class="sidenote"> The impious behaviour of Achilles to Apollo and the river-gods; his cruelty.</span> on whose divinity he is ready to + lay hands; or his offering to the dead Patroclus <span class="pagenum"><a id="page75"></a>75</span> of his own hair<a id="FnAnchorbook332" href="#Footnotebook332"><span class="sp">32</span></a>, which had been previously dedicated to the other river-god Spercheius, and that he actually performed this vow; or that he dragged Hector round the tomb - of Patroclus<a name="FnAnchorbook333" href="#Footnotebook333"><span class="sp">33</span></a>, and slaughtered the captives at the pyre<a name="FnAnchorbook334" href="#Footnotebook334"><span class="sp">34</span></a>; of all this I + of Patroclus<a id="FnAnchorbook333" href="#Footnotebook333"><span class="sp">33</span></a>, and slaughtered the captives at the pyre<a id="FnAnchorbook334" href="#Footnotebook334"><span class="sp">34</span></a>; of all this I cannot believe that he was guilty, any more than I can <span class="stpagenum"><a id="stpage391C">C</a></span>allow our citizens to believe that he, the wise Cheiron’s pupil, the son of a goddess and of Peleus who was the gentlest of men and third in descent from Zeus, was so @@ -13556,7 +13544,7 @@ Here, are not to be repeated to the young.</span> </p> <div class="poembox"><div class="poem"> <p class="noind"> - ‘the blood of deities yet flowing in their veins<a name="FnAnchorbook335" href="#Footnotebook335"><span class="sp">35</span></a>.’ + ‘the blood of deities yet flowing in their veins<a id="FnAnchorbook335" href="#Footnotebook335"><span class="sp">35</span></a>.’ </p></div></div> <p class="noind"> And therefore let us put an end to such tales, lest they <span class="stpagenum"><a id="stpage392A">392</a></span>engender laxity @@ -14185,7 +14173,7 @@ alone is to be admitted in the State; the attractions of the mixed style <p><span class="sidenote"> Three kinds of rhythm as there are four notes of the tetrachord.</span> But, indeed, he replied, I cannot tell you. I only know that there are some three principles of rhythm out of which metrical systems are framed, - just as in sounds there are four notes<a name="FnAnchorbook336" href="#Footnotebook336"><span class="sp">36</span></a> out of which all the harmonies are composed; that is an + just as in sounds there are four notes<a id="FnAnchorbook336" href="#Footnotebook336"><span class="sp">36</span></a> out of which all the harmonies are composed; that is an observation which I have made. But of what sort of lives they are severally the imitations I am unable to say. </p> @@ -14199,7 +14187,7 @@ alone is to be admitted in the State; the attractions of the mixed style arranged them in some manner which I do not quite understand, making the rhythms equal in the rise and fall of the foot, long and short alternating; and, unless I am mistaken, he spoke of an iambic as well as - of a trochaic rhythm, <span class="stpagenum"><a id="stpage400C">C</a></span>and assigned to them short and long quantities.<a name="FnAnchorbook337" href="#Footnotebook337"><span class="sp">37</span></a> Also + of a trochaic rhythm, <span class="stpagenum"><a id="stpage400C">C</a></span>and assigned to them short and long quantities.<a id="FnAnchorbook337" href="#Footnotebook337"><span class="sp">37</span></a> Also in some cases he appeared to praise or censure the movement of the foot quite as much as the rhythm; or perhaps a combination of the two; for I am not certain what he meant. These matters, however, as I was saying, had @@ -14320,7 +14308,7 @@ last clause, of iambic and trochaic rhythms, which are in the ratio of and combinations; not slighting them <span class="stpagenum"><a id="stpage402B">B</a></span>as unimportant whether they occupy a space large or small, but everywhere eager to make them out; and not thinking ourselves perfect in the art of reading until we recognise them - wherever they are found<a name="FnAnchorbook338" href="#Footnotebook338"><span class="sp">38</span></a>: + wherever they are found<a id="FnAnchorbook338" href="#Footnotebook338"><span class="sp">38</span></a>: </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook338"></a><a href="#FnAnchorbook338">38</a></span> Cp. <i>supra</i>, II. <a href="#stpage368D">368 D</a>.</p></div> <p> @@ -14722,7 +14710,7 @@ last clause, of iambic and trochaic rhythms, which are in the ratio of practice of virtue. </p> <p><span class="sidenote"> and to any kind of study or thought.</span> - <a name="FnAnchorbook339" href="#Footnotebook339"><span class="sp">39</span></a>Yes, indeed, I replied, and equally incompatible with the management of a + <a id="FnAnchorbook339" href="#Footnotebook339"><span class="sp">39</span></a>Yes, indeed, I replied, and equally incompatible with the management of a house, an army, or an office of state; and, what is most important of all, irreconcileable with any kind <span class="stpagenum"><a id="stpage407C">C</a></span>of study or thought or self-reflection—there is a constant suspicion that headache and giddiness are to be ascribed to @@ -14758,7 +14746,7 @@ last clause, of iambic and trochaic rhythms, which are in the ratio of </p> <div class="poembox"><div class="poem"> <p class="noind"> - ‘Sucked the blood out of the wound, and sprinkled soothing remedies<a name="FnAnchorbook340" href="#Footnotebook340"><span class="sp">40</span></a>,’ + ‘Sucked the blood out of the wound, and sprinkled soothing remedies<a id="FnAnchorbook340" href="#Footnotebook340"><span class="sp">40</span></a>,’ </p></div></div> <p class="noind"> but they never prescribed what the patient was afterwards to eat or drink @@ -15246,7 +15234,7 @@ last clause, of iambic and trochaic rhythms, which are in the ratio of What sort of lie? he said. </p> <p><span class="sidenote"> The Phoenician tale.</span> - Nothing new, I replied; only an old Phoenician<a name="FnAnchorbook341" href="#Footnotebook341"><span class="sp">41</span></a> tale of what has + Nothing new, I replied; only an old Phoenician<a id="FnAnchorbook341" href="#Footnotebook341"><span class="sp">41</span></a> tale of what has often occurred before now in other places, (as the poets say, and have made the world believe<span class="correction" title="amended from ,)">)</span> though not in our time, and I do not know whether such an event could ever happen again, or could now even be made probable, @@ -15410,9 +15398,9 @@ last clause, of iambic and trochaic rhythms, which are in the ratio of <h3 id="BookIV" class="space-above"> BOOK IV. </h3> - <p><span class="stpagenum"><a id="stpage419A"></a><a id="stpage419E">Steph.<br /> 419</a></span><span class="sidenote"><i>Republic IV.</i><br />A<span class="smcap">DEIMANTUS</span>, S<span class="smcap">OCRATES</span>.<br />An objection that Socrates has made his citizens poor and miserable:</span> + <p><span class="stpagenum"><a id="stpage419A"></a><a id="stpage419E">Steph.<br > 419</a></span><span class="sidenote"><i>Republic IV.</i><br >A<span class="smcap">DEIMANTUS</span>, S<span class="smcap">OCRATES</span>.<br >An objection that Socrates has made his citizens poor and miserable:</span> H<span class="smcap">ERE</span> Adeimantus interposed a question: How would you answer, Socrates, - said he, if a person were to say that you are making<a name="FnAnchorbook41" href="#Footnotebook41"><span class="sp">1</span></a> these people + said he, if a person were to say that you are making<a id="FnAnchorbook41" href="#Footnotebook41"><span class="sp">1</span></a> these people miserable, and that they are the cause of their own unhappiness; the city in fact belongs to them, but they are none the better for it; whereas other men acquire lands, and build large and handsome houses, and have @@ -15721,7 +15709,7 @@ buy tools with. The city should be neither poor nor rich.</span> </p> <div class="poembox"><div class="poem"> <p class="noind"> - ‘The newest song which the singers have<a name="FnAnchorbook42" href="#Footnotebook42"><span class="sp">2</span></a>,’ + ‘The newest song which the singers have<a id="FnAnchorbook42" href="#Footnotebook42"><span class="sp">2</span></a>,’ </p></div></div> <p class="noind"><span class="stpagenum"><a id="stpage424C">C</a></span> they will be afraid that he may be praising, not new songs, but a new kind @@ -16980,7 +16968,7 @@ buy tools with. The city should be neither poor nor rich.</span> angry at the violence within him, and that in this struggle, which is like the struggle of factions in a State, his spirit is on the side of his reason;—<span class="sidenote">Passion never takes part with desire against reason.</span>but for the passionate or spirited element to take part with - the desires when reason decides that she should not be opposed<a name="FnAnchorbook43" href="#Footnotebook43"><span class="sp">3</span></a>, is a sort + the desires when reason decides that she should not be opposed<a id="FnAnchorbook43" href="#Footnotebook43"><span class="sp">3</span></a>, is a sort of thing which I believe that you never observed occurring in yourself, nor, as I should imagine, in any one else? </p> @@ -17055,7 +17043,7 @@ buy tools with. The city should be neither poor nor rich.</span> </p> <div class="poembox"><div class="poem"> <p class="noind"> - ‘He smote his breast, and thus rebuked his soul<a name="FnAnchorbook44" href="#Footnotebook44"><span class="sp">4</span></a>,’ <span class="pagenum"><a id="page134"></a>134</span> + ‘He smote his breast, and thus rebuked his soul<a id="FnAnchorbook44" href="#Footnotebook44"><span class="sp">4</span></a>,’ <span class="pagenum"><a id="page134"></a>134</span> </p></div></div> <p class="noind"><span class="stpagenum"><a id="stpage441C">C</a></span> for in this verse Homer has clearly supposed the power which reasons about @@ -17129,7 +17117,7 @@ buy tools with. The city should be neither poor nor rich.</span> </p> <p> And these two, thus nurtured and educated, and having <span class="pagenum"><a id="page135"></a>135</span> learned truly to - know their own functions, will rule<a name="FnAnchorbook45" href="#Footnotebook45"><span class="sp">5</span></a> over the concupiscent, which in each + know their own functions, will rule<a id="FnAnchorbook45" href="#Footnotebook45"><span class="sp">5</span></a> over the concupiscent, which in each of us is the largest part of the soul and by nature most insatiable of gain; over this they will keep guard, lest, waxing great and strong with the fulness of bodily pleasures, as they are termed, the <span class="stpagenum"><a id="stpage442B">B</a></span>concupiscent @@ -17445,7 +17433,7 @@ in the MSS., be adopted, then the nominative must be supplied from the previous <h3 id="BookV" class="space-above"> BOOK V. </h3> - <p><span class="stpagenum"><a id="stpage449A">Steph. <br />449</a></span><span class="sidenote"> <i>Republic V.</i><br />S<span class="smcap">OCRATES</span>, G<span class="smcap">LAUCON</span>, A<span class="smcap">DEIMANTUS</span>.<br />The community of women and children.</span> + <p><span class="stpagenum"><a id="stpage449A">Steph. <br >449</a></span><span class="sidenote"> <i>Republic V.</i><br >S<span class="smcap">OCRATES</span>, G<span class="smcap">LAUCON</span>, A<span class="smcap">DEIMANTUS</span>.<br >The community of women and children.</span> S<span class="smcap">UCH</span> is the good and true City or State, and the good and true man is of the same pattern; and if this is right every other is wrong; and the evil is one which affects not only the ordering of the State, but also the @@ -17473,7 +17461,7 @@ in the MSS., be adopted, then the nominative must be supplied from the previous You, he said. </p> <p><span class="stpagenum"><a id="stpage449C">C</a></span> - I repeated<a name="FnAnchorbook51" href="#Footnotebook51"><span class="sp">1</span></a>, Why am I especially not to be let off? + I repeated<a id="FnAnchorbook51" href="#Footnotebook51"><span class="sp">1</span></a>, Why am I especially not to be let off? </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook51"></a><a href="#FnAnchorbook51">1</a></span> Reading <span class="transl" title="e)/ti e)gô\ ei)=pon">ἔτι ἐγὼ εἶπον</span>.</p></div> <p><span class="sidenote"> The saying ‘Friends have all things in common’ is an insufficient solution of the problem.</span> @@ -17568,9 +17556,9 @@ in the MSS., be adopted, then the nominative must be supplied from the previous drag my friends after me in my fall. And I pray Nemesis not to visit upon me the words which I am going to utter. For I do indeed believe that to be an involuntary homicide is a less crime than to be a deceiver about beauty - or goodness or justice in the matter of laws<a name="FnAnchorbook52" href="#Footnotebook52"><span class="sp">2</span></a>. And that is a risk which I + or goodness or justice in the matter of laws<a id="FnAnchorbook52" href="#Footnotebook52"><span class="sp">2</span></a>. And that is a risk which I would rather run among enemies than among friends, and therefore you do - well to encourage <span class="stpagenum"><a id="stpage451B">B</a></span>me<a name="FnAnchorbook53" href="#Footnotebook53"><span class="sp">3</span></a>. + well to encourage <span class="stpagenum"><a id="stpage451B">B</a></span>me<a id="FnAnchorbook53" href="#Footnotebook53"><span class="sp">3</span></a>. </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook52"></a><a href="#FnAnchorbook52">2</a></span> Or inserting <span class="transl" title="kai\">καὶ</span> before <span class="transl" title="nomi/môn">νομίμων</span>: ‘a deceiver about beauty or goodness or principles of justice or law.’</p></div> @@ -17698,7 +17686,7 @@ equally with men.</span> vanished before the better principle which reason asserted, then the man was perceived to be a fool who directs the shafts of his ridicule at any other <span class="stpagenum"><a id="stpage452E">E</a></span>sight but that of folly and vice, or seriously inclines to weigh the - beautiful by any other standard but that of the good<a name="FnAnchorbook54" href="#Footnotebook54"><span class="sp">4</span></a>. + beautiful by any other standard but that of the good<a id="FnAnchorbook54" href="#Footnotebook54"><span class="sp">4</span></a>. </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook54"></a><a href="#FnAnchorbook54">4</a></span> Reading with Paris A. <span class="transl" title="kai\ kalou= ...">καὶ καλοῦ …</span></p></div> <p> @@ -17823,7 +17811,7 @@ equally with men.</span> the State, that the opposition of natures should extend to every difference, but only to those <span class="stpagenum"><a id="stpage454D">D</a></span>differences which affected the pursuit in which the individual is engaged; we should have argued, for example, that - a physician and one who is in mind a physician<a name="FnAnchorbook55" href="#Footnotebook55"><span class="sp">5</span></a> may be said to have the + a physician and one who is in mind a physician<a id="FnAnchorbook55" href="#Footnotebook55"><span class="sp">5</span></a> may be said to have the same nature. </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook55"></a><a href="#FnAnchorbook55">5</a></span> Reading <span class="transl" title="i)atro\n me\n kai\ i)atriko\n tê\n psuchê\n o)/nta">ἰατρὸν μὲν καὶ ἰατρικὸν τὴν ψυχὴν ὄντα</span>.</p></div> @@ -18763,7 +18751,7 @@ terms, they will have the same modes of thinking and acting, and this is Yes, he said, and glorious rewards they are. </p> <p><span class="sidenote"> Answer to the charge of Adeimantus that we made our citizens unhappy for their own good.</span> - Do you remember, I said, how in the course of the previous <span class="stpagenum"><a id="stpage466A">466</a></span>discussion<a name="FnAnchorbook56" href="#Footnotebook56"><span class="sp">6</span></a> some + Do you remember, I said, how in the course of the previous <span class="stpagenum"><a id="stpage466A">466</a></span>discussion<a id="FnAnchorbook56" href="#Footnotebook56"><span class="sp">6</span></a> some one who shall be nameless accused us of making our guardians unhappy—they had nothing and might have possessed all things—to whom we replied that, if an occasion offered, we might perhaps hereafter consider this @@ -18989,7 +18977,7 @@ terms, they will have the same modes of thinking and acting, and this is </p> <p><span class="sidenote"> and to have precedence, and a larger share of meats and drinks;</span> Again, there is another manner in which, according to <span class="stpagenum"><a id="stpage468D">D</a></span>Homer, brave youths - should be honoured; for he tells how Ajax<a name="FnAnchorbook57" href="#Footnotebook57"><span class="sp">7</span></a>, after he had distinguished + should be honoured; for he tells how Ajax<a id="FnAnchorbook57" href="#Footnotebook57"><span class="sp">7</span></a>, after he had distinguished himself in battle, was rewarded with long chines, which seems to be a compliment appropriate to a hero in the flower of his age, being not only a tribute of honour but also a very strengthening thing. <span class="pagenum"><a id="page165"></a>165</span> @@ -19006,7 +18994,7 @@ terms, they will have the same modes of thinking and acting, and this is </p> <div class="poembox"><div class="poem"> <p class="noind"><span class="stpagenum"><a id="stpage468E">E</a></span> - ‘seats of precedence, and meats and full cups<a name="FnAnchorbook58" href="#Footnotebook58"><span class="sp">8</span></a>;’ + ‘seats of precedence, and meats and full cups<a id="FnAnchorbook58" href="#Footnotebook58"><span class="sp">8</span></a>;’ </p></div></div> <p class="noind"> and in honouring them, we shall be at the same time training them. @@ -19031,7 +19019,7 @@ terms, they will have the same modes of thinking and acting, and this is <p class="noind"> <span class="stpagenum"><a id="stpage469A">469</a></span> ‘They are holy angels upon the earth, authors of good, averters of evil, - the guardians of speech-gifted men’?<a name="FnAnchorbook59" href="#Footnotebook59"><span class="sp">9</span></a> + the guardians of speech-gifted men’?<a id="FnAnchorbook59" href="#Footnotebook59"><span class="sp">9</span></a> </p></div></div> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook59"></a><a href="#FnAnchorbook59">9</a></span> Probably Works and Days, 121 foll.</p></div> <p> @@ -19250,7 +19238,7 @@ terms, they will have the same modes of thinking and acting, and this is means—the rest may be left. <span class="pagenum"><a id="page169"></a>169</span> </p> <p><span class="stpagenum"><a id="stpage472A">472</a></span><span class="sidenote"> Socrates excuses himself and makes one or two remarks preparatory to a final effort.</span> - If I loiter<a name="FnAnchorbook510" href="#Footnotebook510"><span class="sp">10</span></a> for a moment, you instantly make a raid upon me, I said, and + If I loiter<a id="FnAnchorbook510" href="#Footnotebook510"><span class="sp">10</span></a> for a moment, you instantly make a raid upon me, I said, and have no mercy; I have hardly escaped the first and second waves, and you seem not to be aware that you are now bringing upon me the third, which is the greatest and heaviest. When you have seen and heard the third wave, I @@ -19963,7 +19951,7 @@ faculty termed opinion.</span> <h3 id="BookVI" class="space-above"> BOOK VI. </h3> - <p><span class="stpagenum"><a id="stpage484A">Steph.<br />484</a></span><span class="sidenote"> <i>Republic VI.</i><br />S<span class="smcap">OCRATES</span>, G<span class="smcap">LAUCON</span>.</span> + <p><span class="stpagenum"><a id="stpage484A">Steph.<br >484</a></span><span class="sidenote"> <i>Republic VI.</i><br >S<span class="smcap">OCRATES</span>, G<span class="smcap">LAUCON</span>.</span> A<span class="smcap">ND</span> thus, Glaucon, after the argument has gone a weary way, the true and the false philosophers have at length appeared in view. </p> @@ -20326,7 +20314,7 @@ philosopher).</span>Imagine then a fleet or a ship in which there is <span class qualified for the command of a ship, and that he must and <span class="stpagenum"><a id="stpage488E">E</a></span>will be the steerer, whether other people like or not—the possibility of this union of authority with the steerer’s art has never seriously entered into - their thoughts or been made <span class="stpagenum"><a id="stpage489A">489</a></span>part <span class="pagenum"><a id="page186"></a>186</span> of their calling<a name="FnAnchorbook61" href="#Footnotebook61"><span class="sp">1</span></a>. Now in vessels which + their thoughts or been made <span class="stpagenum"><a id="stpage489A">489</a></span>part <span class="pagenum"><a id="page186"></a>186</span> of their calling<a id="FnAnchorbook61" href="#Footnotebook61"><span class="sp">1</span></a>. Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded? Will he not be called by them a prater, a star-gazer, a good-for-nothing? @@ -20607,7 +20595,7 @@ corrupted by private sophists, but compelled by the opinion of the world No, indeed, I said, even to make the attempt is a great piece of folly; there neither is, nor has been, nor is ever likely to be, any different type of character which has had no other training in virtue but that which - is supplied by public opinion<a name="FnAnchorbook62" href="#Footnotebook62"><span class="sp">2</span></a>—I speak, my friend, of human virtue + is supplied by public opinion<a id="FnAnchorbook62" href="#Footnotebook62"><span class="sp">2</span></a>—I speak, my friend, of human virtue only; what is more than human, as the proverb says, is not included: for I would not have you ignorant that, in the present evil state of governments, whatever is saved and comes to good is <span class="stpagenum"><a id="stpage493A">493</a></span>saved by the power of @@ -20654,7 +20642,7 @@ corrupted by private sophists, but compelled by the opinion of the world or, finally, in politics, differ from him whom I have been describing? <span class="sidenote"> He who associates with the people will conform to their tastes and will produce only what pleases them.</span>For when a man consorts with the many, and exhibits to them his poem or other work of art or the service which he has done the State, making them his - judges<a name="FnAnchorbook63" href="#Footnotebook63"><span class="sp">3</span></a> when he is not obliged, the so-called necessity of Diomede will + judges<a id="FnAnchorbook63" href="#Footnotebook63"><span class="sp">3</span></a> when he is not obliged, the so-called necessity of Diomede will oblige him to produce whatever they praise. And yet the reasons are utterly ludicrous which they give in confirmation of their own notions about the honourable and good. Did you ever hear any of them which were @@ -20829,7 +20817,7 @@ corrupted by private sophists, but compelled by the opinion of the world <p><span class="sidenote"> The <i>mésalliance</i> of philosophy.</span> And when persons who are unworthy of education approach philosophy and make an alliance with her who is in a rank above them what sort of ideas - and opinions are likely to be generated? <a name="FnAnchorbook64" href="#Footnotebook64"><span class="sp">4</span></a>Will they not be sophisms + and opinions are likely to be generated? <a id="FnAnchorbook64" href="#Footnotebook64"><span class="sp">4</span></a>Will they not be sophisms captivating to the ear, having nothing in them genuine, or worthy of or akin to true wisdom? </p> @@ -20942,7 +20930,7 @@ corrupted by private sophists, but compelled by the opinion of the world perhaps, go and hear a lecture, and about this they make much ado, for philosophy is not considered <span class="pagenum"><a id="page197"></a>197</span> by them to be their proper business: at last, when they grow old, in most cases they are extinguished more <span class="stpagenum"><a id="stpage498B">B</a></span>truly than - Heracleitus’ sun, inasmuch as they never light up again<a name="FnAnchorbook65" href="#Footnotebook65"><span class="sp">5</span></a>. + Heracleitus’ sun, inasmuch as they never light up again<a id="FnAnchorbook65" href="#Footnotebook65"><span class="sp">5</span></a>. </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook65"></a><a href="#FnAnchorbook65">5</a></span> Heraclitus said @@ -21009,7 +20997,7 @@ corrupted by private sophists, but compelled by the opinion of the world nor individuals will ever attain perfection until the small class of philosophers whom we termed useless but not corrupt are providentially compelled, whether they will or not, to take care of the State, and until - a like necessity be laid on the State to obey them<a name="FnAnchorbook66" href="#Footnotebook66"><span class="sp">6</span></a>; or until kings, or if + a like necessity be laid on the State to obey them<a id="FnAnchorbook66" href="#Footnotebook66"><span class="sp">6</span></a>; or until kings, or if not kings, the sons of kings or princes, are divinely <span class="stpagenum"><a id="stpage499C">C</a></span>inspired with a true love of true philosophy. That either or both of these alternatives are impossible, I see no reason to affirm: if they were so, we might indeed be @@ -21045,7 +21033,7 @@ corrupted by private sophists, but compelled by the opinion of the world doing <span class="stpagenum"><a id="stpage500A">500</a></span>their character and profession, and then mankind will see that he of whom you are speaking is not such as they supposed—if they view him in this new light, they will surely change their notion of him, and answer - in another strain<a name="FnAnchorbook67" href="#Footnotebook67"><span class="sp">7</span></a>. Who can be at enmity with one who loves them, who that + in another strain<a id="FnAnchorbook67" href="#Footnotebook67"><span class="sp">7</span></a>. Who can be at enmity with one who loves them, who that is himself gentle and free from envy will be jealous of one in whom there is no jealousy? Nay, let me answer for you, that in a few this harsh temper may be found but not in the majority of mankind. @@ -21348,7 +21336,7 @@ this light, they will be of another mind from yours, and answer in another strai </p> <p> And do you remember the word of caution which preceded the discussion of - them<a name="FnAnchorbook68" href="#Footnotebook68"><span class="sp">8</span></a>? + them<a id="FnAnchorbook68" href="#Footnotebook68"><span class="sp">8</span></a>? </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook68"></a><a href="#FnAnchorbook68">8</a></span> Cp. IV. <a href="#stpage435D">435 D</a>.</p></div> <p> @@ -21402,7 +21390,7 @@ this light, they will be of another mind from yours, and answer in another strai truths worthy of attaining the highest accuracy! </p> <p> - A right noble thought<a name="FnAnchorbook69" href="#Footnotebook69"><span class="sp">9</span></a>; but do you suppose that we <span class="pagenum"><a id="page205"></a>205</span> shall refrain from + A right noble thought<a id="FnAnchorbook69" href="#Footnotebook69"><span class="sp">9</span></a>; but do you suppose that we <span class="pagenum"><a id="page205"></a>205</span> shall refrain from asking you what is this highest knowledge? </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook69"></a><a href="#FnAnchorbook69">9</a></span> Or, separating <span class="transl" title="kai\ ma/la">καὶ μάλα</span> from <span class="transl" title="a)/xion">ἄξιον</span>, @@ -21507,7 +21495,7 @@ be a gloss.</p></div> or different from either? </p> <p> - Aye, I said, I knew all along that a fastidious gentleman<a name="FnAnchorbook610" href="#Footnotebook610"><span class="sp">10</span></a> like you would + Aye, I said, I knew all along that a fastidious gentleman<a id="FnAnchorbook610" href="#Footnotebook610"><span class="sp">10</span></a> like you would not be contented with the thoughts of other people about these matters. </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook610"></a><a href="#FnAnchorbook610">10</a></span> Reading <span class="transl" title="a)nê\r kalo/s">ἀνὴρ καλός</span>: or reading <span class="transl" title="a)nê\r kalô=s">ἀνὴρ καλῶς</span>, @@ -21559,7 +21547,7 @@ be a gloss.</p></div> <p><span class="stpagenum"><a id="stpage507A">507</a></span> I do indeed wish, I replied, that I could pay, and you receive, the account of the parent, and not, as now, of the offspring only; take, - however, this latter by way of interest<a name="FnAnchorbook611" href="#Footnotebook611"><span class="sp">11</span></a>, and at the same time have a care + however, this latter by way of interest<a id="FnAnchorbook611" href="#Footnotebook611"><span class="sp">11</span></a>, and at the same time have a care that I do not render a false account, although I have no intention of deceiving you. </p> @@ -21741,7 +21729,7 @@ be a gloss.</p></div> <p><span class="stpagenum"><a id="stpage508E">E</a></span><span class="sidenote"> The idea of good higher than science or truth (the objective than the subjective).</span> Now, that which imparts truth to the known and the power of knowing to the knower is what I would have you term the <span class="pagenum"><a id="page210"></a>210</span> idea of good, and this you will - deem to be the cause of science<a name="FnAnchorbook612" href="#Footnotebook612"><span class="sp">12</span></a>, and of truth in so far as the latter + deem to be the cause of science<a id="FnAnchorbook612" href="#Footnotebook612"><span class="sp">12</span></a>, and of truth in so far as the latter becomes the subject of knowledge; beautiful too, as are both truth and knowledge, you will be right in esteeming this other nature <span class="stpagenum"><a id="stpage509A">509</a></span>as more beautiful than either; and, as in the previous instance, light and sight @@ -21811,7 +21799,7 @@ be a gloss.</p></div> I have. </p> <p><span class="sidenote">The two spheres of sight and knowledge are represented by a line which is divided into two unequal parts.</span> - Now take a line which has been cut into two unequal<a name="FnAnchorbook613" href="#Footnotebook613"><span class="sp">13</span></a> parts, and divide each + Now take a line which has been cut into two unequal<a id="FnAnchorbook613" href="#Footnotebook613"><span class="sp">13</span></a> parts, and divide each of them again in the same proportion, and suppose the two main divisions to answer, one to the visible and the other to the intelligible, and then compare the subdivisions in respect of their clearness and want of @@ -21852,7 +21840,7 @@ be a gloss.</p></div> only be hypothetical, and instead of going upwards to a principle descends to the other end; in the higher of the two, the soul passes out of hypotheses, and goes up to a principle which is above hypotheses, making - no use of images<a name="FnAnchorbook614" href="#Footnotebook614"><span class="sp">14</span></a> as in the former case, but proceeding only in and through + no use of images<a id="FnAnchorbook614" href="#Footnotebook614"><span class="sp">14</span></a> as in the former case, but proceeding only in and through the ideas themselves. </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook614"></a><a href="#FnAnchorbook614">14</a></span> Reading <span class="transl" title="ô(=nper e)kei=no ei)ko/nôn">ὧνπερ ἐκεῖνο εἰκόνων</span>.</p></div> @@ -21939,7 +21927,7 @@ higher the soul ascends above hypotheses to the idea of good.</span> <h3 id="BookVII" class="space-above"> BOOK VII. </h3> - <p><span class="stpagenum"><a id="stpage514A">Steph.<br />514</a></span><span class="sidenote"><i>Republic VII.</i><br />S<span class="smcap">OCRATES</span>, G<span class="smcap">LAUCON</span>.<br />The den, the prisoners; the light at a distance;</span> + <p><span class="stpagenum"><a id="stpage514A">Steph.<br >514</a></span><span class="sidenote"><i>Republic VII.</i><br >S<span class="smcap">OCRATES</span>, G<span class="smcap">LAUCON</span>.<br >The den, the prisoners; the light at a distance;</span> A<span class="smcap">ND</span> now, I said, let me show in a figure how far our nature is enlightened or unenlightened:—Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; @@ -21981,7 +21969,7 @@ higher the soul ascends above hypotheses to the idea of good.</span> </p> <p> And if they were able to converse with one another, would they not suppose - that they were naming what was actually before them<a name="FnAnchorbook71" href="#Footnotebook71"><span class="sp">1</span></a>? <span class="pagenum"><a id="page215"></a>215</span> + that they were naming what was actually before them<a id="FnAnchorbook71" href="#Footnotebook71"><span class="sp">1</span></a>? <span class="pagenum"><a id="page215"></a>215</span> </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook71"></a><a href="#FnAnchorbook71">1</a></span> Reading <span class="transl" title="paro/nta">παρόντα</span>.</p></div> <p> @@ -22361,9 +22349,9 @@ higher the soul ascends above hypotheses to the idea of good.</span> By all means, he replied. </p> <p><span class="sidenote">The training of the guardians.</span> - The process, I said, is not the turning over of an oyster-shell<a name="FnAnchorbook72" href="#Footnotebook72"><span class="sp">2</span></a>, but the turning round of a soul passing from a day which + The process, I said, is not the turning over of an oyster-shell<a id="FnAnchorbook72" href="#Footnotebook72"><span class="sp">2</span></a>, but the turning round of a soul passing from a day which is little better than night to the true day of being, that is, the ascent - from below<a name="FnAnchorbook73" href="#Footnotebook73"><span class="sp">3</span></a>, which we affirm to be true philosophy? + from below<a id="FnAnchorbook73" href="#Footnotebook73"><span class="sp">3</span></a>, which we affirm to be true philosophy? </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook72"></a><a href="#FnAnchorbook72">2</a></span> In allusion to a game in which two parties fled or pursued according as an oyster-shell which was thrown into the air fell with the dark or light @@ -22733,7 +22721,7 @@ indistinct and have to be distinguished by the mind.</span> against the introduction of visible or tangible objects into the argument. You know <span class="stpagenum"><a id="stpage525E">E</a></span>how steadily the masters of the art repel and ridicule any one who attempts to divide absolute unity when he is calculating, and if you - divide, they multiply<a name="FnAnchorbook74" href="#Footnotebook74"><span class="sp">4</span></a>, taking care that one shall continue one and not + divide, they multiply<a id="FnAnchorbook74" href="#Footnotebook74"><span class="sp">4</span></a>, taking care that one shall continue one and not become lost in fractions. <span class="pagenum"><a id="page228"></a>228</span> </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook74"></a><a href="#FnAnchorbook74">4</a></span> Meaning either (1) that they integrate the number @@ -23103,7 +23091,7 @@ indistinct and have to be distinguished by the mind.</span> Yes, by heaven! he said; and ’tis as good as a play to hear them talking about their condensed notes, as they call them; they put their ears close alongside of the strings like persons catching a sound from their - neighbour’s wall<a name="FnAnchorbook75" href="#Footnotebook75"><span class="sp">5</span></a>—one set of them declaring that they distinguish an + neighbour’s wall<a id="FnAnchorbook75" href="#Footnotebook75"><span class="sp">5</span></a>—one set of them declaring that they distinguish an intermediate note and have found the least interval which should be the unit of measurement; the others insisting that the two sounds have passed into the same—either party setting <span class="stpagenum"><a id="stpage531B">B</a></span>their ears before their @@ -23185,7 +23173,7 @@ indistinct and have to be distinguished by the mind.</span> the shadows to the images and to the light, and the ascent from the underground den to the sun, while in his presence they are vainly trying to look on animals and plants and the light of the sun, but are able to - perceive <span class="stpagenum"><a id="stpage532C">C</a></span>even with their weak eyes the images<a name="FnAnchorbook76" href="#Footnotebook76"><span class="sp">6</span></a> in the water (which are + perceive <span class="stpagenum"><a id="stpage532C">C</a></span>even with their weak eyes the images<a id="FnAnchorbook76" href="#Footnotebook76"><span class="sp">6</span></a> in the water (which are divine), and are the shadows of true existence (not shadows of images cast by a light of fire, which compared with the sun is only an image)—this power of elevating the highest principle in the soul to the contemplation @@ -23203,7 +23191,7 @@ indistinct and have to be distinguished by the mind.</span> is not a theme to be treated of in passing only, but will have to be discussed again and again. And so, whether our conclusion be true or false, let us assume all this, and proceed at once from the prelude or - preamble to the chief strain<a name="FnAnchorbook77" href="#Footnotebook77"><span class="sp">7</span></a>, and describe that in like manner. Say, then, what is + preamble to the chief strain<a id="FnAnchorbook77" href="#Footnotebook77"><span class="sp">7</span></a>, and describe that in like manner. Say, then, what is the nature and what are the divisions of <span class="stpagenum"><a id="stpage532E">E</a></span>dialectic, and what are the paths which lead thither; for these paths will also lead to our final rest. </p> @@ -23268,7 +23256,7 @@ both ‘law’ and ‘strain.’</p></div> and so to make a proportion:— </p> <blockquote><p class="noind"> - As being is to becoming, so is pure intellect to opinion.<br /> And as intellect + As being is to becoming, so is pure intellect to opinion.<br > And as intellect is to opinion, so is science to belief, and understanding to the perception of shadows. </p></blockquote> @@ -23307,7 +23295,7 @@ both ‘law’ and ‘strain.’</p></div> <p> And surely you would not have the children of your ideal State, whom you are nurturing and educating—if the ideal ever becomes a reality—you - would not allow the future rulers to be like posts<a name="FnAnchorbook78" href="#Footnotebook78"><span class="sp">8</span></a>, having no reason in them, + would not allow the future rulers to be like posts<a id="FnAnchorbook78" href="#Footnotebook78"><span class="sp">8</span></a>, having no reason in them, and yet to be set in authority over the highest matters? </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook78"></a><a href="#FnAnchorbook78">8</a></span> <span class="transl" title="gramma/s">γραμμάς</span>, literally ‘lines,’ probably the starting-point of a race-course.</p></div> @@ -23772,7 +23760,7 @@ both ‘law’ and ‘strain.’</p></div> <h3 id="BookVIII" class="space-above"> BOOK VIII. </h3> - <p><span class="stpagenum"><a id="stpage543A">Steph.<br />543</a></span> <span class="sidenote"><i>Republic VIII.</i><br />S<span class="smcap">OCRATES</span>, G<span class="smcap">LAUCON</span>.<br />Recapitulation of Book V.</span> + <p><span class="stpagenum"><a id="stpage543A">Steph.<br >543</a></span> <span class="sidenote"><i>Republic VIII.</i><br >S<span class="smcap">OCRATES</span>, G<span class="smcap">LAUCON</span>.<br >Recapitulation of Book V.</span> A<span class="smcap">ND</span> so, Glaucon, we have arrived at the conclusion that in the perfect State wives and children are to be in common; and that all education and the pursuits of war and peace are also to be common, and the best @@ -23936,18 +23924,18 @@ deaths in accordance with the number which controls them.</span>But to the discovered by an intelligence which is alloyed with sense, but will escape them, and they will bring children into the world when they ought not. Now that which is of divine birth has a period which is contained in a perfect - number,<a name="FnAnchorbook81" href="#Footnotebook81"><span class="sp">1</span></a> but the period of human birth is comprehended in a number in + number,<a id="FnAnchorbook81" href="#Footnotebook81"><span class="sp">1</span></a> but the period of human birth is comprehended in a number in which first increments by involution and evolution [<i>or</i> squared and cubed] obtaining three intervals and four terms of like and unlike, waxing and waning numbers, make all the terms <span class="stpagenum"><a id="stpage546C">C</a></span>commensurable and agreeable to one - another.<a name="FnAnchorbook82" href="#Footnotebook82"><span class="sp">2</span></a> The base of these (3) + another.<a id="FnAnchorbook82" href="#Footnotebook82"><span class="sp">2</span></a> The base of these (3) with a third added (4) when combined with five (20) and raised to the third power furnishes two harmonies; the first a square which is a hundred - times as great (400 = 4 × 100),<a name="FnAnchorbook83" href="#Footnotebook83"><span class="sp">3</span></a> and the other a figure having one side equal to the - former, but oblong,<a name="FnAnchorbook84" href="#Footnotebook84"><span class="sp">4</span></a> consisting of a hundred numbers squared upon rational + times as great (400 = 4 × 100),<a id="FnAnchorbook83" href="#Footnotebook83"><span class="sp">3</span></a> and the other a figure having one side equal to the + former, but oblong,<a id="FnAnchorbook84" href="#Footnotebook84"><span class="sp">4</span></a> consisting of a hundred numbers squared upon rational diameters of a square (i.e. omitting fractions), the side of which is five (7 × 7 = 49 × 100 = 4900), each of them <span class="pagenum"><a id="page251"></a>251</span> being less by one (than the - perfect square which includes the fractions, sc. 50) or less by<a name="FnAnchorbook85" href="#Footnotebook85"><span class="sp">5</span></a> two perfect + perfect square which includes the fractions, sc. 50) or less by<a id="FnAnchorbook85" href="#Footnotebook85"><span class="sp">5</span></a> two perfect squares of irrational diameters (of a square the side of which is five = 50 + 50 = 100); and a hundred cubes of three (27 × 100 = 2700 + 4900 + 400 = 8000). Now this number represents a geometrical figure which has control @@ -24088,7 +24076,7 @@ oblong of 100 by 75.</p></div> <p> Very true, he replied. </p> - <p><span class="sidenote">S<span class="smcap">OCRATES</span>, A<span class="smcap">DEIMANTUS</span>.<br />The timocratic + <p><span class="sidenote">S<span class="smcap">OCRATES</span>, A<span class="smcap">DEIMANTUS</span>.<br >The timocratic man, uncultured, but fond of culture, ambitious, contentious, rough with slaves, and courteous to freemen; a soldier, athlete, hunter; a despiser of riches while young, fond of them when he grows old.</span> @@ -24300,7 +24288,7 @@ despiser of riches while young, fond of them when he grows old.</span> </p> <p> Yes, he said; but what are the characteristics of this form <span class="stpagenum"><a id="stpage551C">C</a></span>of government, - and what are the defects of which we were speaking<a name="FnAnchorbook86" href="#Footnotebook86"><span class="sp">6</span></a>? + and what are the defects of which we were speaking<a id="FnAnchorbook86" href="#Footnotebook86"><span class="sp">6</span></a>? </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook86"></a><a href="#FnAnchorbook86">6</a></span> Cp. supra, <a href="#stpage544C">544 C</a>.</p></div> <p><span class="sidenote">A ruler is elected because he is rich: Who would elect a pilot on this principle?</span> @@ -24313,7 +24301,7 @@ despiser of riches while young, fond of them when he grows old.</span> You mean that they would shipwreck? </p> <p> - Yes; and is not this true of the government of anything<a name="FnAnchorbook87" href="#Footnotebook87"><span class="sp">7</span></a>? <span class="pagenum"><a id="page257"></a>257</span> + Yes; and is not this true of the government of anything<a id="FnAnchorbook87" href="#Footnotebook87"><span class="sp">7</span></a>? <span class="pagenum"><a id="page257"></a>257</span> </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook87"></a><a href="#FnAnchorbook87">7</a></span> Omitting <span class="transl" title="ê)/ tinos">ἤ τινος</span>.</p></div> <p> @@ -24544,7 +24532,7 @@ despiser of riches while young, fond of them when he grows old.</span> </p> <p> I imagine not, he said; had he been educated he would never have made a - blind god director of his chorus, or given him chief honour<a name="FnAnchorbook88" href="#Footnotebook88"><span class="sp">8</span></a>. + blind god director of his chorus, or given him chief honour<a id="FnAnchorbook88" href="#Footnotebook88"><span class="sp">8</span></a>. </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook88"></a><a href="#FnAnchorbook88">8</a></span> Reading <span class="transl" title="kai\ e)ti/ma ma/lista. Eu)=, ê)= d' e)gô/">καὶ ἐτίμα μάλιστα. Εὖ, ἦ δ’ ἐγώ</span>, according to Schneider’s excellent emendation.</p></div> @@ -24791,7 +24779,7 @@ according to Schneider’s excellent emendation.</p></div> </p> <p> This, then, seems likely to be the fairest of States, being like an - embroidered robe which is spangled with every sort of flower<a name="FnAnchorbook89" href="#Footnotebook89"><span class="sp">9</span></a>. And just as + embroidered robe which is spangled with every sort of flower<a id="FnAnchorbook89" href="#Footnotebook89"><span class="sp">9</span></a>. And just as women and children think a variety of colours to be of all things most charming, so there are many men to whom this State, which is spangled with the manners and characters of mankind, will appear to be the fairest of @@ -24831,7 +24819,7 @@ according to Schneider’s excellent emendation.</p></div> For the moment, yes. <span class="pagenum"><a id="page265"></a>265</span> </p> <p> - And is not their humanity to the condemned<a name="FnAnchorbook810" href="#Footnotebook810"><span class="sp">10</span></a> in some cases quite charming? + And is not their humanity to the condemned<a id="FnAnchorbook810" href="#Footnotebook810"><span class="sp">10</span></a> in some cases quite charming? Have you not observed how, in a democracy, many persons, although they have been sentenced to death or exile, just stay where they are and walk about the world—the gentleman parades like a hero, and nobody sees @@ -25527,7 +25515,7 @@ according to Schneider’s excellent emendation.</p></div> <div class="poembox"><div class="poem"> <p class="noind"> ‘By pebbly Hermus’ shore he flees and rests not, and is not ashamed to be - a coward<a name="FnAnchorbook811" href="#Footnotebook811"><span class="sp">11</span></a>.’ + a coward<a id="FnAnchorbook811" href="#Footnotebook811"><span class="sp">11</span></a>.’ </p></div></div> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook811"></a><a href="#FnAnchorbook811">11</a></span> Herod. i. 55.</p></div> <p> @@ -25804,7 +25792,7 @@ according to Schneider’s excellent emendation.</p></div> <h3 id="BookIX" class="space-above"> BOOK IX. </h3> - <p><span class="stpagenum"><a id="stpage571A">Steph.<br />571</a></span> <span class="sidenote"><i>Republic IX.</i><br />S<span class="smcap">OCRATES</span>, A<span class="smcap">DEIMANTUS</span>.</span> + <p><span class="stpagenum"><a id="stpage571A">Steph.<br >571</a></span> <span class="sidenote"><i>Republic IX.</i><br >S<span class="smcap">OCRATES</span>, A<span class="smcap">DEIMANTUS</span>.</span> L<span class="smcap">AST</span> of all comes the tyrannical man; about whom we have once more to ask, how is he formed out of the democratical? and how does he live, in happiness or in misery? @@ -25926,7 +25914,7 @@ according to Schneider’s excellent emendation.</p></div> they implant in his drone-like nature, then at last this lord of <span class="stpagenum"><a id="stpage573B">B</a></span>the soul, having Madness for the captain of his guard, breaks out into a frenzy: and if he finds in himself any good opinions or appetites in process of - formation<a name="FnAnchorbook91" href="#Footnotebook91"><span class="sp">1</span></a>, and there is in him any sense of shame remaining, to these + formation<a id="FnAnchorbook91" href="#Footnotebook91"><span class="sp">1</span></a>, and there is in him any sense of shame remaining, to these better principles he puts an end, and casts them forth until he has purged away temperance and brought in madness to the full. </p> @@ -26063,7 +26051,7 @@ according to Schneider’s excellent emendation.</p></div> </p> <p><span class="stpagenum"><a id="stpage574D">D</a></span> <span class="sidenote">He turns highwayman, robs temples, loses all his early principles, and becomes in - waking reality the evil dream which he had in sleep.<br />He gathers followers about him.</span> + waking reality the evil dream which he had in sleep.<br >He gathers followers about him.</span> He first takes their property, and when that fails, and pleasures are beginning to swarm in the hive of his soul, then he breaks into a house, or steals the garments of some nightly wayfarer; next he proceeds to clear @@ -26624,7 +26612,7 @@ happen then? Such is the condition of the tyrant.</span> Very true. <span class="pagenum"><a id="page293"></a>293</span> </p> <p><span class="sidenote">because he alone has experience of the highest pleasures and is also acquainted with the lower.</span> - And are we to suppose<a name="FnAnchorbook92" href="#Footnotebook92"><span class="sp">2</span></a>, I said, that the philosopher sets <span class="stpagenum"><a id="stpage581E">E</a></span>any value on + And are we to suppose<a id="FnAnchorbook92" href="#Footnotebook92"><span class="sp">2</span></a>, I said, that the philosopher sets <span class="stpagenum"><a id="stpage581E">E</a></span>any value on other pleasures in comparison with the pleasure of knowing the truth, and in that pursuit abiding, ever learning, not so far indeed from the heaven of pleasure? Does he not call the other pleasures necessary, under the @@ -27234,7 +27222,7 @@ wisdom, (2) the love of honour, (3) and lowest the love of gain.</span> <p><span class="sidenote">which is <em>nearly</em> the number of days and nights in a year.</span> Yet a true calculation, I said, and a number which nearly concerns human life, if human beings are concerned with days and nights and months and - years<a name="FnAnchorbook93" href="#Footnotebook93"><span class="sp">3</span></a>. + years<a id="FnAnchorbook93" href="#Footnotebook93"><span class="sp">3</span></a>. </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook93"></a><a href="#FnAnchorbook93">3</a></span> 729 <em>nearly</em> equals the number of days and nights in the year.</p></div> <p> @@ -27513,7 +27501,7 @@ his nature and in regulating his bodily habits.</span>and his whole soul is perf </p> <p> 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<a name="FnAnchorbook94" href="#Footnotebook94"><span class="sp">4</span></a>. But + who desires may behold, and beholding, may set his own house in order<a id="FnAnchorbook94" href="#Footnotebook94"><span class="sp">4</span></a>. 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. @@ -27526,7 +27514,7 @@ his nature and in regulating his bodily habits.</span>and his whole soul is perf <h3 id="BookX" class="space-above"> BOOK X. </h3> - <p><span class="stpagenum"><a id="stpage595A">Steph.<br />595</a></span> <span class="sidenote"><i>Republic X</i>. S<span class="smcap">OCRATES</span>, G<span class="smcap">LAUCON</span>.</span> + <p><span class="stpagenum"><a id="stpage595A">Steph.<br >595</a></span> <span class="sidenote"><i>Republic X</i>. S<span class="smcap">OCRATES</span>, G<span class="smcap">LAUCON</span>.</span> O<span class="smcap">F</span> 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. @@ -27916,7 +27904,7 @@ creator in a sense. For all things may be made by the reflection of them There is not. </p> <p> - Or is there any invention<a name="FnAnchorbook101" href="#Footnotebook101"><span class="sp">1</span></a> of his, applicable to the arts or to human life, + Or is there any invention<a id="FnAnchorbook101" href="#Footnotebook101"><span class="sp">1</span></a> of his, applicable to the arts or to human life, such as Thales the Milesian or Anacharsis the Scythian, and other ingenious men have conceived, which is attributed to him? </p> @@ -27972,7 +27960,7 @@ creator in a sense. For all things may be made by the reflection of them Quite so. </p> <p> - In like manner the poet with his words and phrases<a name="FnAnchorbook102" href="#Footnotebook102"><span class="sp">2</span></a> may be said to lay on + In like manner the poet with his words and phrases<a id="FnAnchorbook102" href="#Footnotebook102"><span class="sp">2</span></a> may be said to lay on the colours of the several arts, himself understanding their nature only enough to imitate them; and other people, who are as ignorant as he is, and judge only from his words, imagine that if he speaks of cobbling, or @@ -28378,7 +28366,7 @@ creator in a sense. For all things may be made by the reflection of them we maintain, the imitative poet implants an evil constitution, for he indulges the <span class="stpagenum"><a id="stpage605C">C</a></span>irrational nature which has no discernment of greater and less, but thinks the same thing at one time great and at another small—he - is a manufacturer of images and is very far removed from the truth<a name="FnAnchorbook103" href="#Footnotebook103"><span class="sp">3</span></a>. + is a manufacturer of images and is very far removed from the truth<a id="FnAnchorbook103" href="#Footnotebook103"><span class="sp">3</span></a>. </p> <div class="footnote"><p class="noind"><span class="fn"><a id="Footnotebook103"></a><a href="#FnAnchorbook103">3</a></span>Reading <span class="transl" title="ei)dôlopoiou=nta ... a)phestô=ta">εἰδωλοποιοῦντα … ἀφεστῶτα</span>.</p></div> <p> @@ -28537,7 +28525,7 @@ creator in a sense. For all things may be made by the reflection of them argument of ours shall be a charm to us, which we will repeat to ourselves while we listen to her strains; that we may not fall away into the childish love of her which captivates the many. At all events we are well - aware<a name="FnAnchorbook104" href="#Footnotebook104"><span class="sp">4</span></a> that poetry being such as we have described is not to be regarded + aware<a id="FnAnchorbook104" href="#Footnotebook104"><span class="sp">4</span></a> that poetry being such as we have described is not to be regarded seriously as attaining to the truth; and he who listens to her, fearing for the safety of the <span class="stpagenum"><a id="stpage608B">B</a></span>city which is within him, should be on his guard against her seductions and make our words his law. @@ -28816,7 +28804,7 @@ creator in a sense. For all things may be made by the reflection of them True, he replied. </p> <p><span class="sidenote">Having put aside for argument’s sake the rewards of virtue, we may now claim to have them restored.</span> - And thus, I said, we have fulfilled the conditions of the argument<a name="FnAnchorbook105" href="#Footnotebook105"><span class="sp">5</span></a>; <span class="stpagenum"><a id="stpage612B">B</a></span>we + And thus, I said, we have fulfilled the conditions of the argument<a id="FnAnchorbook105" href="#Footnotebook105"><span class="sp">5</span></a>; <span class="stpagenum"><a id="stpage612B">B</a></span>we have not introduced the rewards and glories of justice, which, as you were saying, are to be found in Homer and Hesiod; but justice in her own nature has been shown to be best for the soul in her own nature. Let a man do @@ -28854,7 +28842,7 @@ creator in a sense. For all things may be made by the reflection of them <p> Then, as the cause is decided, I demand on behalf of justice that the estimation in which she is held by gods and <span class="pagenum"><a id="page329"></a>329</span> men and which we acknowledge - to be her due should now be restored to her by us<a name="FnAnchorbook106" href="#Footnotebook106"><span class="sp">6</span></a>; since she has been + to be her due should now be restored to her by us<a id="FnAnchorbook106" href="#Footnotebook106"><span class="sp">6</span></a>; since she has been shown to confer reality, and not to deceive those who truly possess her, let what has been taken from her be given back, that so she may win that palm of appearance which is hers also, and which she gives to her own. @@ -29005,7 +28993,7 @@ beginning and those who had completed their pilgrimage.</span>In the intermediat beneficence and justice and <span class="stpagenum"><a id="stpage615C">C</a></span>holiness were in the same proportion. <span class="sidenote">‘Unbaptized infants.’</span>/I need hardly repeat what he said concerning young children dying almost as soon as they were born. Of piety and impiety to gods and parents, and of - murderers<a name="FnAnchorbook107" href="#Footnotebook107"><span class="sp">7</span></a>, there were retributions other and greater far which he + murderers<a id="FnAnchorbook107" href="#Footnotebook107"><span class="sp">7</span></a>, there were retributions other and greater far which he described. He mentioned that he was present when one of the spirits asked another, ‘Where is Ardiaeus the Great?’ <span class="sidenote">Ardiaeus the tyrant.</span>(Now this Ardiaeus lived a thousand years before the time of Er: he had been the tyrant of some city @@ -29025,7 +29013,7 @@ beginning and those who had completed their pilgrimage.</span>In the intermediat bound head and foot and hand, and threw them down and flayed them with scourges, and dragged them along the road at the side, carding them on thorns like wool, and declaring to the passers-by what were their crimes, - and that<a name="FnAnchorbook108" href="#Footnotebook108"><span class="sp">8</span></a> they were being taken away to be cast into hell.’ And of all the + and that<a id="FnAnchorbook108" href="#Footnotebook108"><span class="sp">8</span></a> they were being taken away to be cast into hell.’ And of all the many terrors which they had endured, he said that there was none like the terror which each of them felt at that moment, lest they should hear the voice; and when there was silence, one by one they ascended with exceeding @@ -29173,7 +29161,7 @@ beginning and those who had completed their pilgrimage.</span>In the intermediat hating to be born of a woman because they had <span class="pagenum"><a id="page337"></a>337</span> been his murderers; he beheld also the soul of Thamyras choosing the life of a nightingale; birds, on the other hand, like the swan and other musicians, wanting to be - men. The <span class="stpagenum"><a id="stpage620B">B</a></span>soul which obtained the twentieth<a name="FnAnchorbook109" href="#Footnotebook109"><span class="sp">9</span></a> lot chose the life of a lion, + men. The <span class="stpagenum"><a id="stpage620B">B</a></span>soul which obtained the twentieth<a id="FnAnchorbook109" href="#Footnotebook109"><span class="sp">9</span></a> lot chose the life of a lion, and this was the soul of Ajax the son of Telamon, who would not be a man, remembering the injustice which was done him in the judgment about the arms. The next was Agamemnon, who took the life of an eagle, because, like @@ -29240,9 +29228,9 @@ A<span class="smcap">BDERA</span>, Protagoras of, 10. <a href="#stpage600C">600 </p><p class="ref"> Abortion, allowed in certain cases, 5. <a href="#stpage461C">461 C</a>. </p><p class="ref"> -Absolute beauty, 5. <a href="#stpage476A">476</a>, <a href="#stpage479A">479</a>; 6. <a href="#stpage494A">494 A</a>, <a href="#stpage501B">501 B</a>, <a href="#stpage507B">507 B</a>;<br />—absolute good, -6. <a href="#stpage507B">507 B</a>; 7. <a href="#stpage540A">540 A</a>;<br />—absolute justice, 5. <a href="#stpage479A">479</a>; 6. <a href="#stpage501B">501 B</a>; 7. <a href="#stpage517E">517 E</a>;<br />—absolute -swiftness and slowness, 7. <a href="#stpage529D">529 D</a>;<br />—absolute temperance, 6. <a href="#stpage501B">501 B</a>;<br />—absolute unity, 7. <a href="#stpage524E">524 E</a>, <a href="#stpage525E">525 E</a>;<br />—the absolute and the many, 6. +Absolute beauty, 5. <a href="#stpage476A">476</a>, <a href="#stpage479A">479</a>; 6. <a href="#stpage494A">494 A</a>, <a href="#stpage501B">501 B</a>, <a href="#stpage507B">507 B</a>;<br >—absolute good, +6. <a href="#stpage507B">507 B</a>; 7. <a href="#stpage540A">540 A</a>;<br >—absolute justice, 5. <a href="#stpage479A">479</a>; 6. <a href="#stpage501B">501 B</a>; 7. <a href="#stpage517E">517 E</a>;<br >—absolute +swiftness and slowness, 7. <a href="#stpage529D">529 D</a>;<br >—absolute temperance, 6. <a href="#stpage501B">501 B</a>;<br >—absolute unity, 7. <a href="#stpage524E">524 E</a>, <a href="#stpage525E">525 E</a>;<br >—the absolute and the many, 6. <a href="#stpage507A">507</a>. </p><p class="ref"> Abstract ideas, origin of, 7. <a href="#stpage523A">523</a>. Cp. <a href="#Idea">Idea</a>. @@ -29266,14 +29254,14 @@ Adrasteia, prayed to, 5. <a href="#stpage451A">451 A</a>. </p><p class="ref"> Adultery, 5. <a href="#stpage461A">461 A</a>. </p><p class="ref"> -Aeschylus, quoted:—<br /><span class="tit"> - S. c. T. 451, 8. <a href="#stpage550C">550 C</a>;</span><br /><span class="line"> - ″ 592, 2. <a href="#stpage361B">361 B</a>, <a href="#stpage361E">E</a>;</span><br /><span class="line"> - ″ 593 <i>ib.</i> <a href="#stpage362A">362 A</a>;</span><br /><span class="tit"> - Niobe, fr. 146, 3. <a href="#stpage391E">391 E</a>;</span><br /><span class="line"> - ″ fr. 151, 2. <a href="#stpage380A">380 A</a>;</span><br /><span class="tit"> - Xanthians, fr. 159, <i>ib.</i> <a href="#stpage381D">381 D</a>;</span><br /><span class="tit"> - Fab. incert. 266, <i>ib.</i> <a href="#stpage383B">383 B</a>;</span><br /><span class="line"> +Aeschylus, quoted:—<br ><span class="tit"> + S. c. T. 451, 8. <a href="#stpage550C">550 C</a>;</span><br ><span class="line"> + ″ 592, 2. <a href="#stpage361B">361 B</a>, <a href="#stpage361E">E</a>;</span><br ><span class="line"> + ″ 593 <i>ib.</i> <a href="#stpage362A">362 A</a>;</span><br ><span class="tit"> + Niobe, fr. 146, 3. <a href="#stpage391E">391 E</a>;</span><br ><span class="line"> + ″ fr. 151, 2. <a href="#stpage380A">380 A</a>;</span><br ><span class="tit"> + Xanthians, fr. 159, <i>ib.</i> <a href="#stpage381D">381 D</a>;</span><br ><span class="tit"> + Fab. incert. 266, <i>ib.</i> <a href="#stpage383B">383 B</a>;</span><br ><span class="line"> ″ ″ 326, 8. <a href="#stpage563C">563 C</a>.</span> </p><p class="ref"> Aesculapius, <i>see</i> <a href="#Asclepius">Asclepius</a>. @@ -29286,7 +29274,7 @@ foll.; shown by Palamedes in the play to be a ridiculous general, 7. <a href="#stpage522D">522 D</a>; his soul becomes an eagle, 10. <a href="#stpage620B">620 B</a>. </p><p class="ref"> Age, for active life, -7. <a href="#stpage539A">539</a>, <a href="#stpage540A">540</a>;<br />—for marriage, 5. <a href="#stpage460A">460</a>;<br />—for philosophy, 7. <a href="#stpage539A">539</a>. +7. <a href="#stpage539A">539</a>, <a href="#stpage540A">540</a>;<br >—for marriage, 5. <a href="#stpage460A">460</a>;<br >—for philosophy, 7. <a href="#stpage539A">539</a>. </p><p class="ref"> Agent and patient have the same qualities, 4. <a href="#stpage437A">437</a>. @@ -29304,7 +29292,7 @@ Allegory, cannot be understood by the young, 2. <a href="#stpage378E">378 E</a>. Ambition, disgraceful, 1. <a href="#stpage347B">347 B</a> (<i>cp.</i> 7. <a href="#stpage520D">520 D</a>); characteristic of the timocratic state and man, 8. <a href="#stpage545A">545</a>, <a href="#stpage548A">548</a>, <a href="#stpage550B">550 B</a>, <a href="#stpage553E">553 E</a>; easily passes into avarice, <i>ib.</i> <a href="#stpage553E">553 E</a>; assigned <span class="pagenum"><a id="page340"></a>340</span> -to the passionate element of the soul, 9. <a href="#stpage581A">581 A</a>;<br />—ambitious men, 5. <a href="#stpage475A">475 A</a>; 6. <a href="#stpage485B">485 B</a>. +to the passionate element of the soul, 9. <a href="#stpage581A">581 A</a>;<br >—ambitious men, 5. <a href="#stpage475A">475 A</a>; 6. <a href="#stpage485B">485 B</a>. </p><p class="ref"> Ameles, the river ( = Lethe), 10. <a href="#stpage621A">621 A</a>, <a href="#stpage621C">C</a>. </p><p class="ref"> @@ -29361,8 +29349,8 @@ misleading nature of (Adeimantus), 6. <a href="#stpage487A">487</a>; youthful lo </p><p class="ref"> Arion, 5. <a href="#stpage453E">453 E</a>. </p><p class="ref"> -Aristocracy (i.e. the ideal state or government of the best), 4. <a href="#stpage445C">445 C</a> (<i>cp.</i> 8. <a href="#stpage544E">544 E</a>, <a href="#stpage545D">545 D</a>, <i>and see</i> <a href="#State">State</a>); mode of its decline, 8. <a href="#stpage546A">546</a>;<br />—the -aristocratical man, 7. <a href="#stpage541B">541 B</a>; 8. <a href="#stpage544E">544 E</a> (<i>see</i> <a href="#Guardians">Guardians</a>, <a href="#Philosopher">Philosopher</a>, <a href="#Ruler">Ruler</a>):<br />—(in +Aristocracy (i.e. the ideal state or government of the best), 4. <a href="#stpage445C">445 C</a> (<i>cp.</i> 8. <a href="#stpage544E">544 E</a>, <a href="#stpage545D">545 D</a>, <i>and see</i> <a href="#State">State</a>); mode of its decline, 8. <a href="#stpage546A">546</a>;<br >—the +aristocratical man, 7. <a href="#stpage541B">541 B</a>; 8. <a href="#stpage544E">544 E</a> (<i>see</i> <a href="#Guardians">Guardians</a>, <a href="#Philosopher">Philosopher</a>, <a href="#Ruler">Ruler</a>):<br >—(in the ordinary sense of the word), 1. <a href="#stpage338D">338 D</a>. Cp. <a href="#Constitution">Constitution</a>. </p><p class="ref"> @@ -29384,18 +29372,18 @@ to be offered as trophies in the temples, <i>ib.</i> <a href="#stpage470A">470 A </p><p class="ref"> Army needed in a state, 2. <a href="#stpage374A">374</a>. </p><p class="ref"> -<a id="Art">Art</a>, influence of, on character, 3. <a href="#stpage400A">400</a> foll.;<br />—art of building, <i>ib.</i> +<a id="Art">Art</a>, influence of, on character, 3. <a href="#stpage400A">400</a> foll.;<br >—art of building, <i>ib.</i> <a href="#stpage401A">401 A</a>; 4. <a href="#stpage438C">438 C</a>; carpentry, 4. <a href="#stpage428C">428 C</a>; calculation, 7. <a href="#stpage524A">524</a>, <a href="#stpage526B">526 B</a>; 10. <span class="pagenum"><a id="page341"></a>341</span> <a href="#stpage602A">602</a>; cookery, 1. <a href="#stpage332C">332 C</a>; dyeing, 4. <a href="#stpage429D">429 D</a>; embroidery, 3. <a href="#stpage401A">401 A</a>; exchange, 2. <a href="#stpage369C">369 C</a>; measurement, 10. <a href="#stpage602A">602</a>; money-making, 1. <a href="#stpage330A">330</a>; 8. <a href="#stpage556A">556</a>; payment, 1. <a href="#stpage346A">346</a>; tactics, 7. <a href="#stpage522E">522 E</a>, <a href="#stpage525B">525 B</a>; weaving, 3. <a href="#stpage401A">401 A</a>; 5. -<a href="#stpage455D">455 D</a>; weighing, 10. <a href="#stpage602D">602 D</a>;<br />—the arts exercised for the good of their +<a href="#stpage455D">455 D</a>; weighing, 10. <a href="#stpage602D">602 D</a>;<br >—the arts exercised for the good of their subject, 1. <a href="#stpage342A">342</a>, <a href="#stpage345A">345</a>–347 [<i>cp.</i> Euthyph. 13]; interested in their own perfection, 1. <a href="#stpage342A">342</a>; differ according to their functions, <i>ib.</i> <a href="#stpage346A">346</a>; full of grace, 3. <a href="#stpage401A">401 A</a>; must be subject to a censorship, <i>ib.</i> B; causes of the deterioration of, 4. <a href="#stpage421A">421</a>; employment of children in, 5. 467 -A; ideals in, <i>ib.</i> <a href="#stpage472D">472 D</a>; chiefly useful for practical purposes, 7. <a href="#stpage533A">533 A</a>;<br />—the arts and philosophy, 6. <a href="#stpage495E">495 E</a>, <a href="#stpage496C">496 C</a> (cp. <i>supra</i> 5. <a href="#stpage475D">475 D</a>, <a href="#stpage476A">476 A</a>);<br />—the handicraft arts a reproach, 9. <a href="#stpage590C">590 C</a>;<br />—the lesser arts (<span class="transl" title="technu/dria">τεχνύδρια</span>), -5. <a href="#stpage475D">475 D</a>; (<span class="transl" title="te/chnia">τέχνια</span>), 6. <a href="#stpage495D">495 D</a>;<br />—three arts concerned with all +A; ideals in, <i>ib.</i> <a href="#stpage472D">472 D</a>; chiefly useful for practical purposes, 7. <a href="#stpage533A">533 A</a>;<br >—the arts and philosophy, 6. <a href="#stpage495E">495 E</a>, <a href="#stpage496C">496 C</a> (cp. <i>supra</i> 5. <a href="#stpage475D">475 D</a>, <a href="#stpage476A">476 A</a>);<br >—the handicraft arts a reproach, 9. <a href="#stpage590C">590 C</a>;<br >—the lesser arts (<span class="transl" title="technu/dria">τεχνύδρια</span>), +5. <a href="#stpage475D">475 D</a>; (<span class="transl" title="te/chnia">τέχνια</span>), 6. <a href="#stpage495D">495 D</a>;<br >—three arts concerned with all things, 10. <a href="#stpage601A">601</a>. </p><p class="ref"> Art. [<i>Art, according to the conception of Plato, is not a collection @@ -29425,8 +29413,8 @@ insensibly instil noble and true ideas into their minds.</i>] </p><p class="ref"> Artisans, necessary in the state, 2. <a href="#stpage370A">370</a>; have no time to be ill, 3. <a href="#stpage406D">406 D</a>. </p><p class="ref"> -Artist, the Great, 10. <a href="#stpage596A">596</a> [<i>cp.</i> Laws 10. 902 E];<br />—the true artist does -not work for his own benefit, 1. <a href="#stpage346A">346</a>, <a href="#stpage347A">347</a>;<br />—artists must imitate the +Artist, the Great, 10. <a href="#stpage596A">596</a> [<i>cp.</i> Laws 10. 902 E];<br >—the true artist does +not work for his own benefit, 1. <a href="#stpage346A">346</a>, <a href="#stpage347A">347</a>;<br >—artists must imitate the good only, 3. <a href="#stpage401C">401 C</a>. </p><p class="ref"> Asclepiadae, 3. <a href="#stpage405D">405 D</a>, <a href="#stpage408B">408 B</a>; 10. <a href="#stpage599C">599 C</a>. @@ -29434,7 +29422,7 @@ Asclepiadae, 3. <a href="#stpage405D">405 D</a>, <a href="#stpage408B">408 B</a> <a id="Asclepius">Asclepius</a>, son of Apollo, 3. <a href="#stpage408C">408 C</a>; not ignorant of the lingering treatment, <i>ib.</i> <a href="#stpage406D">406 D</a>; a statesman, <i>ib.</i> <a href="#stpage407E">407 E</a>; said by the poets to have been bribed to restore a rich man to -life, <i>ib.</i> <a href="#stpage408B">408 B</a>; left disciples, 10. <a href="#stpage599C">599 C</a>;<br />—descendants of, 3. <a href="#stpage406A">406 A</a>;<br />—his +life, <i>ib.</i> <a href="#stpage408B">408 B</a>; left disciples, 10. <a href="#stpage599C">599 C</a>;<br >—descendants of, 3. <a href="#stpage406A">406 A</a>;<br >—his sons at Troy, <a href="#stpage406A"><i>ibid.</i></a> </p><p class="ref"> Assaults, trials for, will be unknown in the best state, 5. <a href="#stpage464E">464 E</a>. @@ -29453,7 +29441,7 @@ Athens, corpses exposed outside the northern wall of, 4. <a href="#stpage439E">4 </p><p class="ref"> Athlete, Atalanta chooses the soul of an, 10. <a href="#stpage620B">620 B</a>; athletes, obliged to pay excessive attention to diet, 3. <a href="#stpage404A">404 A</a>; sleep away their lives, -<a href="#stpage404A"><i>ibid.</i></a>; are apt to become brutalized, <i>ib.</i> <a href="#stpage410A">410</a>, <a href="#stpage411A">411</a> (cp. 7. <a href="#stpage535D">535 D</a>);<br />—the +<a href="#stpage404A"><i>ibid.</i></a>; are apt to become brutalized, <i>ib.</i> <a href="#stpage410A">410</a>, <a href="#stpage411A">411</a> (cp. 7. <a href="#stpage535D">535 D</a>);<br >—the guardians athletes of war, 3. <a href="#stpage403E">403 E</a>, <a href="#stpage404B">404 B</a>; 4. <a href="#stpage422A">422</a>; 7. <a href="#stpage521E">521 E</a>; 8. <a href="#stpage543A">543</a> [<i>cp.</i> Laws 8. 830]. </p><p class="ref"> Atridae, 3. <a href="#stpage393A">393 A</a>. @@ -29483,7 +29471,7 @@ of government among, 8. <a href="#stpage544D">544 D</a>. Beast, the great, 6. <a href="#stpage493A">493</a>; the many-headed, 9. <a href="#stpage588A">588</a>, <a href="#stpage589A">589</a>; ‘the wild beast within us,’ <i>ib.</i> <a href="#stpage571A">571</a>, <a href="#stpage572A">572</a>. </p><p class="ref"> -Beautiful, the, and the good are one, 5. <a href="#stpage452A">452</a>;<br />—the many beautiful +Beautiful, the, and the good are one, 5. <a href="#stpage452A">452</a>;<br >—the many beautiful contrasted with absolute beauty, 6. <a href="#stpage507B">507 B</a>. </p><p class="ref"> Beauty as a means of education, 3. <a href="#stpage401A">401</a> foll.; absolute beauty, 5. <a href="#stpage476A">476</a>, @@ -29515,7 +29503,7 @@ Blest, Islands of the, 7. <a href="#stpage519C">519 C</a>, <a href="#stpage540B" </p><p class="ref"> Body, the, not self-sufficing, 1. <a href="#stpage341E">341 E</a>; excessive care of, inimical to virtue, 3. <a href="#stpage407A">407</a> (cp. 9. <a href="#stpage591D">591 D</a>); has less truth and essence than the -soul, 9. <a href="#stpage585D">585 D</a>;<br />—harmony of body and soul, 3. <a href="#stpage402D">402 D</a>. +soul, 9. <a href="#stpage585D">585 D</a>;<br >—harmony of body and soul, 3. <a href="#stpage402D">402 D</a>. </p><p class="ref"> Body, the, and the members, comparison of the state to, 5. <a href="#stpage462D">462 D</a>, <a href="#stpage464B">464 B</a>. @@ -29543,7 +29531,7 @@ Captain, parable of the deaf, 6. <a href="#stpage488A">488</a>. Carpentry, 4. <a href="#stpage428C">428 C</a>. </p><p class="ref"> Causes, final, argument from, applied to justice, 1. <a href="#stpage352A">352</a>: 6. <a href="#stpage491E">491 E</a>, -<a href="#stpage495B">495 B</a>;<br />—of crimes, 8. <a href="#stpage552D">552 D</a>; 9. <a href="#stpage575A">575 A</a>. +<a href="#stpage495B">495 B</a>;<br >—of crimes, 8. <a href="#stpage552D">552 D</a>; 9. <a href="#stpage575A">575 A</a>. </p><p class="ref"> Cave, the image of the, 7. <a href="#stpage514A">514</a> foll., <a href="#stpage532A">532</a> (cp. <a href="#stpage539E">539 E</a>). </p><p class="ref"> @@ -29563,10 +29551,10 @@ Chance in war, 5. <a href="#stpage467E">467 E</a>; blamed by men for their misfo </p><p class="ref"> Change in music, not to be allowed, 4. <a href="#stpage424A">424</a> [<i>cp.</i> Laws 7. 799]. </p><p class="ref"> -Character, differences of, in men, 1. <a href="#stpage329D">329 D</a> [<i>cp.</i> Pol. 307]; in women, 5. <a href="#stpage456A">456</a>;<br />—affected by the imitation of -unworthy objects, 3. <a href="#stpage395A">395</a>;<br />—national character, 4. <a href="#stpage435A">435</a> [<i>cp.</i> Laws 5. 747]:<br />—great +Character, differences of, in men, 1. <a href="#stpage329D">329 D</a> [<i>cp.</i> Pol. 307]; in women, 5. <a href="#stpage456A">456</a>;<br >—affected by the imitation of +unworthy objects, 3. <a href="#stpage395A">395</a>;<br >—national character, 4. <a href="#stpage435A">435</a> [<i>cp.</i> Laws 5. 747]:<br >—great characters may be ruined by bad education, 6. <a href="#stpage491E">491 E</a>, <a href="#stpage495B">495 B</a>; 7. -<a href="#stpage519A">519</a>:<br />—faults of character, 6. <a href="#stpage503A">503</a> [<i>cp.</i> Theaet. 144 B]. +<a href="#stpage519A">519</a>:<br >—faults of character, 6. <a href="#stpage503A">503</a> [<i>cp.</i> Theaet. 144 B]. </p><p class="ref"> Charmantides, the Paeanian, present at the dialogue, 1. <a href="#stpage328B">328 B</a>. </p><p class="ref"> @@ -29576,14 +29564,14 @@ Cheese, 2. <a href="#stpage372C">372 C</a>; 3. <a href="#stpage405E">405 E</a>. </p><p class="ref"> Cheiron, teacher of Achilles, 3. <a href="#stpage391C">391 C</a>. </p><p class="ref"> -<a id="Children">Children</a> have spirit, but not reason, 4. <a href="#stpage441A">441 A</a>; why under authority, 9. <a href="#stpage590E">590 E</a>;<br />—in the state, 3. <a href="#stpage415A">415</a>; +<a id="Children">Children</a> have spirit, but not reason, 4. <a href="#stpage441A">441 A</a>; why under authority, 9. <a href="#stpage590E">590 E</a>;<br >—in the state, 3. <a href="#stpage415A">415</a>; 5. <a href="#stpage450E">450 E</a>, <a href="#stpage457A">457</a> foll.; 8. <a href="#stpage543A">543</a>; must not hear improper stories, 2. <a href="#stpage377A">377</a>; 3. <a href="#stpage391C">391 C</a>; must be reared amid fair sights and sounds, 3. <a href="#stpage401A">401</a>; must receive education even in their plays, 4. <a href="#stpage425A">425 A</a>; 7. <a href="#stpage537A">537 A</a> [<i>cp.</i> Laws 1. 643 B]; must learn to ride, 5. <a href="#stpage467A">467</a> [<i>cp.</i> Laws 7. 804 C]; must go with -their fathers and mothers into war, 5. <a href="#stpage467A">467</a>; 7. <a href="#stpage537A">537 A</a>:<br />—transfer of -children from one class to another, 3. <a href="#stpage415A">415</a>; 4. <a href="#stpage423D">423 D</a>:<br />—exposure of -children allowed, 5. <a href="#stpage460C">460 C</a>, <a href="#stpage461C">461 C</a>:<br />—illegitimate children, <i>ib.</i> <a href="#stpage461A">461 A</a>. +their fathers and mothers into war, 5. <a href="#stpage467A">467</a>; 7. <a href="#stpage537A">537 A</a>:<br >—transfer of +children from one class to another, 3. <a href="#stpage415A">415</a>; 4. <a href="#stpage423D">423 D</a>:<br >—exposure of +children allowed, 5. <a href="#stpage460C">460 C</a>, <a href="#stpage461C">461 C</a>:<br >—illegitimate children, <i>ib.</i> <a href="#stpage461A">461 A</a>. </p><p class="ref"> Chimaera, two natures in one, 9. <a href="#stpage588C">588 C</a>. </p><p class="ref"> @@ -29597,9 +29585,9 @@ Citizens, the, of the best state, compared to a garrison of mercenaries (Adeimantus), 4. <a href="#stpage419A">419</a> (cp. 8. <a href="#stpage543A">543</a>); will form one family, 5. <a href="#stpage462A">462</a> foll. <i>See</i> <a href="#Guardians">Guardians</a>. </p><p class="ref"> -<a id="City">City</a>, situation of the, 3. <a href="#stpage415A">415</a>:<br />—the ‘city of pigs,’ 2. <a href="#stpage372A">372</a>:<br />—the -heavenly city, 9. <a href="#stpage592A">592</a>:<br />—Cities, most, divided between rich and poor, -4. <a href="#stpage422E">422 E</a>; 8. <a href="#stpage551E">551 E</a> [<i>cp.</i> Laws 12. 945 E]:<br />—the game of cities, 4. <a href="#stpage422E">422 +<a id="City">City</a>, situation of the, 3. <a href="#stpage415A">415</a>:<br >—the ‘city of pigs,’ 2. <a href="#stpage372A">372</a>:<br >—the +heavenly city, 9. <a href="#stpage592A">592</a>:<br >—Cities, most, divided between rich and poor, +4. <a href="#stpage422E">422 E</a>; 8. <a href="#stpage551E">551 E</a> [<i>cp.</i> Laws 12. 945 E]:<br >—the game of cities, 4. <a href="#stpage422E">422 E</a>. Cp. <a href="#Constitution">Constitution</a>, <a href="#State">State</a>. </p><p class="ref"> Classes, in the state, should be kept distinct, 2. <a href="#stpage374A">374</a>; 3. <a href="#stpage397E">397 E</a>, <a href="#stpage415A">415 @@ -29615,21 +29603,21 @@ ideal direction, 7. <a href="#stpage519A">519</a> [<i>cp.</i> Laws 7. 819 A]. Clotho, second of the fates, 10. <a href="#stpage617C">617 C</a>, <a href="#stpage620E">620 E</a>; sings of the present, <i>ib.</i> <a href="#stpage617C">617 C</a>; the souls brought to her, <i>ib.</i> <a href="#stpage620E">620 E</a>. </p><p class="ref"> -Colours, comparison of, 9. <a href="#stpage585A">585 A</a>; contrast of, <i>ib.</i> <a href="#stpage586C">586 C</a>;<br />—indelible -colours, 4. <a href="#stpage429A">429</a>:<br />—‘colours’ of poetry, 10. <a href="#stpage601A">601 A</a>. +Colours, comparison of, 9. <a href="#stpage585A">585 A</a>; contrast of, <i>ib.</i> <a href="#stpage586C">586 C</a>;<br >—indelible +colours, 4. <a href="#stpage429A">429</a>:<br >—‘colours’ of poetry, 10. <a href="#stpage601A">601 A</a>. </p><p class="ref"> Comedy, cannot be allowed in the state, 3. <a href="#stpage394A">394</a> [<i>cp.</i> Laws 7. 816 D]; -accustoms the mind to vulgarity, 10. <a href="#stpage606A">606</a>;<br />—same actors cannot +accustoms the mind to vulgarity, 10. <a href="#stpage606A">606</a>;<br >—same actors cannot act both tragedy and comedy, 3. <a href="#stpage395A">395</a>. </p><p class="ref"> -Common life in the state, 5. <a href="#stpage458A">458</a>, <a href="#stpage464A">464</a> foll.;<br />—common meals of the +Common life in the state, 5. <a href="#stpage458A">458</a>, <a href="#stpage464A">464</a> foll.;<br >—common meals of the guardians, 3. <a href="#stpage416A">416</a>; common meals for women, 5. <a href="#stpage458D">458 D</a> [<i>cp.</i> Laws 6. 781; -7. 806 E; 8. 839 D];<br />—common property among the guardians, 3. <a href="#stpage416E">416 E</a>; 4. +7. 806 E; 8. 839 D];<br >—common property among the guardians, 3. <a href="#stpage416E">416 E</a>; 4. <a href="#stpage420A">420 A</a>, <a href="#stpage422D">422 D</a>; 5. <a href="#stpage464A">464</a>; 8. <a href="#stpage543A">543</a>. </p><p class="ref"> <a id="Community">Community of women and children</a>, 3. <a href="#stpage416A">416</a>; 5. <a href="#stpage450E">450 E</a>, <a href="#stpage457A">457</a> foll., <a href="#stpage462A">462</a>, -<a href="#stpage464A">464</a>; 8. <a href="#stpage543A">543 A</a> [<i>cp.</i> Laws 5. 739 C];<br />—of property, 3. <a href="#stpage416E">416 E</a>; 4. <a href="#stpage420A">420 A</a>, -<a href="#stpage422D">422 D</a>; 5. <a href="#stpage464A">464</a>; 8. <a href="#stpage543A">543</a>;<br />—of feeling, 5. <a href="#stpage464A">464</a>. +<a href="#stpage464A">464</a>; 8. <a href="#stpage543A">543 A</a> [<i>cp.</i> Laws 5. 739 C];<br >—of property, 3. <a href="#stpage416E">416 E</a>; 4. <a href="#stpage420A">420 A</a>, +<a href="#stpage422D">422 D</a>; 5. <a href="#stpage464A">464</a>; 8. <a href="#stpage543A">543</a>;<br >—of feeling, 5. <a href="#stpage464A">464</a>. </p><p class="ref"> Community. [<i>The communism of the Republic seems to have been suggested by Plato’s desire for the unity of the state</i> (cp. 5. <a href="#stpage462A">462</a> foll.). <i>If @@ -29662,7 +29650,7 @@ Confidence and courage, 4. <a href="#stpage430B">430 B</a>. Confiscation of the property of the rich in democracies, 8. <a href="#stpage565A">565</a>. </p><p class="ref"> <a id="Constitution">Constitution</a>, the aristocratic, is the ideal state sketched in <a href="#BookIV">bk. iv</a> -(cp. 8. <a href="#stpage544E">544 E</a>, <a href="#stpage545D">545 D</a>);<br />—defective forms of constitution, 4. <a href="#stpage445B">445 B</a>; 8. +(cp. 8. <a href="#stpage544E">544 E</a>, <a href="#stpage545D">545 D</a>);<br >—defective forms of constitution, 4. <a href="#stpage445B">445 B</a>; 8. <a href="#stpage544A">544</a> [<i>cp.</i> Pol. 291 E foll.]; aristocracy (in the ordinary sense), 1. <a href="#stpage338D">338 D</a>; timocracy or ‘Spartan polity,’ 8. <a href="#stpage545A">545</a> foll.; oligarchy, <i>ib.</i> <a href="#stpage550A">550</a> foll., <a href="#stpage554E">554 E</a>; democracy, <i>ib.</i> <a href="#stpage555A">555</a> foll., <a href="#stpage557D">557 D</a>; tyranny, <i>ib.</i> <a href="#stpage544C">544 C</a>, @@ -29699,7 +29687,7 @@ to public opinion, 6. <a href="#stpage492A">492 A</a>. = the preservation of a right opinion about objects of fear, 4. <a href="#stpage429A">429</a>, <a href="#stpage442B">442 B</a> (cp. 2. <a href="#stpage376A">376</a>, <i>and</i> Laches 193, 195); distinguished from fearlessness, 4. <a href="#stpage430B">430 B</a>; one of the philosopher’s virtues, 6. <a href="#stpage486A">486 A</a>, -<a href="#stpage490E">490 E</a>, <a href="#stpage494A">494 A</a>:<br />—the courageous temper averse to intellectual toil, <i>ib.</i> +<a href="#stpage490E">490 E</a>, <a href="#stpage494A">494 A</a>:<br >—the courageous temper averse to intellectual toil, <i>ib.</i> <a href="#stpage503D">503 D</a> [<i>cp.</i> Pol. 306, 307]. </p><p class="ref"> Courtesans, 3. <a href="#stpage404D">404 D</a>. @@ -29713,8 +29701,8 @@ Cowardice in war, to be punished, 5. <a href="#stpage468A">468 A</a>; not found Creophylus, ‘the child of flesh,’ companion of Homer, 10. <a href="#stpage600B">600 B</a>. </p><p class="ref"> Crete, government of, generally applauded, 8. <a href="#stpage544C">544 C</a>; a timocracy, <i>ib.</i> -<a href="#stpage545B">545 B</a>;<br />—Cretans, naked exercises among, 5. <a href="#stpage452C">452 C</a>; call their country -‘mother-land,’ 9. <a href="#stpage575E">575 E</a>;<br />—Cretic rhythm, 3. <a href="#stpage400B">400 B</a>. +<a href="#stpage545B">545 B</a>;<br >—Cretans, naked exercises among, 5. <a href="#stpage452C">452 C</a>; call their country +‘mother-land,’ 9. <a href="#stpage575E">575 E</a>;<br >—Cretic rhythm, 3. <a href="#stpage400B">400 B</a>. </p><p class="ref"> Crimes, great and small, differently estimated by mankind, 1. <a href="#stpage344A">344</a> (cp. <a href="#stpage348D">348 D</a>); causes of, 6. <a href="#stpage491E">491 E</a>, <a href="#stpage495B">495 B</a>; 8. <a href="#stpage552D">552 D</a>; 9. <a href="#stpage575A">575 A</a>. @@ -29759,12 +29747,12 @@ the mutinous crew, 6. <a href="#stpage488A">488</a>; democracy and philosophy, < third form of imperfect state, 8. <a href="#stpage544A">544</a> [<i>cp.</i> Pol. 291, 292]; detailed account of, <i>ib.</i> <a href="#stpage555A">555</a> foll.; characterised by freedom, <i>ib.</i> <a href="#stpage557B">557 B</a>, <a href="#stpage561A">561</a>–563; a ‘bazaar of constitutions,’ <i>ib.</i> <a href="#stpage557D">557 D</a>; the <span class="pagenum"><a id="page346"></a>346</span> humours of democracy, -<i>ib.</i> E, <a href="#stpage561A">561</a>; elements contained in, <i>ib.</i> <a href="#stpage564A">564</a>.<br />—democracy in animals, -<i>ib.</i> <a href="#stpage563A">563</a>:<br />—the democratical man, <i>ib.</i> <a href="#stpage558A">558</a>, <a href="#stpage559A">559</a> +<i>ib.</i> E, <a href="#stpage561A">561</a>; elements contained in, <i>ib.</i> <a href="#stpage564A">564</a>.<br >—democracy in animals, +<i>ib.</i> <a href="#stpage563A">563</a>:<br >—the democratical man, <i>ib.</i> <a href="#stpage558A">558</a>, <a href="#stpage559A">559</a> foll., <a href="#stpage561A">561</a>, <a href="#stpage562A">562</a>; 9. <a href="#stpage572A">572</a>; his place in regard to pleasure, 9. <a href="#stpage587A">587</a>. </p><p class="ref"> Desire, has a relaxing effect on the soul, 4. <a href="#stpage430A">430 A</a>; the conflict of -desire and reason, 4. <a href="#stpage440A">440</a> [<i>cp.</i> Phaedr. 253 foll.; Tim. 70 A];<br />—the +desire and reason, 4. <a href="#stpage440A">440</a> [<i>cp.</i> Phaedr. 253 foll.; Tim. 70 A];<br >—the desires divided into simple and qualified, 4. <a href="#stpage437A">437</a> foll.; into necessary and unnecessary, 8. <a href="#stpage559A">559</a>. </p><p class="ref"> @@ -29778,7 +29766,7 @@ to sight, 7. <a href="#stpage532A">532 A</a>; capable of attaining to the idea o gives firmness to hypotheses, <i>ib.</i> <a href="#stpage533A">533</a>; the coping stone of the sciences, <i>ib.</i> <a href="#stpage534A">534</a> [<i>cp.</i> Phil. 57]; must be studied by the rulers, <i>ib.</i> <a href="#stpage537A">537</a>; dangers of the study, <a href="#stpage537A"><i>ibid.</i></a>; years to be spent in, <i>ib.</i> <a href="#stpage539A">539</a>; -distinguished from eristic, <i>ib.</i> <a href="#stpage539D">D</a> (cp. 5. <a href="#stpage454A">454 A</a>; 6. <a href="#stpage499A">499 A</a>):<br />—the +distinguished from eristic, <i>ib.</i> <a href="#stpage539D">D</a> (cp. 5. <a href="#stpage454A">454 A</a>; 6. <a href="#stpage499A">499 A</a>):<br >—the dialectician has a conception of essence, 7. <a href="#stpage534A">534</a> [<i>cp.</i> Phaedo 75 D]. </p><p class="ref"> Dialectic. [<i>Dialectic, the ‘coping stone of knowledge,’ is everywhere @@ -29828,14 +29816,14 @@ Diversities of natural gifts, 2. <a href="#stpage370A">370</a>; 5. <a href="#stp </p><p class="ref"> Division of labour, 2. <a href="#stpage370A">370</a>, <a href="#stpage374A">374 A</a>; 3. <a href="#stpage394E">394 E</a>, <a href="#stpage395B">395 B</a>, <a href="#stpage397E">397 E</a>; 4. <a href="#stpage423E">423 E</a>, <a href="#stpage433A">433 A</a>, <a href="#stpage435A">435 A</a>, <a href="#stpage441E">441 E</a>, <a href="#stpage443A">443</a>, <a href="#stpage453B">453 B</a>; a part of justice, 4. <a href="#stpage433A">433</a>, <a href="#stpage435A">435 A</a>, 441 -E (cp. <i>supra</i> 1. <a href="#stpage332A">332</a>, <a href="#stpage349A">349</a>, <a href="#stpage350A">350</a>, <i>and</i> Laws 8. 846 C);<br />—of lands, proclaimed +E (cp. <i>supra</i> 1. <a href="#stpage332A">332</a>, <a href="#stpage349A">349</a>, <a href="#stpage350A">350</a>, <i>and</i> Laws 8. 846 C);<br >—of lands, proclaimed by the would-be tyrant, 8. <a href="#stpage565E">565 E</a>, <a href="#stpage566E">566 E</a>. </p><p class="ref"> Doctors, flourish when luxury increases in the state, 2. <a href="#stpage373C">373 C</a>; 3. <a href="#stpage405A">405 A</a>; two kinds of, 5. <a href="#stpage459C">459 C</a> [<i>cp.</i> Laws 4. 720; 9. 857 D]. Cp. <a href="#Physician">Physician</a>. </p><p class="ref"> -Dog, Socrates’ oath by the, 3. <a href="#stpage399E">399 E</a>; 8. <a href="#stpage567E">567 E</a>; 9. <a href="#stpage592A">592</a>;<br />—dogs are +Dog, Socrates’ oath by the, 3. <a href="#stpage399E">399 E</a>; 8. <a href="#stpage567E">567 E</a>; 9. <a href="#stpage592A">592</a>;<br >—dogs are philosophers, 2. <a href="#stpage376A">376</a>; the guardians the watch-dogs of the state, <i>ibid.</i>; 4. <a href="#stpage440D">440 D</a>; 5. <a href="#stpage451D">451 D</a>; breeding of dogs, 5. <a href="#stpage459A">459</a>. </p><p class="ref"> @@ -29843,7 +29831,7 @@ Dolphin, Arion’s, 5. <a href="#stpage453E">453 E</a>. </p><p class="ref"> Dorian harmony, allowed, with the Phrygian, in the state, 3. <a href="#stpage399A">399 A</a>. </p><p class="ref"> -Draughts, 1. <a href="#stpage333A">333 A</a>; skill required in, 2. <a href="#stpage374C">374 C</a>;<br />—comparison of an argument to +Draughts, 1. <a href="#stpage333A">333 A</a>; skill required in, 2. <a href="#stpage374C">374 C</a>;<br >—comparison of an argument to a game of draughts, 6. <a href="#stpage487C">487 C</a>. </p><p class="ref"> Dreams, an indication of the bestial element in human nature, 9. <a href="#stpage571A">571</a>, @@ -29852,7 +29840,7 @@ Dreams, an indication of the bestial element in human nature, 9. <a href="#stpag Drones, the, 8. <a href="#stpage552A">552</a>, <a href="#stpage554C">554 C</a>, <a href="#stpage555E">555 E</a>, <a href="#stpage559C">559 C</a>, <a href="#stpage564B">564 B</a>, <a href="#stpage567E">567 E</a>; 9. <a href="#stpage573A">573 A</a> [<i>cp.</i> Laws 10. 901 A]. </p><p class="ref"> -<a id="Drunkenness">Drunkenness</a>, in heaven, 2. <a href="#stpage363D">363 D</a>; forbidden in the guardians, 3. <a href="#stpage398E">398 E</a>, <a href="#stpage403E">403 E</a>;<br />—the drunken man +<a id="Drunkenness">Drunkenness</a>, in heaven, 2. <a href="#stpage363D">363 D</a>; forbidden in the guardians, 3. <a href="#stpage398E">398 E</a>, <a href="#stpage403E">403 E</a>;<br >—the drunken man apt to be tyrannical, 8. <a href="#stpage573C">573 C</a>. Cp. <a href="#Intoxication">Intoxication</a>. </p><p class="ref"> Dyeing, 4. <a href="#stpage429D">429 D</a>. @@ -29865,7 +29853,7 @@ Eating, pleasure accompanying, 8. <a href="#stpage559A">559</a>. </p><p class="ref"> <a id="Education">Education</a>, commonly divided into gymnastic for the body and music for the soul, 2. <a href="#stpage376E">376 E</a>, <a href="#stpage403A">403</a> (<i>see</i> <a href="#Gymnastic">Gymnastic</a>, <a href="#Music">Music</a>, <i>and</i> <i>cp.</i> Laws 7. 795 E); -both music and gymnastic really designed for the soul, 3. <a href="#stpage410A">410</a>:<br />—use of fiction in, +both music and gymnastic really designed for the soul, 3. <a href="#stpage410A">410</a>:<br >—use of fiction in, 2. <a href="#stpage377A">377</a> foll.; 3. <a href="#stpage391A">391</a>; the poets bad educators, 2. <a href="#stpage377A">377</a>; 3. <a href="#stpage391A">391</a>, <a href="#stpage392A">392</a>, <a href="#stpage408B">408 B</a>; 10. <a href="#stpage600A">600</a>, <a href="#stpage606E">606 E</a>, <a href="#stpage607B">607 B</a> [<i>cp.</i> Laws 10. 886 C, 890 A]; must be simple, 3. <a href="#stpage397A">397</a>, <a href="#stpage404E">404 E</a>; melody in, <i>ib.</i> <a href="#stpage398A">398</a> @@ -29876,8 +29864,8 @@ given through amusement, <i>ib.</i> <a href="#stpage425A">425 A</a>; 7. <a href= ought to be the same for men and women, 5. <a href="#stpage451A">451</a> foll., <a href="#stpage466A">466</a>; dangerous when ill-directed, 6. <a href="#stpage491A">491</a>; not a process of acquisition, but the use of powers already existing in us, 7. <a href="#stpage518A">518</a>; not to be compulsory, <i>ib.</i> -<a href="#stpage537A">537 A</a>;<br />—education of the guardians, 2. <a href="#stpage376A">376</a> foll.; 4. <a href="#stpage429A">429</a>, <a href="#stpage430A">430</a>; 7. 521 -(cp. <a href="#Guardians">Guardians</a>, <a href="#Ruler">Ruler</a>);<br />—the higher or philosophic education, 6. <a href="#stpage498A">498</a>, +<a href="#stpage537A">537 A</a>;<br >—education of the guardians, 2. <a href="#stpage376A">376</a> foll.; 4. <a href="#stpage429A">429</a>, <a href="#stpage430A">430</a>; 7. 521 +(cp. <a href="#Guardians">Guardians</a>, <a href="#Ruler">Ruler</a>);<br >—the higher or philosophic education, 6. <a href="#stpage498A">498</a>, <a href="#stpage503E">503 E</a>, <a href="#stpage504A">504</a>; 7. <a href="#stpage514A">514</a>–537; age at which it should commence, 6. <a href="#stpage498A">498</a>; 7. <a href="#stpage537A">537</a>; ‘the longer way,’ 6. <a href="#stpage504A">504</a> (cp. 4. <a href="#stpage435A">435</a>); ‘the prelude or preamble,’ 7. <a href="#stpage532E">532 E</a>. @@ -29900,7 +29888,7 @@ ear of the young scholar. The fairy tales of childhood and the fictions of the poets are alike placed under censorship</i> [<i>cp.</i> Laws Book X, <i>and see s. v.</i> <a href="#Poetry">Poetry</a>]. <i>Gentleness is to be united with manliness; beauty of form and activity of mind are to mingle in perfect and -harmonious accord.</i><br />—(ii) <i>The special education commences at twenty by +harmonious accord.</i><br >—(ii) <i>The special education commences at twenty by the selection of the most promising students. These spend ten years in the acquisition of the higher branches of arithmetic, geometry, astronomy, harmony</i> [<i>cp.</i> Laws 7. 817 E], <i>which are not to be pursued @@ -29920,11 +29908,11 @@ Elder, the, to bear rule in the state, 3. <a href="#stpage412B">412 B</a> [<i>cp </p><p class="ref"> Embroidery, art of, 3. <a href="#stpage401A">401 A</a>. </p><p class="ref"> -Enchantments, used by mendicant prophets, 2. <a href="#stpage364B">364 B</a>;<br />—enchantments, +Enchantments, used by mendicant prophets, 2. <a href="#stpage364B">364 B</a>;<br >—enchantments, i.e. tests to which the guardians are to be subjected, 3. <a href="#stpage413A">413</a> (cp. 6. <a href="#stpage503A">503 A</a>; 7. <a href="#stpage539E">539 E</a>). </p><p class="ref"> -End, the, and use of the soul, 1. <a href="#stpage353A">353</a>:<br />—ends and excellencies +End, the, and use of the soul, 1. <a href="#stpage353A">353</a>:<br >—ends and excellencies (<span class="transl" title="a)retai\">ἀρεταὶ</span>) of things, <a href="#stpage353A"><i>ibid.</i></a>; things distinguished by their ends, 5. <a href="#stpage478A">478</a>. </p><p class="ref"> Endurance, must be inculcated on the young, 3. <a href="#stpage390C">390 C</a> (cp. 10. <a href="#stpage605E">605 E</a>). @@ -29935,7 +29923,7 @@ Enquiry, roused by some objects of sense, 7. <a href="#stpage523A">523</a>. </p><p class="ref"> Epeus, soul of, turns into a woman, 10. <a href="#stpage620C">620 C</a>. </p><p class="ref"> -Epic poetry, a combination of imitation and narration, 3. <a href="#stpage394B">394 B</a>, <a href="#stpage396E">396 E</a>;<br />—epic poets, imitators in the highest degree, 10. <a href="#stpage602C">602 C</a>. +Epic poetry, a combination of imitation and narration, 3. <a href="#stpage394B">394 B</a>, <a href="#stpage396E">396 E</a>;<br >—epic poets, imitators in the highest degree, 10. <a href="#stpage602C">602 C</a>. </p><p class="ref"> Er, myth of, 10. <a href="#stpage614B">614 B</a> foll. </p><p class="ref"> @@ -29945,7 +29933,7 @@ Eristic, distinguished from dialectic, 5. <a href="#stpage454A">454 A</a>; 6. <a </p><p class="ref"> Error, not possible in the skilled person (Thrasymachus), 1. <a href="#stpage340D">340 D</a>. </p><p class="ref"> -Essence and the good, 6. <a href="#stpage509A">509</a>; essence of the invariable, 9. <a href="#stpage585A">585</a>;<br />—essence +Essence and the good, 6. <a href="#stpage509A">509</a>; essence of the invariable, 9. <a href="#stpage585A">585</a>;<br >—essence of things, 6. <a href="#stpage507B">507 B</a>; apprehended by the dialectician, 7. <a href="#stpage534B">534 B</a>. </p><p class="ref"> Eternity, contrasted with human life, 10. <a href="#stpage608D">608 D</a>. @@ -29955,7 +29943,7 @@ Eumolpus, son of Musaeus, 2. <a href="#stpage363D">363 D</a>. Eunuch, the riddle of the, 5. <a href="#stpage479A">479</a>. </p><p class="ref"> Euripides, a great tragedian, 8. <a href="#stpage568A">568 A</a>; his maxims about tyrants, -<a href="#stpage568A"><i>ibid.</i></a>:<br />—quoted, Troades, l. 1169, <a href="#stpage568A"><i>ibid.</i></a> <span class="pagenum"><a id="page349"></a>349</span> +<a href="#stpage568A"><i>ibid.</i></a>:<br >—quoted, Troades, l. 1169, <a href="#stpage568A"><i>ibid.</i></a> <span class="pagenum"><a id="page349"></a>349</span> </p><p class="ref"> Eurypylus, treatment of the wounded, 3. <a href="#stpage405E">405 E</a>, <a href="#stpage408A">408 A</a>. </p><p class="ref"> @@ -29963,7 +29951,7 @@ Euthydemus, brother of Polemarchus, 1. <a href="#stpage328B">328 B</a>. </p><p class="ref"> Evil, God not the author of, 2. <a href="#stpage364A">364</a>, <a href="#stpage379A">379</a>, <a href="#stpage380A">380 A</a>; 3. <a href="#stpage391E">391 E</a> [<i>cp.</i> Laws 2. 672 B]; the destructive element in the soul, 10. <a href="#stpage609A">609</a> foll. (cp. 4. -<a href="#stpage444A">444</a>):<br />—justice must exist even among the evil, 1. <a href="#stpage351A">351</a> foll.; their +<a href="#stpage444A">444</a>):<br >—justice must exist even among the evil, 1. <a href="#stpage351A">351</a> foll.; their supposed prosperity, 2. <a href="#stpage364A">364</a> [<i>cp.</i> Gorg. 470 foll.; Laws 2. 66 1; 10. 899, 905]; more numerous than the good, 3. <a href="#stpage409D">409 D</a>. Cp. <a href="#Injustice">Injustice</a>. </p><p class="ref"> @@ -29980,15 +29968,15 @@ Experience, the criterion of true and false pleasures, 9. <a href="#stpage582A"> </p><p class="ref"> Expiation of guilt, 2. <a href="#stpage364A">364</a>. </p><p class="ref"> -Eye of the soul, 7. <a href="#stpage518D">518 D</a>, <a href="#stpage527E">527 E</a>, <a href="#stpage533D">533 D</a>, <a href="#stpage540A">540 A</a>;<br />—the soul like the eye, -6. <a href="#stpage508A">508</a>; 7. <a href="#stpage518A">518</a>:<br />—Eyes, the, in relation to sight, 6. <a href="#stpage507A">507</a> (cp. +Eye of the soul, 7. <a href="#stpage518D">518 D</a>, <a href="#stpage527E">527 E</a>, <a href="#stpage533D">533 D</a>, <a href="#stpage540A">540 A</a>;<br >—the soul like the eye, +6. <a href="#stpage508A">508</a>; 7. <a href="#stpage518A">518</a>:<br >—Eyes, the, in relation to sight, 6. <a href="#stpage507A">507</a> (cp. <a href="#Sight">Sight</a>). </p> <p> </p><h3 id="indexF">F.</h3> <p class="ref"> Fact and ideal, 5. <a href="#stpage472A">472</a>, <a href="#stpage473A">473</a>. </p><p class="ref"> -Faculties, how different, 5. <a href="#stpage477A">477</a>;<br />—faculties of the soul, 6. <a href="#stpage511E">511 E</a>; +Faculties, how different, 5. <a href="#stpage477A">477</a>;<br >—faculties of the soul, 6. <a href="#stpage511E">511 E</a>; 7. <a href="#stpage533E">533 E</a>. </p><p class="ref"> <a id="Faith">Faith</a> [or Persuasion], one of the faculties of the soul, 6. <a href="#stpage511D">511 D</a>; @@ -29997,8 +29985,8 @@ Faculties, how different, 5. <a href="#stpage477A">477</a>;<br />—facultie Falsehood, alien to the nature of God, 2. <a href="#stpage382A">382</a> [<i>cp.</i> Laws 11. 917 A]; a medicine, only to be used by the state, <a href="#stpage382A"><i>ibid.</i></a>; 3. <a href="#stpage389A">389 A</a>, <a href="#stpage414C">414 C</a>; 5. <a href="#stpage459D">459 D</a> [<i>cp.</i> Laws 2. 663]; hateful to the philosopher, 6. <a href="#stpage486A">486</a>, <a href="#stpage490A">490</a>. </p><p class="ref"> -Family life in the state, 5. <a href="#stpage449A">449</a>;<br />—families in the state, <i>ib.</i> <a href="#stpage461A">461</a>;<br />—family -and state, <i>ib.</i> <a href="#stpage463A">463</a>;<br />—cares of family life, <i>ib.</i> <a href="#stpage465C">465 C</a>. +Family life in the state, 5. <a href="#stpage449A">449</a>;<br >—families in the state, <i>ib.</i> <a href="#stpage461A">461</a>;<br >—family +and state, <i>ib.</i> <a href="#stpage463A">463</a>;<br >—cares of family life, <i>ib.</i> <a href="#stpage465C">465 C</a>. </p><p class="ref"> Fates, the, 10. <a href="#stpage617A">617</a>, <a href="#stpage620E">620 E</a>. </p><p class="ref"> @@ -30015,9 +30003,9 @@ Dionysus (at Athens), 5. <a href="#stpage475D">475 D</a>. Fiction in education, 2. <a href="#stpage377A">377</a> foll.; 3. <a href="#stpage391A">391</a>; censorship of, necessary, 2. <a href="#stpage377A">377</a> foll.; 3. <a href="#stpage386A">386</a>–391, <a href="#stpage401A">401 A</a>, <a href="#stpage408C">408 C</a>; 10. <a href="#stpage595A">595</a> foll.; not to represent sorrow, 3. <a href="#stpage387A">387</a> foll. (cp. 10. <a href="#stpage604A">604</a>); representing intemperance to be discarded, -3. <a href="#stpage390A">390</a>;<br />—stories about the gods, not to be +3. <a href="#stpage390A">390</a>;<br >—stories about the gods, not to be received, 2. <a href="#stpage378A">378</a> foll.; 3. <a href="#stpage388A">388</a> foll., <a href="#stpage408C">408 C</a> [<i>cp.</i> Euthyph. 6, 8; Crit. -109 B; Laws 2. 672 B; 10. 886 C; 12. 941];<br />—stories of the world below, +109 B; Laws 2. 672 B; 10. 886 C; 12. 941];<br >—stories of the world below, objectionable, 3. <a href="#stpage386A">386</a> foll. (cp. <a href="#Hades">Hades</a>, <a href="#Worldbelow">World below</a>). </p><p class="ref"> Final causes, argument from, applied to justice, 1. <a href="#stpage352A">352</a>. @@ -30027,14 +30015,14 @@ Fire, obtained by friction, 4. <a href="#stpage434E">434 E</a>. Flattery, of the multitude by their leaders, in ill-ordered states, 4. <a href="#stpage426A">426</a> (cp. 9. <a href="#stpage590B">590 B</a>). </p><p class="ref"> -Flute, the, to be rejected, 3. <a href="#stpage399A">399</a>;<br />—flute players and flute makers, +Flute, the, to be rejected, 3. <a href="#stpage399A">399</a>;<br >—flute players and flute makers, <i>ib.</i> <a href="#stpage399D">D</a>; 10. <a href="#stpage601A">601</a>. </p><p class="ref"> Folly, an inanition (<span class="transl" title="ke/nôsis">κένωσις</span>) of the soul, 9. <a href="#stpage585A">585 A</a>. </p><p class="ref"> Food, the condition of life and existence, 2. <a href="#stpage369C">369 C</a>. </p><p class="ref"> -Forgetfulness, a mark of an unphilosophical nature, 6. <a href="#stpage486D">486 D</a>, <a href="#stpage490E">490 E</a>:<br />—the plain +Forgetfulness, a mark of an unphilosophical nature, 6. <a href="#stpage486D">486 D</a>, <a href="#stpage490E">490 E</a>:<br >—the plain of Forgetfulness (Lethe), 10. <a href="#stpage621A">621 A</a>. </p><p class="ref"> Fox, the emblem of subtlety, 2. <a href="#stpage365C">365 C</a>. @@ -30043,12 +30031,12 @@ Fractions, 7. <a href="#stpage525E">525 E</a>. </p><p class="ref"> Freedom, the characteristic of democracy, 8. <a href="#stpage557B">557 B</a>, <a href="#stpage561A">561</a>–563. </p><p class="ref"> -Friend, the, must be as well as seem <span class="pagenum"><a id="page350"></a>350</span> good, 1. <a href="#stpage334A">334</a>, <a href="#stpage335A">335</a>;<br />—the friends of +Friend, the, must be as well as seem <span class="pagenum"><a id="page350"></a>350</span> good, 1. <a href="#stpage334A">334</a>, <a href="#stpage335A">335</a>;<br >—the friends of the tyrant, 8. <a href="#stpage567E">567 E</a>; 9. <a href="#stpage576A">576</a>. </p><p class="ref"> Friendship, implies justice, 1. <a href="#stpage351A">351</a> foll.; in the state, 5. <a href="#stpage462A">462</a>, <a href="#stpage463A">463</a>. </p><p class="ref"> -Funeral of the guardians, 5. <a href="#stpage465E">465 E</a>, <a href="#stpage468E">468 E</a>; 7. <a href="#stpage540B">540 B</a>;<br />—corpses placed +Funeral of the guardians, 5. <a href="#stpage465E">465 E</a>, <a href="#stpage468E">468 E</a>; 7. <a href="#stpage540B">540 B</a>;<br >—corpses placed on the pyre on the twelfth day, 10. <a href="#stpage614A">614</a>. </p><p class="ref"> Future life, 3. <a href="#stpage387A">387</a>; 10. <a href="#stpage614A">614</a> foll.; punishment of the wicked in, 2. <a href="#stpage363A">363</a>; @@ -30057,9 +30045,9 @@ Future life, 3. <a href="#stpage387A">387</a>; 10. <a href="#stpage614A">614</a> </p> <p> </p><h3 id="indexG">G.</h3> <p class="ref"> -Games, as a means of education, 4. <a href="#stpage425A">425 A</a> (cp. 7. <a href="#stpage537A">537 A</a>);<br />—dice (<span class="transl" title="ku/boi">κύβοι</span>), -10. <a href="#stpage604C">604 C</a>;<br />—draughts (<span class="transl" title="pettei/a">πεττεία</span>), 1. <a href="#stpage333A">333 A</a>; 2. <a href="#stpage374C">374 C</a>; 6. <a href="#stpage487C">487 C</a>;<br />—city -(<span class="transl" title="po/lis">πόλις</span>), 4. <a href="#stpage422E">422 E</a>:<br />—[the Olympic, &c.] glory gained by success in, +Games, as a means of education, 4. <a href="#stpage425A">425 A</a> (cp. 7. <a href="#stpage537A">537 A</a>);<br >—dice (<span class="transl" title="ku/boi">κύβοι</span>), +10. <a href="#stpage604C">604 C</a>;<br >—draughts (<span class="transl" title="pettei/a">πεττεία</span>), 1. <a href="#stpage333A">333 A</a>; 2. <a href="#stpage374C">374 C</a>; 6. <a href="#stpage487C">487 C</a>;<br >—city +(<span class="transl" title="po/lis">πόλις</span>), 4. <a href="#stpage422E">422 E</a>:<br >—[the Olympic, &c.] glory gained by success in, 5. <a href="#stpage465D">465 D</a>, <a href="#stpage466A">466 A</a>; 10. <a href="#stpage618A">618 A</a> (cp. <a href="#stpage620B">620 B</a>). </p><p class="ref"> General, the, ought to know arithmetic and geometry, 7. <a href="#stpage522D">522 D</a>, <a href="#stpage525B">525 B</a>, @@ -30069,13 +30057,13 @@ Gentleness, characteristic of the philosopher, 2. <a href="#stpage375A">375</a>, 6. <a href="#stpage486C">486 C</a>; usually inconsistent with spirit, 2. <a href="#stpage375A">375</a>. </p><p class="ref"> Geometry, must be learnt by the rulers, 7. <a href="#stpage526A">526</a> foll.; erroneously -thought to serve for practical purposes only, <i>ib.</i> <a href="#stpage527A">527</a>;<br />—geometry of -solids, <i>ib.</i> <a href="#stpage528A">528</a>;<br />—geometrical necessity, 5. <a href="#stpage458D">458 D</a>;<br />—geometrical notions +thought to serve for practical purposes only, <i>ib.</i> <a href="#stpage527A">527</a>;<br >—geometry of +solids, <i>ib.</i> <a href="#stpage528A">528</a>;<br >—geometrical necessity, 5. <a href="#stpage458D">458 D</a>;<br >—geometrical notions apprehended by a faculty of the soul, 6. <a href="#stpage511C">511 C</a>. </p><p class="ref"> Giants, battles of the, 2. <a href="#stpage378B">378 B</a>. </p><p class="ref"> -Gifts, given to victors, 3. <a href="#stpage414A">414</a>; 5. <a href="#stpage460A">460</a>, <a href="#stpage468A">468</a>;<br />—gifts of nature, 2. 370 +Gifts, given to victors, 3. <a href="#stpage414A">414</a>; 5. <a href="#stpage460A">460</a>, <a href="#stpage468A">468</a>;<br >—gifts of nature, 2. 370 A; 5. <a href="#stpage455A">455</a>; 7. <a href="#stpage535A">535 A</a>; may be perverted, 6. <a href="#stpage491E">491 E</a>, <a href="#stpage495A">495 A</a>; 7. <a href="#stpage519A">519</a> [<i>cp.</i> Laws 7. 819 A; 10. 908 C]. </p><p class="ref"> @@ -30095,7 +30083,7 @@ Gluttony, 9. <a href="#stpage586A">586 A</a>. </p><p class="ref"> <a id="God">God</a>, not the author of evil, 2. <a href="#stpage364A">364</a>, <a href="#stpage379A">379</a>, <a href="#stpage380A">380 A</a>; 3. <a href="#stpage391E">391 E</a> [<i>cp.</i> Laws 2. 672 B]; never changes, 2. <a href="#stpage380A">380</a>; will not lie, <i>ib.</i> <a href="#stpage382A">382</a>; the maker of all -things, 10. <a href="#stpage598A">598</a>:<br />—Gods, the, thought to favour the unjust, 2. <a href="#stpage362B">362 B</a>, +things, 10. <a href="#stpage598A">598</a>:<br >—Gods, the, thought to favour the unjust, 2. <a href="#stpage362B">362 B</a>, <a href="#stpage364A">364</a>; supposed to accept the gifts of the wicked, <i>ib.</i> <a href="#stpage365A">365</a> [<i>cp.</i> Laws 4. 716 E; 10. 905 foll.; 12. 948]; believed to take no heed of human affairs, 2. <a href="#stpage365A">365</a> [<i>cp.</i> Laws 10. 889 foll.; 12. 948]; human ignorance of, @@ -30103,8 +30091,8 @@ affairs, 2. <a href="#stpage365A">365</a> [<i>cp.</i> Laws 10. 889 foll.; 12. 94 [<i>cp.</i> Laws 10. 885 foll., 909; 12. 948]; stories of, not to be repeated, 2. <a href="#stpage378A">378</a> foll.; 3. <a href="#stpage388A">388</a> foll., <a href="#stpage408C">408 C</a> [<i>cp.</i> Euthyph. 6, 8; Crit. 109 B; Laws 2. 672 B; 10. 886 C; 12. 941]; not to be represented -grieving or laughing, 3. <a href="#stpage388A">388</a>;<br />—‘gods who wander about at night in the -disguise of strangers,’ 2. <a href="#stpage381D">381 D</a>;<br />—the war of the gods and the giants, +grieving or laughing, 3. <a href="#stpage388A">388</a>;<br >—‘gods who wander about at night in the +disguise of strangers,’ 2. <a href="#stpage381D">381 D</a>;<br >—the war of the gods and the giants, <i>ib.</i> <a href="#stpage378B">378 B</a>. </p><p class="ref"> God. [<i>The theology of Plato is summed up by himself in the second book @@ -30128,22 +30116,22 @@ Creator of the universe, which is prominent in the Timaeus, Sophist, and Statesman, hardly appears either in the Republic or the Laws</i> (<i>cp.</i> Rep. 10. <a href="#stpage596A">596</a> foll.; Laws 10. 886 foll.).] </p><p class="ref"> -Gold, mingled by the God in the auxiliaries, 3. <a href="#stpage415A">415 A</a> (cp. <a href="#stpage416E">416 E</a>; 8. <a href="#stpage547A">547 A</a>);<br />—[and silver] +Gold, mingled by the God in the auxiliaries, 3. <a href="#stpage415A">415 A</a> (cp. <a href="#stpage416E">416 E</a>; 8. <a href="#stpage547A">547 A</a>);<br >—[and silver] not allowed to the guardians, 3. <a href="#stpage416E">416 E</a>; 4. <a href="#stpage419A">419</a>, <a href="#stpage422D">422 D</a>; 5. <a href="#stpage464D">464 D</a> (cp. 8. <a href="#stpage543A">543</a>). </p><p class="ref"> -Good, the saving element, 10. <a href="#stpage609A">609</a>:<br />—the good = the beautiful, 5. <a href="#stpage452A">452</a> +Good, the saving element, 10. <a href="#stpage609A">609</a>:<br >—the good = the beautiful, 5. <a href="#stpage452A">452</a> [<i>cp.</i> Lys. 216; Symp. 201 B, 204 E foll.]; the good and pleasure, 6. <a href="#stpage505A">505</a>, <a href="#stpage509A">509 A</a> [<i>cp.</i> Gorg. 497; Phil. 11, 60 A]; the good superior to -essence, <i>ib.</i> <a href="#stpage509A">509</a>; the brightest and best of being, 7. <a href="#stpage518D">518 D</a>;<br />—absolute -good, 6. <a href="#stpage507B">507 B</a>; 7. <a href="#stpage540A">540 A</a>;<br />—the idea of good, 6. <a href="#stpage505A">505</a>, <a href="#stpage508A">508</a>; 7. <a href="#stpage517A">517</a>, <a href="#stpage534A">534</a>; is the highest -knowledge, 6. <a href="#stpage505A">505</a>; 7. <a href="#stpage526E">526 E</a>; nature of, 6. <a href="#stpage505A">505</a>, <a href="#stpage506A">506</a>;<br />—the child of the -good, <i>ib.</i> <a href="#stpage506E">506 E</a>, <a href="#stpage508A">508</a>:<br />—good things least liable to change, -2. <a href="#stpage381A">381</a>;<br />—goods classified, <i>ib.</i> <a href="#stpage357A">357</a>, <a href="#stpage367D">367 D</a> [<i>cp.</i> Protag. 334; Gorg. <a href="#stpage451E">451 E</a>; -Phil. 66; Laws 1. 631; 3. 697];<br />—the goods of life often a temptation, +essence, <i>ib.</i> <a href="#stpage509A">509</a>; the brightest and best of being, 7. <a href="#stpage518D">518 D</a>;<br >—absolute +good, 6. <a href="#stpage507B">507 B</a>; 7. <a href="#stpage540A">540 A</a>;<br >—the idea of good, 6. <a href="#stpage505A">505</a>, <a href="#stpage508A">508</a>; 7. <a href="#stpage517A">517</a>, <a href="#stpage534A">534</a>; is the highest +knowledge, 6. <a href="#stpage505A">505</a>; 7. <a href="#stpage526E">526 E</a>; nature of, 6. <a href="#stpage505A">505</a>, <a href="#stpage506A">506</a>;<br >—the child of the +good, <i>ib.</i> <a href="#stpage506E">506 E</a>, <a href="#stpage508A">508</a>:<br >—good things least liable to change, +2. <a href="#stpage381A">381</a>;<br >—goods classified, <i>ib.</i> <a href="#stpage357A">357</a>, <a href="#stpage367D">367 D</a> [<i>cp.</i> Protag. 334; Gorg. <a href="#stpage451E">451 E</a>; +Phil. 66; Laws 1. 631; 3. 697];<br >—the goods of life often a temptation, 6. <a href="#stpage491E">491 E</a>, <a href="#stpage495A">495 A</a>. </p><p class="ref"> -Good man, the, will disdain to imitate ignoble actions, 3. <a href="#stpage396A">396</a>:<br />—Good +Good man, the, will disdain to imitate ignoble actions, 3. <a href="#stpage396A">396</a>:<br >—Good men, why they take office, 1. <a href="#stpage347A">347</a>; = the wise, <i>ib.</i> <a href="#stpage350A">350</a> [<i>cp.</i> 1 Alcib. 124, 125]; unfortunate (Adeimantus), 2. <a href="#stpage364A">364</a>; self-sufficient, 3. <a href="#stpage387A">387</a> [<i>cp.</i> Lys. 215 A]; will not give way to sorrow, <a href="#stpage387A"><i>ibid.</i></a>; 10. <a href="#stpage603E">603 E</a> [<i>cp.</i> @@ -30157,9 +30145,9 @@ Goods, community of, 3. <a href="#stpage416A">416</a>; 5. <a href="#stpage464A"> rulers? 1. <a href="#stpage338D">338 D</a>, <a href="#stpage343A">343</a>, <a href="#stpage346A">346</a>; are all based on a principle of justice, <i>ib.</i> <a href="#stpage338E">338 E</a> [<i>cp.</i> Laws 12. 945]; present forms in an evil condition, 6. <a href="#stpage492E">492 E</a>, <a href="#stpage496A">496</a>; none of the existing forms adapted to philosophy, <i>ib.</i> -<a href="#stpage497A">497</a>;<br />—the four imperfect forms, +<a href="#stpage497A">497</a>;<br >—the four imperfect forms, 4. <a href="#stpage445B">445 B</a>; 8. <a href="#stpage544A">544</a> [<i>cp.</i> Pol. 291 foll., 301 foll.]; succession of -changes in states, 8. <a href="#stpage545A">545</a> foll.;<br />—peculiar barbarian forms, <i>ib.</i> <a href="#stpage544D">544 D</a>. +changes in states, 8. <a href="#stpage545A">545</a> foll.;<br >—peculiar barbarian forms, <i>ib.</i> <a href="#stpage544D">544 D</a>. Cp. <a href="#Constitution">Constitution</a>, <a href="#State">State</a>. </p><p class="ref"> Government, forms of. [<i>The classification of forms of government @@ -30217,7 +30205,7 @@ foll.; 6. <a href="#stpage498C">498 C</a>; 7. <a href="#stpage519E">519 E</a>; w possesses wisdom, 4. <a href="#stpage428A">428</a> [<i>cp.</i> Laws 12. 965 A]; will form one family with the citizens, 5. <a href="#stpage462A">462</a>–466; must preserve moderation, <i>ib.</i> <a href="#stpage466B">466 B</a>; divided into auxiliaries and guardians proper, 3. <a href="#stpage414A">414</a> (cp. 8. <a href="#stpage545E">545 E</a>; -<i>and see</i> <a href="#Auxiliaries">Auxiliaries</a>, <a href="#Ruler">Rulers</a>):<br />—the guardians [i.e. the auxiliaries] +<i>and see</i> <a href="#Auxiliaries">Auxiliaries</a>, <a href="#Ruler">Rulers</a>):<br >—the guardians [i.e. the auxiliaries] must be courageous, 2. <a href="#stpage375A">375</a>; 3. <a href="#stpage386A">386</a>, <a href="#stpage413E">413 E</a>, <a href="#stpage416E">416 E</a>; 4. <a href="#stpage429A">429</a>; 6. <a href="#stpage503E">503 E</a>; must have no fear of death, 3. <a href="#stpage386A">386</a> (cp. <span class="pagenum"><a id="page353"></a>353</span> 6. <a href="#stpage486C">486 C</a>); not to weep, 3. <a href="#stpage387A">387</a> (cp. 10. <a href="#stpage603E">603 E</a>); nor to be given to @@ -30232,7 +30220,7 @@ common meals and live a soldier’s life, <i>ib.</i> <a href="#stpage416A">4 gold or silver or property of any kind, <i>ib.</i> <a href="#stpage417A">417</a>; 4. <a href="#stpage419A">419</a>, <a href="#stpage420A">420 A</a>, <a href="#stpage422D">422 D</a>; 5. <a href="#stpage464C">464 C</a>; compared to a garrison of mercenaries (Adeimantus), 4. <a href="#stpage419A">419</a> (cp. 8. <a href="#stpage543A">543</a>); must go to war on horseback in their childhood, 5. <a href="#stpage467A">467</a>; -7. <a href="#stpage537A">537 A</a>; regulations for their conduct in war, 5. <a href="#stpage467A">467</a>–471:<br />—female +7. <a href="#stpage537A">537 A</a>; regulations for their conduct in war, 5. <a href="#stpage467A">467</a>–471:<br >—female guardians, <i>ib.</i>, <a href="#stpage456A">456</a>, <a href="#stpage458A">458</a>, <a href="#stpage468A">468</a>; 7. <a href="#stpage540C">540 C</a> (cp. <a href="#Women">Women</a>). </p><p class="ref"> Gyges, 2. <a href="#stpage359C">359 C</a>; 10. <a href="#stpage612B">612 B</a>. @@ -30252,9 +30240,9 @@ the soul, <i>ib.</i> <a href="#stpage441E">441 E</a>; suitable to women, 5. <a h Habit and virtue, 7. <a href="#stpage518E">518 E</a>; 10. <a href="#stpage619D">619 D</a>. </p><p class="ref"> <a id="Hades">Hades</a>, tales about the terrors of, 1. <a href="#stpage330D">330 D</a>; 2. <a href="#stpage366A">366 A</a>; such tales not -to be heeded, 3. <a href="#stpage386B">386 B</a> [<i>cp.</i> Crat. 403];<br />—the place of punishment, -2. <a href="#stpage363A">363</a>; 10. <a href="#stpage614A">614</a> foll.; Musaeus’ account of the good and bad in, 2. <a href="#stpage363A">363</a>;<br />—the -journey to, 10. <a href="#stpage614A">614</a> [<i>cp.</i> Phaedo 108 A]:<br />—(Pluto) helmet of, 10. +to be heeded, 3. <a href="#stpage386B">386 B</a> [<i>cp.</i> Crat. 403];<br >—the place of punishment, +2. <a href="#stpage363A">363</a>; 10. <a href="#stpage614A">614</a> foll.; Musaeus’ account of the good and bad in, 2. <a href="#stpage363A">363</a>;<br >—the +journey to, 10. <a href="#stpage614A">614</a> [<i>cp.</i> Phaedo 108 A]:<br >—(Pluto) helmet of, 10. <a href="#stpage612B">612 B</a>. Cp. <a href="#Worldbelow">World below</a>. </p><p class="ref"> Half, the, better than the whole, 5. <a href="#stpage466B">466 B</a>. @@ -30262,18 +30250,18 @@ Half, the, better than the whole, 5. <a href="#stpage466B">466 B</a>. Handicraft arts, a reproach, 9. <a href="#stpage590A">590</a> [<i>cp.</i> Gorg. 512]. </p><p class="ref"> Happiness of the unjust, 1. <a href="#stpage354A">354</a>; 2. <a href="#stpage364A">364</a>; 3. <a href="#stpage392B">392 B</a> (cp. 8. <a href="#stpage545A">545 A</a>, <i>and</i> -Gorg. 470 foll.; Laws 2. 661; 10. 899 E, 905 A);<br />—of the guardians, -4. <a href="#stpage576A">576</a> foll.; 5. <a href="#stpage465E">465 E</a> foll.; 6. <a href="#stpage498C">498 C</a>; 7. <a href="#stpage519E">519 E</a>;<br />—of Olympic victors, -5. <a href="#stpage465D">465 D</a>, <a href="#stpage466A">466 A</a>; 10. <a href="#stpage618A">618 A</a>;<br />—of the tyrant, 9. <a href="#stpage576A">576</a> foll., <a href="#stpage587A">587</a>;<br />—the +Gorg. 470 foll.; Laws 2. 661; 10. 899 E, 905 A);<br >—of the guardians, +4. <a href="#stpage576A">576</a> foll.; 5. <a href="#stpage465E">465 E</a> foll.; 6. <a href="#stpage498C">498 C</a>; 7. <a href="#stpage519E">519 E</a>;<br >—of Olympic victors, +5. <a href="#stpage465D">465 D</a>, <a href="#stpage466A">466 A</a>; 10. <a href="#stpage618A">618 A</a>;<br >—of the tyrant, 9. <a href="#stpage576A">576</a> foll., <a href="#stpage587A">587</a>;<br >—the greatest happiness awarded to the most just, <i>ib.</i> <a href="#stpage580A">580</a> foll. </p><p class="ref"> -Harmonies, the more complex to be rejected, 3. <a href="#stpage397A">397</a> foll.;<br />—the Lydian +Harmonies, the more complex to be rejected, 3. <a href="#stpage397A">397</a> foll.;<br >—the Lydian harmony, <i>ib.</i> <a href="#stpage398A">398</a>; the Ionian, <i>ib.</i> E; the Dorian and Phrygian alone to be accepted, <i>ib.</i> <a href="#stpage399A">399</a>. </p><p class="ref"> -Harmony, akin to virtue, 3. <a href="#stpage401A">401 A</a> (cp. 7. <a href="#stpage522A">522 A</a>);<br />—science of, must be -acquired by the rulers, 7. <a href="#stpage531A">531</a> (cp. <a href="#Music">Music</a>);<br />—harmony of soul and body, -3. <a href="#stpage402D">402 D</a>;<br />—harmony of the soul, effected by temperance, 4. <a href="#stpage430A">430</a>, <a href="#stpage441E">441 E</a>, <a href="#stpage442D">442 D</a>, <a href="#stpage443A">443</a> (cp. 9. <a href="#stpage591D">591 D</a>, <i>and</i> Laws 2. 653 B);<br />—harmony in the +Harmony, akin to virtue, 3. <a href="#stpage401A">401 A</a> (cp. 7. <a href="#stpage522A">522 A</a>);<br >—science of, must be +acquired by the rulers, 7. <a href="#stpage531A">531</a> (cp. <a href="#Music">Music</a>);<br >—harmony of soul and body, +3. <a href="#stpage402D">402 D</a>;<br >—harmony of the soul, effected by temperance, 4. <a href="#stpage430A">430</a>, <a href="#stpage441E">441 E</a>, <a href="#stpage442D">442 D</a>, <a href="#stpage443A">443</a> (cp. 9. <a href="#stpage591D">591 D</a>, <i>and</i> Laws 2. 653 B);<br >—harmony in the acquisition of wealth, 9. <a href="#stpage591E">591 E</a>. </p><p class="ref"> <a id="Harp">Harp</a>, the, (<span class="transl" title="kitha/ra">κιθάρα</span>), allowed in the best state, 3. <a href="#stpage399A">399</a>. <span class="pagenum"><a id="page354"></a>354</span> @@ -30295,7 +30283,7 @@ Hector, dragged by Achilles round the tomb of Patroclus, 3. <a href="#stpage391B </p><p class="ref"> Helen, never went to Troy, 9. <a href="#stpage586C">586 C</a>. </p><p class="ref"> -Hellas, not to be devastated in civil war, 5. <a href="#stpage470A">470 A</a> foll., <a href="#stpage471A">471 A</a>:<br />—Hellenes +Hellas, not to be devastated in civil war, 5. <a href="#stpage470A">470 A</a> foll., <a href="#stpage471A">471 A</a>:<br >—Hellenes characterised by the love of knowledge, 4. <a href="#stpage435E">435 E</a>; did not originally strip in the gymnasia, 5. <a href="#stpage452D">452 D</a>; not to be enslaved by Hellenes, <i>ib.</i> <a href="#stpage469B">469 B</a>, <a href="#stpage469C">C</a>; united by ties of blood, <i>ib.</i> <a href="#stpage470C">470 C</a>; not to @@ -30327,16 +30315,16 @@ Heroic rhythm, 3. <a href="#stpage400C">400 C</a>. </p><p class="ref"> Hesiod, his rewards of justice, 2. <a href="#stpage363B">363 B</a>; 10. <a href="#stpage612A">612 A</a>; his stories improper for youth, 2. <a href="#stpage377D">377 D</a>; his classification of the races, 8. <a href="#stpage547A">547 A</a>; -a wandering rhapsode, 10. <a href="#stpage600D">600 D</a>:—<br /> -Quoted:—<br /><span class="tit"> - Theogony,</span><br /><span class="line"> - l. 154, 459, 2. <a href="#stpage377E">377 E</a>.</span><br /><span class="tit"> - Works and Days,</span><br /><span class="line"> - l. 40, 5. <a href="#stpage466B">466 B</a>.</span><br /><span class="line"> - l. 109, 8. <a href="#stpage546E">546 E</a>.</span><br /><span class="line"> - l. 122, 5. <a href="#stpage468E">468 E</a>.</span><br /><span class="line"> - l. 233, 2. <a href="#stpage363B">363 B</a>.</span><br /><span class="line"> - l. 287, <i>ib.</i> <a href="#stpage364D">364 D</a>.</span><br /><span class="tit"> +a wandering rhapsode, 10. <a href="#stpage600D">600 D</a>:—<br > +Quoted:—<br ><span class="tit"> + Theogony,</span><br ><span class="line"> + l. 154, 459, 2. <a href="#stpage377E">377 E</a>.</span><br ><span class="tit"> + Works and Days,</span><br ><span class="line"> + l. 40, 5. <a href="#stpage466B">466 B</a>.</span><br ><span class="line"> + l. 109, 8. <a href="#stpage546E">546 E</a>.</span><br ><span class="line"> + l. 122, 5. <a href="#stpage468E">468 E</a>.</span><br ><span class="line"> + l. 233, 2. <a href="#stpage363B">363 B</a>.</span><br ><span class="line"> + l. 287, <i>ib.</i> <a href="#stpage364D">364 D</a>.</span><br ><span class="tit"> Fragm. 117, 3. <a href="#stpage390E">390 E</a>.</span> </p><p class="ref"> Hirelings, required in the state, 2. <a href="#stpage371E">371 E</a>. @@ -30352,89 +30340,89 @@ captain and teacher of the tragic poets, 10. <a href="#stpage595B">595 B</a>, <a legislator, <i>ib.</i> <a href="#stpage599E">599 E</a>; or a general, <i>ib.</i> <a href="#stpage600A">600 A</a> [<i>cp.</i> Ion 537 foll.]; or inventor, <a href="#stpage600A"><i>ibid.</i></a>; or teacher, <a href="#stpage600A"><i>ibid.</i></a>; no educator, <i>ib.</i> <a href="#stpage600A">600</a>, <a href="#stpage606E">606 E</a>, <a href="#stpage607B">607 B</a>; not much esteemed in his lifetime, <i>ib.</i> <a href="#stpage600B">600 B</a> foll.; went about -as a rhapsode, <a href="#stpage600B"><i>ibid.</i></a> Passages quoted or referred to:—<br /><span class="tit"> - Iliad i.</span><br /><span class="line"> - l. 11 foll., 3. <a href="#stpage392E">392 E</a> foll.</span><br /><span class="line"> - l. 131, 6. <a href="#stpage501B">501 B</a>.</span><br /><span class="line"> - l. 225, 3. <a href="#stpage389E">389 E</a>.</span><br /><span class="line"> - l. 590 foll., 2. <a href="#stpage378D">378 D</a>.</span><br /><span class="line"> - l. 599 foll., 3. <a href="#stpage389A">389 A</a>.</span><br /><span class="tit"> - Iliad ii.</span><br /><span class="line"> - l. 623, 6. <a href="#stpage501C">501 C</a>.</span><br /><span class="tit"> - Iliad iii.</span><br /><span class="line"> - l. 8, 3. <a href="#stpage389E">389 E</a>. <span class="pagenum"><a id="page355"></a>355</span></span><br /><span class="tit"> - Iliad iv.</span><br /><span class="line"> - l. 69 foll., 2. <a href="#stpage379E">379 E</a>.</span><br /><span class="line"> - l. 218, 3. <a href="#stpage408A">408 A</a>.</span><br /><span class="line"> - l. 412, <i>ib.</i> <a href="#stpage389E">389 E</a>.</span><br /><span class="line"> - l. 431, <a href="#stpage389E"><i>ibid.</i></a></span><br /><span class="tit"> - Iliad v.</span><br /><span class="line"> - l. 845, 10. <a href="#stpage612B">612 B</a>.</span><br /><span class="tit"> - Iliad vii.</span><br /><span class="line"> - l. 321, 5. <a href="#stpage468D">468 D</a>.</span><br /><span class="tit"> - Iliad viii.</span><br /><span class="line"> - l. 162, <a href="#stpage468D"><i>ibid.</i></a></span><br /><span class="tit"> - Iliad ix.</span><br /><span class="line"> - l. 497 foll., 2. <a href="#stpage364D">364 D</a>.</span><br /><span class="line"> - l. 513 foll., 3. <a href="#stpage390E">390 E</a>.</span><br /><span class="tit"> - Iliad xi.</span><br /><span class="line"> - l. 576, <i>ib.</i> <a href="#stpage405E">405 E</a>.</span><br /><span class="line"> - l. 624, <a href="#stpage405E"><i>ibid.</i></a></span><br /><span class="line"> - l. 844, <i>ib.</i> <a href="#stpage408A">408 A</a>.</span><br /><span class="tit"> - Iliad xii.</span><br /><span class="line"> - l. 311, 5. <a href="#stpage468E">468 E</a>.</span><br /><span class="tit"> - Iliad xiv.</span><br /><span class="line"> - l. 294 foll., 3. <a href="#stpage390C">390 C</a>.</span><br /><span class="tit"> - Iliad xvi.</span><br /><span class="line"> - l. 433, <i>ib.</i> <a href="#stpage388C">388 C</a>.</span><br /><span class="line"> - l. 776, 8. <a href="#stpage566D">566 D</a>.</span><br /><span class="line"> - l. 856 foll., 3. <a href="#stpage386E">386 E</a>.</span><br /><span class="tit"> - Iliad xviii.</span><br /><span class="line"> - l. 23 foll., <i>ib.</i> <a href="#stpage388A">388 A</a>.</span><br /><span class="line"> - l. 54, <i>ib.</i> <a href="#stpage388B">B</a>.</span><br /><span class="tit"> - Iliad xix.</span><br /><span class="line"> - l. 278 foll., <i>ib.</i> <a href="#stpage390E">390 E</a>.</span><br /><span class="tit"> - Iliad xx.</span><br /><span class="line"> - l. 4 foll., 2. <a href="#stpage379E">379 E</a>.</span><br /><span class="line"> - l. 64 foll., 3. <a href="#stpage386C">386 C</a>.</span><br /><span class="tit"> - Iliad xxi.</span><br /><span class="line"> - l. 222 foll., <i>ib.</i> <a href="#stpage391B">391 B</a>.</span><br /><span class="tit"> - Iliad xxii.</span><br /><span class="line"> - ll. 15, 20, <i>ib.</i> <a href="#stpage391A">A</a>.</span><br /><span class="line"> - l. 168 foll., <i>ib.</i> <a href="#stpage388C">388 C</a>.</span><br /><span class="line"> - l. 362 foll., <i>ib.</i> <a href="#stpage386E">386 E</a>.</span><br /><span class="line"> - l. 414, <i>ib.</i> <a href="#stpage388B">388 B</a>.</span><br /><span class="tit"> - Iliad xxiii.</span><br /><span class="line"> - l. 100 foll., <i>ib.</i> <a href="#stpage387A">387 A</a>.</span><br /><span class="line"> - l. 103 foll., <i>ib.</i> <a href="#stpage386D">386 D</a>.</span><br /><span class="line"> - l. 151 <i>ib.</i> <a href="#stpage391B">391 B</a>.</span><br /><span class="line"> - l. 175 <a href="#stpage391B"><i>ibid.</i></a></span><br /><span class="tit"> - Iliad xxiv.</span><br /><span class="line"> - l. 10 foll., <i>ib.</i> <a href="#stpage388A">388 A</a>.</span><br /><span class="line"> - l. 527, 2. <a href="#stpage379D">379 D</a>.</span><br /><span class="tit"> - Odyssey i.</span><br /><span class="line"> - l. 351 foll., 4. <a href="#stpage424D">424 D</a>.</span><br /><span class="tit"> - Odyssey viii.</span><br /><span class="line"> - l. 266 foll., 3. <a href="#stpage390D">390 D</a>.</span><br /><span class="tit"> - Odyssey ix.</span><br /><span class="line"> - l. 9. foll., <i>ib.</i> <a href="#stpage390B">B</a>.</span><br /><span class="line"> - l. 91 foll., 8. <a href="#stpage560C">560 C</a>.</span><br /><span class="tit"> - Odyssey x.</span><br /><span class="line"> - l. 495, 3. <a href="#stpage386E">386 E</a>.</span><br /><span class="tit"> - Odyssey xi.</span><br /><span class="line"> - l. 489 foll., <i>ib.</i> <a href="#stpage386C">C</a>; 7. <a href="#stpage516D">516 D</a>.</span><br /><span class="tit"> - Odyssey xii.</span><br /><span class="line"> - l. 342, 3. <a href="#stpage390B">390 B</a>.</span><br /><span class="tit"> - Odyssey xvii.</span><br /><span class="line"> - l. 383 foll., <i>ib.</i> <a href="#stpage389D">389 D</a>.</span><br /><span class="line"> - l. 485 foll., 2. <a href="#stpage381D">381 D</a>.</span><br /><span class="tit"> - Odyssey xix.</span><br /><span class="line"> - l. 109 foll., <i>ib.</i> <a href="#stpage363B">363 B</a>.</span><br /><span class="line"> - l. 395, 1. <a href="#stpage334B">334 B</a>.</span><br /><span class="tit"> - Odyssey xx.</span><br /><span class="line"> - l. 17, 3. <a href="#stpage390D">390 D</a>; 4. <a href="#stpage441B">441 B</a>.</span><br /><span class="tit"> - Odyssey xxiv.</span><br /><span class="line"> - l. 6, 3. <a href="#stpage387A">387 A</a>.</span><br /><span class="line"> +as a rhapsode, <a href="#stpage600B"><i>ibid.</i></a> Passages quoted or referred to:—<br ><span class="tit"> + Iliad i.</span><br ><span class="line"> + l. 11 foll., 3. <a href="#stpage392E">392 E</a> foll.</span><br ><span class="line"> + l. 131, 6. <a href="#stpage501B">501 B</a>.</span><br ><span class="line"> + l. 225, 3. <a href="#stpage389E">389 E</a>.</span><br ><span class="line"> + l. 590 foll., 2. <a href="#stpage378D">378 D</a>.</span><br ><span class="line"> + l. 599 foll., 3. <a href="#stpage389A">389 A</a>.</span><br ><span class="tit"> + Iliad ii.</span><br ><span class="line"> + l. 623, 6. <a href="#stpage501C">501 C</a>.</span><br ><span class="tit"> + Iliad iii.</span><br ><span class="line"> + l. 8, 3. <a href="#stpage389E">389 E</a>. <span class="pagenum"><a id="page355"></a>355</span></span><br ><span class="tit"> + Iliad iv.</span><br ><span class="line"> + l. 69 foll., 2. <a href="#stpage379E">379 E</a>.</span><br ><span class="line"> + l. 218, 3. <a href="#stpage408A">408 A</a>.</span><br ><span class="line"> + l. 412, <i>ib.</i> <a href="#stpage389E">389 E</a>.</span><br ><span class="line"> + l. 431, <a href="#stpage389E"><i>ibid.</i></a></span><br ><span class="tit"> + Iliad v.</span><br ><span class="line"> + l. 845, 10. <a href="#stpage612B">612 B</a>.</span><br ><span class="tit"> + Iliad vii.</span><br ><span class="line"> + l. 321, 5. <a href="#stpage468D">468 D</a>.</span><br ><span class="tit"> + Iliad viii.</span><br ><span class="line"> + l. 162, <a href="#stpage468D"><i>ibid.</i></a></span><br ><span class="tit"> + Iliad ix.</span><br ><span class="line"> + l. 497 foll., 2. <a href="#stpage364D">364 D</a>.</span><br ><span class="line"> + l. 513 foll., 3. <a href="#stpage390E">390 E</a>.</span><br ><span class="tit"> + Iliad xi.</span><br ><span class="line"> + l. 576, <i>ib.</i> <a href="#stpage405E">405 E</a>.</span><br ><span class="line"> + l. 624, <a href="#stpage405E"><i>ibid.</i></a></span><br ><span class="line"> + l. 844, <i>ib.</i> <a href="#stpage408A">408 A</a>.</span><br ><span class="tit"> + Iliad xii.</span><br ><span class="line"> + l. 311, 5. <a href="#stpage468E">468 E</a>.</span><br ><span class="tit"> + Iliad xiv.</span><br ><span class="line"> + l. 294 foll., 3. <a href="#stpage390C">390 C</a>.</span><br ><span class="tit"> + Iliad xvi.</span><br ><span class="line"> + l. 433, <i>ib.</i> <a href="#stpage388C">388 C</a>.</span><br ><span class="line"> + l. 776, 8. <a href="#stpage566D">566 D</a>.</span><br ><span class="line"> + l. 856 foll., 3. <a href="#stpage386E">386 E</a>.</span><br ><span class="tit"> + Iliad xviii.</span><br ><span class="line"> + l. 23 foll., <i>ib.</i> <a href="#stpage388A">388 A</a>.</span><br ><span class="line"> + l. 54, <i>ib.</i> <a href="#stpage388B">B</a>.</span><br ><span class="tit"> + Iliad xix.</span><br ><span class="line"> + l. 278 foll., <i>ib.</i> <a href="#stpage390E">390 E</a>.</span><br ><span class="tit"> + Iliad xx.</span><br ><span class="line"> + l. 4 foll., 2. <a href="#stpage379E">379 E</a>.</span><br ><span class="line"> + l. 64 foll., 3. <a href="#stpage386C">386 C</a>.</span><br ><span class="tit"> + Iliad xxi.</span><br ><span class="line"> + l. 222 foll., <i>ib.</i> <a href="#stpage391B">391 B</a>.</span><br ><span class="tit"> + Iliad xxii.</span><br ><span class="line"> + ll. 15, 20, <i>ib.</i> <a href="#stpage391A">A</a>.</span><br ><span class="line"> + l. 168 foll., <i>ib.</i> <a href="#stpage388C">388 C</a>.</span><br ><span class="line"> + l. 362 foll., <i>ib.</i> <a href="#stpage386E">386 E</a>.</span><br ><span class="line"> + l. 414, <i>ib.</i> <a href="#stpage388B">388 B</a>.</span><br ><span class="tit"> + Iliad xxiii.</span><br ><span class="line"> + l. 100 foll., <i>ib.</i> <a href="#stpage387A">387 A</a>.</span><br ><span class="line"> + l. 103 foll., <i>ib.</i> <a href="#stpage386D">386 D</a>.</span><br ><span class="line"> + l. 151 <i>ib.</i> <a href="#stpage391B">391 B</a>.</span><br ><span class="line"> + l. 175 <a href="#stpage391B"><i>ibid.</i></a></span><br ><span class="tit"> + Iliad xxiv.</span><br ><span class="line"> + l. 10 foll., <i>ib.</i> <a href="#stpage388A">388 A</a>.</span><br ><span class="line"> + l. 527, 2. <a href="#stpage379D">379 D</a>.</span><br ><span class="tit"> + Odyssey i.</span><br ><span class="line"> + l. 351 foll., 4. <a href="#stpage424D">424 D</a>.</span><br ><span class="tit"> + Odyssey viii.</span><br ><span class="line"> + l. 266 foll., 3. <a href="#stpage390D">390 D</a>.</span><br ><span class="tit"> + Odyssey ix.</span><br ><span class="line"> + l. 9. foll., <i>ib.</i> <a href="#stpage390B">B</a>.</span><br ><span class="line"> + l. 91 foll., 8. <a href="#stpage560C">560 C</a>.</span><br ><span class="tit"> + Odyssey x.</span><br ><span class="line"> + l. 495, 3. <a href="#stpage386E">386 E</a>.</span><br ><span class="tit"> + Odyssey xi.</span><br ><span class="line"> + l. 489 foll., <i>ib.</i> <a href="#stpage386C">C</a>; 7. <a href="#stpage516D">516 D</a>.</span><br ><span class="tit"> + Odyssey xii.</span><br ><span class="line"> + l. 342, 3. <a href="#stpage390B">390 B</a>.</span><br ><span class="tit"> + Odyssey xvii.</span><br ><span class="line"> + l. 383 foll., <i>ib.</i> <a href="#stpage389D">389 D</a>.</span><br ><span class="line"> + l. 485 foll., 2. <a href="#stpage381D">381 D</a>.</span><br ><span class="tit"> + Odyssey xix.</span><br ><span class="line"> + l. 109 foll., <i>ib.</i> <a href="#stpage363B">363 B</a>.</span><br ><span class="line"> + l. 395, 1. <a href="#stpage334B">334 B</a>.</span><br ><span class="tit"> + Odyssey xx.</span><br ><span class="line"> + l. 17, 3. <a href="#stpage390D">390 D</a>; 4. <a href="#stpage441B">441 B</a>.</span><br ><span class="tit"> + Odyssey xxiv.</span><br ><span class="line"> + l. 6, 3. <a href="#stpage387A">387 A</a>.</span><br ><span class="line"> l. 40, 8. <a href="#stpage566D">566 D</a>.</span> </p><p class="ref"> Homer, allusions to, 1. <a href="#stpage328E">328 E</a>; 2. <a href="#stpage381D">381 D</a>; 3. <a href="#stpage390E">390 E</a>; 8. <a href="#stpage544D">544 D</a>. @@ -30446,7 +30434,7 @@ Honest man, the, a match for the rogue, 3. <a href="#stpage409C">409 C</a> (cp. Honesty, fostered by the possession of wealth, 1. <a href="#stpage331A">331 A</a>; thought by mankind to be unprofitable, 2. <a href="#stpage364A">364 A</a>; 3. <a href="#stpage392B">392 B</a>. </p><p class="ref"> -Honour, pleasures enjoyed by the lover of, 9. <a href="#stpage581C">581 C</a>, <a href="#stpage586E">586 E</a>:<br />—the +Honour, pleasures enjoyed by the lover of, 9. <a href="#stpage581C">581 C</a>, <a href="#stpage586E">586 E</a>:<br >—the ‘government of honour,’ <i>see</i> <a href="#Timocracy">Timocracy</a>. </p><p class="ref"> Hope, the comfort of the righteous in old age (Pindar), 1. <a href="#stpage331A">331 A</a>. @@ -30454,13 +30442,13 @@ Hope, the comfort of the righteous in old age (Pindar), 1. <a href="#stpage331A" Household cares, 5. <a href="#stpage465C">465 C</a>. </p><p class="ref"> Human interests, unimportance of, 10. <a href="#stpage604B">604 B</a> (cp. 6. <a href="#stpage486A">486 A</a>, <i>and</i> Theaet. 173; -Laws 1. 644 E; 7. 803);<br />—life, full of evils, 2. <a href="#stpage379C">379 C</a>; shortness of, -10. <a href="#stpage608D">608 D</a>;<br />—nature, incapable of doing many things well, 3. <a href="#stpage395B">395 B</a>;<br />—sacrifices, 8. <a href="#stpage565D">565 D</a>. <span class="pagenum"><a id="page356"></a>356</span> +Laws 1. 644 E; 7. 803);<br >—life, full of evils, 2. <a href="#stpage379C">379 C</a>; shortness of, +10. <a href="#stpage608D">608 D</a>;<br >—nature, incapable of doing many things well, 3. <a href="#stpage395B">395 B</a>;<br >—sacrifices, 8. <a href="#stpage565D">565 D</a>. <span class="pagenum"><a id="page356"></a>356</span> </p><p class="ref"> Hunger, 4. <a href="#stpage437E">437 E</a>, <a href="#stpage439A">439</a>; an inanition (<span class="transl" title="ke/nôsis">κένωσις</span>) of the body, 9. <a href="#stpage585A">585 A</a>. </p><p class="ref"> Hymns, to the gods, may be allowed in the State, 10: <a href="#stpage607A">607 A</a> [<i>cp.</i> Laws -3. 700 A; 7. 801 E];<br />—marriage hymns, 5. <a href="#stpage459E">459 E</a>. +3. 700 A; 7. 801 E];<br >—marriage hymns, 5. <a href="#stpage459E">459 E</a>. </p><p class="ref"> Hypothesis, in mathematics and in the intellectual world, 6. <a href="#stpage510A">510</a>; in the sciences, 7. <a href="#stpage533A">533</a>. @@ -30473,8 +30461,8 @@ Ida, altar of the gods on, 3. <a href="#stpage391E">391 E</a>. </p><p class="ref"> <a id="Idea">Idea</a> of good, the source of truth, 6. <a href="#stpage508A">508</a> (cp. <a href="#stpage505A">505</a>); a cause like the sun, <i>ib.</i> <a href="#stpage508A">508</a>; 7. <a href="#stpage516A">516</a>, <a href="#stpage517A">517</a>; must be apprehended by the lover of -knowledge, 7. <a href="#stpage534A">534</a>;<br />—ideas and phenomena, 5. <a href="#stpage476A">476</a>; 6. <a href="#stpage507A">507</a>;<br />—ideas and -hypotheses, 6. <a href="#stpage510A">510</a>;<br />—absolute ideas, 5. <a href="#stpage476A">476</a> [<i>cp.</i> Phaedo 65, 74; Parm. +knowledge, 7. <a href="#stpage534A">534</a>;<br >—ideas and phenomena, 5. <a href="#stpage476A">476</a>; 6. <a href="#stpage507A">507</a>;<br >—ideas and +hypotheses, 6. <a href="#stpage510A">510</a>;<br >—absolute ideas, 5. <a href="#stpage476A">476</a> [<i>cp.</i> Phaedo 65, 74; Parm. 133]; origin of abstract ideas, 7. <a href="#stpage523A">523</a>; nature of, 10. <a href="#stpage596A">596</a>; singleness of, <i>ib.</i> <a href="#stpage597A">597</a> [<i>cp.</i> Tim. 28, 51]. </p><p class="ref"> @@ -30505,7 +30493,7 @@ be formed in which they did not unite.</i> (Cp. Introduction, <a href="#pagelxix <a href="#pagexcvii">xcvii</a>).] </p><p class="ref"> Ideal state, is it possible? 5. <a href="#stpage471A">471</a>, <a href="#stpage473A">473</a>; 6. <a href="#stpage499A">499</a>; 7. <a href="#stpage540A">540</a> (cp. 7. <a href="#stpage520A">520</a>, -<i>and</i> Laws 4. 711 E; 5. 739); how to be commenced, 6. <a href="#stpage501A">501</a>; 7. <a href="#stpage540A">540</a>:<br />—ideals, +<i>and</i> Laws 4. 711 E; 5. 739); how to be commenced, 6. <a href="#stpage501A">501</a>; 7. <a href="#stpage540A">540</a>:<br >—ideals, value of, 5. <a href="#stpage472A">472</a>. For the ideal state, <i>see</i> <a href="#City">City</a>, <a href="#Constitution">Constitution</a>, <a href="#Education">Education</a>, <a href="#Guardians">Guardians</a>, <a href="#Ruler">Rulers</a>, etc. </p><p class="ref"> Ignorance, nature of, 5. <a href="#stpage477A">477</a>, <a href="#stpage478A">478</a>; an inanition (<span class="transl" title="ke/nôsis">κένωσις</span>) of the @@ -30605,30 +30593,30 @@ Juggling, 10. <a href="#stpage602D">602 D</a>. </p><p class="ref"> Just man, the, is at a disadvantage compared with the unjust (Thrasymachus), 1. <a href="#stpage343A">343</a>; is happy, <i>ib.</i> <a href="#stpage354A">354</a> [<i>cp.</i> Laws 1. 660 E]; attains -harmony in his soul, 4. <a href="#stpage443E">443 E</a>; proclaimed the happiest, 9. <a href="#stpage580A">580</a> foll.;<br />—just +harmony in his soul, 4. <a href="#stpage443E">443 E</a>; proclaimed the happiest, 9. <a href="#stpage580A">580</a> foll.;<br >—just men the friends of the gods, 10. <a href="#stpage613A">613</a> [<i>cp.</i> Phil. 39 E; Laws 4. 716 -D];<br />—just and unjust are at heart the same (Glaucon), 3. <a href="#stpage360A">360</a>. +D];<br >—just and unjust are at heart the same (Glaucon), 3. <a href="#stpage360A">360</a>. </p><p class="ref"> <a id="Justice">Justice</a>, = to speak the truth and pay one’s debts, 1. <a href="#stpage331A">331</a> foll.; <span class="pagenum"><a id="page358"></a>358</span> = the interest of the stronger, <i>ib.</i> <a href="#stpage338A">338</a>; 2. <a href="#stpage367A">367</a> [<i>cp.</i> Gorg. 489; Laws 4. 714 A]; = honour among thieves, 1. <a href="#stpage352A">352</a>; = the excellence of the -soul, <i>ib.</i> <a href="#stpage353A">353</a>:<br />—the art which gives good and evil to friends and +soul, <i>ib.</i> <a href="#stpage353A">353</a>:<br >—the art which gives good and evil to friends and enemies, <i>ib.</i> <a href="#stpage332A">332</a> foll., <a href="#stpage336A">336</a>; is a thief, <i>ib.</i> <a href="#stpage334A">334</a>; the proper virtue of man, <i>ib.</i> <a href="#stpage335A">335</a>; ‘sublime simplicity,’ <i>ib.</i> <a href="#stpage348A">348</a>; does not aim at excess, <i>ib.</i> <a href="#stpage349A">349</a>; identical with wisdom and virtue, <i>ib.</i> <a href="#stpage351A">351</a>; a principle of harmony, <a href="#stpage351A"><i>ibid.</i></a> (cp. 9. <a href="#stpage591D">591 D</a>); in the highest class of goods, 2. <a href="#stpage357A">357</a>, <a href="#stpage367D">367 D</a> [<i>cp.</i> Laws 1. 631 C]; the union of wisdom, temperance, and courage, 4. <a href="#stpage433A">433</a> [<i>cp.</i> Laws 1. 631 C]; a division of labour, <a href="#stpage433A"><i>ibid.</i></a> foll. (cp. <i>supra</i>, 1. <a href="#stpage332A">332</a>, <a href="#stpage349A">349</a>, -<a href="#stpage350A">350</a>, <i>and</i> 1 Alcib. 127):<br />—nature and origin of (Glaucon), 2. <a href="#stpage358A">358</a>, <a href="#stpage359A">359</a>; +<a href="#stpage350A">350</a>, <i>and</i> 1 Alcib. 127):<br >—nature and origin of (Glaucon), 2. <a href="#stpage358A">358</a>, <a href="#stpage359A">359</a>; conventional, <i>ib.</i> <a href="#stpage359A">359 A</a> [<i>cp.</i> Theaet. 172 A, 177 C; Laws 10. 889, 890]; praised for its consequences only (Adeimantus), <i>ib.</i> -<a href="#stpage362E">362 E</a>, <a href="#stpage366A">366</a>; a matter of appearance, <i>ib.</i> <a href="#stpage365A">365</a>:<br />—useful alike in war +<a href="#stpage362E">362 E</a>, <a href="#stpage366A">366</a>; a matter of appearance, <i>ib.</i> <a href="#stpage365A">365</a>:<br >—useful alike in war and peace, 1. <a href="#stpage333A">333</a>; can do no harm, <i>ib.</i> <a href="#stpage335A">335</a>; more precious than gold, -<i>ib.</i> <a href="#stpage336A">336</a>; toilsome, 2. <a href="#stpage364A">364</a>:<br />—compared to health, 4. <a href="#stpage444A">444</a>:<br />—the poets on, 2. <a href="#stpage363A">363</a>, <a href="#stpage364A">364</a>, -<a href="#stpage365E">365 E</a>:<br />—in perfection, <i>ib.</i> <a href="#stpage361A">361</a>:<br />—more profitable than injustice, 4. +<i>ib.</i> <a href="#stpage336A">336</a>; toilsome, 2. <a href="#stpage364A">364</a>:<br >—compared to health, 4. <a href="#stpage444A">444</a>:<br >—the poets on, 2. <a href="#stpage363A">363</a>, <a href="#stpage364A">364</a>, +<a href="#stpage365E">365 E</a>:<br >—in perfection, <i>ib.</i> <a href="#stpage361A">361</a>:<br >—more profitable than injustice, 4. <a href="#stpage445A">445</a>; 9. <a href="#stpage589A">589</a> foll.; superior to injustice, 9. <a href="#stpage589A">589</a>; final triumph of, -<i>ib.</i> <a href="#stpage580A">580</a>; 10. <a href="#stpage612A">612</a>, <a href="#stpage613A">613</a>:<br />—in the state, 2. <a href="#stpage369A">369</a>; 4. <a href="#stpage431A">431</a>; the same in the -individual and the state, 4. <a href="#stpage435A">435</a> foll., <a href="#stpage441A">441</a> foll.:<br />—absolute justice, 5. <a href="#stpage479E">479 E</a>; 6. <a href="#stpage501B">501 B</a>; 7. <a href="#stpage517E">517 E</a>. +<i>ib.</i> <a href="#stpage580A">580</a>; 10. <a href="#stpage612A">612</a>, <a href="#stpage613A">613</a>:<br >—in the state, 2. <a href="#stpage369A">369</a>; 4. <a href="#stpage431A">431</a>; the same in the +individual and the state, 4. <a href="#stpage435A">435</a> foll., <a href="#stpage441A">441</a> foll.:<br >—absolute justice, 5. <a href="#stpage479E">479 E</a>; 6. <a href="#stpage501B">501 B</a>; 7. <a href="#stpage517E">517 E</a>. </p><p class="ref"> Justice. [<i>The search for justice is the groundwork or foundation of the Republic, which commences with an enquiry into its nature and ends @@ -30665,21 +30653,21 @@ life.</i>] </p> <p> </p><h3 id="indexK">K.</h3> <p class="ref"> -King, the Great, 8. <a href="#stpage553D">553 D</a>:<br />—pleasure of the king and the tyrant -compared, 9. <a href="#stpage587A">587</a> foll.;<br />—kings and philosophers, 5. <a href="#stpage473A">473</a> (cp. 6. <a href="#stpage487E">487 E</a>, +King, the Great, 8. <a href="#stpage553D">553 D</a>:<br >—pleasure of the king and the tyrant +compared, 9. <a href="#stpage587A">587</a> foll.;<br >—kings and philosophers, 5. <a href="#stpage473A">473</a> (cp. 6. <a href="#stpage487E">487 E</a>, <a href="#stpage498A">498</a> foll., <a href="#stpage501E">501 E</a> foll.; 7. <a href="#stpage540A">540</a>; 8. <a href="#stpage543A">543</a>; 9. <a href="#stpage592A">592</a>). </p><p class="ref"> Kisses, the reward of the brave warrior, 5. <a href="#stpage468C">468 C</a>. </p><p class="ref"> -<a id="Knowledge">Knowledge</a> (<span class="transl" title="e)pistê/mê, gignô/skein">ἐπιστήμη, γιγνώσκειν</span>), = knowledge of ideas, 6. <a href="#stpage484A">484</a>;<br />—nature +<a id="Knowledge">Knowledge</a> (<span class="transl" title="e)pistê/mê, gignô/skein">ἐπιστήμη, γιγνώσκειν</span>), = knowledge of ideas, 6. <a href="#stpage484A">484</a>;<br >—nature of, 5. <a href="#stpage477A">477</a>, <a href="#stpage478A">478</a>; classed among faculties, <i>ib.</i> <a href="#stpage477A">477</a>; 6. <a href="#stpage511E">511 E</a>; -7. <a href="#stpage533E">533 E</a>;<br />—previous, to birth, 7. <a href="#stpage518C">518 C</a>;<br />—how far given by sense, <i>ib.</i> -<a href="#stpage529A">529</a> [<i>cp.</i> Phaedo 75];<br />—should not be acquired under compulsion, <i>ib.</i> -<a href="#stpage536E">536 E</a>;<br />—the foundation of courage, 4. <a href="#stpage429A">429</a> [<i>cp.</i> Laches 193, 197; Protag. -350, 360];<br />—knowledge and opinion, 5. <a href="#stpage476A">476</a>–478; 6. <a href="#stpage508A">508</a>, <a href="#stpage510A">510 A</a>; 7. <a href="#stpage534A">534</a>; -knowledge and pleasure, 6. <a href="#stpage505A">505</a>; knowledge and wisdom, 4. <a href="#stpage428A">428</a>;<br />—the -highest knowledge, 6. <a href="#stpage504A">504</a>; 7. <a href="#stpage514A">514</a> foll.;<br />—unity of knowledge, 5. <a href="#stpage479A">479</a> [<i>cp.</i> Phaedo 101];<br />—the best knowledge, 10. <a href="#stpage618A">618</a>;<br />—knowledge of shadows, -6. <a href="#stpage511D">511 D</a>; 7. <a href="#stpage534A">534 A</a>:<br />—love of knowledge characteristic of the +7. <a href="#stpage533E">533 E</a>;<br >—previous, to birth, 7. <a href="#stpage518C">518 C</a>;<br >—how far given by sense, <i>ib.</i> +<a href="#stpage529A">529</a> [<i>cp.</i> Phaedo 75];<br >—should not be acquired under compulsion, <i>ib.</i> +<a href="#stpage536E">536 E</a>;<br >—the foundation of courage, 4. <a href="#stpage429A">429</a> [<i>cp.</i> Laches 193, 197; Protag. +350, 360];<br >—knowledge and opinion, 5. <a href="#stpage476A">476</a>–478; 6. <a href="#stpage508A">508</a>, <a href="#stpage510A">510 A</a>; 7. <a href="#stpage534A">534</a>; +knowledge and pleasure, 6. <a href="#stpage505A">505</a>; knowledge and wisdom, 4. <a href="#stpage428A">428</a>;<br >—the +highest knowledge, 6. <a href="#stpage504A">504</a>; 7. <a href="#stpage514A">514</a> foll.;<br >—unity of knowledge, 5. <a href="#stpage479A">479</a> [<i>cp.</i> Phaedo 101];<br >—the best knowledge, 10. <a href="#stpage618A">618</a>;<br >—knowledge of shadows, +6. <a href="#stpage511D">511 D</a>; 7. <a href="#stpage534A">534 A</a>:<br >—love of knowledge characteristic of the Hellenes, 4. <a href="#stpage435E">435 E</a>; peculiar to the rational element of the soul, 9. <a href="#stpage581B">581 B</a>. </p> @@ -30688,8 +30676,8 @@ Hellenes, 4. <a href="#stpage435E">435 E</a>; peculiar to the rational element o Labour, division of, 2. <a href="#stpage370A">370</a>, <a href="#stpage374A">374 A</a>; 3. <a href="#stpage394E">394 E</a>, <a href="#stpage395B">395 B</a>, <a href="#stpage397E">397 E</a>; 4. <a href="#stpage423E">423 E</a>, <a href="#stpage433A">433 A</a>, <a href="#stpage435A">435 A</a>, <a href="#stpage441E">441 E</a>, <a href="#stpage443A">443</a>, <a href="#stpage453B">453 B</a> [<i>cp.</i> Laws 8. 846, 847]. </p><p class="ref"> -<a id="Lacedaemon">Lacedaemon</a>, owes its good order to Lycurgus, 10. <a href="#stpage599E">599 E</a>;<br />—constitution of, - commonly extolled, 8. <a href="#stpage544D">544 D</a>; a timocracy, <i>ib.</i> <a href="#stpage545B">545 B</a>:<br />—Lacedaemonians +<a id="Lacedaemon">Lacedaemon</a>, owes its good order to Lycurgus, 10. <a href="#stpage599E">599 E</a>;<br >—constitution of, + commonly extolled, 8. <a href="#stpage544D">544 D</a>; a timocracy, <i>ib.</i> <a href="#stpage545B">545 B</a>:<br >—Lacedaemonians first after the Cretans to strip in the gymnasia, 5. <a href="#stpage452D">452 D</a>. </p><p class="ref"> Lachesis, turns the spindle of Necessity together with Clotho and @@ -30731,19 +30719,19 @@ Licence, begins in music, 4. <a href="#stpage424E">424 E</a> [<i>cp.</i> Laws 3. </p><p class="ref"> Licentiousness forbidden, 5. <a href="#stpage458A">458</a>. <span class="pagenum"><a id="page360"></a>360</span> </p><p class="ref"> -Lie, a, hateful to the philosopher, 6. <a href="#stpage490C">490 C</a> (cp. <i>supra</i> <a href="#stpage486E">486 E</a>);<br />—the -true lie and the lie in words, 2. <a href="#stpage382A">382</a>;<br />—the royal lie (<span class="transl" title="gennai/on pseu=dos">γενναίον ψεῦδος</span>), - 3. <a href="#stpage414A">414</a>;<br />—rulers of the state may lie, 2. <a href="#stpage382A">382</a>; 3. <a href="#stpage389A">389 A</a>, <a href="#stpage414C">414 C</a>; 5. <a href="#stpage459D">459 D</a>;<br />—the - Gods not to be represented as lying, 2. <a href="#stpage382A">382</a>;<br />—lies of the poets, +Lie, a, hateful to the philosopher, 6. <a href="#stpage490C">490 C</a> (cp. <i>supra</i> <a href="#stpage486E">486 E</a>);<br >—the +true lie and the lie in words, 2. <a href="#stpage382A">382</a>;<br >—the royal lie (<span class="transl" title="gennai/on pseu=dos">γενναίον ψεῦδος</span>), + 3. <a href="#stpage414A">414</a>;<br >—rulers of the state may lie, 2. <a href="#stpage382A">382</a>; 3. <a href="#stpage389A">389 A</a>, <a href="#stpage414C">414 C</a>; 5. <a href="#stpage459D">459 D</a>;<br >—the + Gods not to be represented as lying, 2. <a href="#stpage382A">382</a>;<br >—lies of the poets, <i>ib.</i> <a href="#stpage377A">377</a> foll.; 3. <a href="#stpage386A">386</a>, <a href="#stpage408B">408 B</a> (cp. 10. <a href="#stpage597A">597</a> foll.). </p><p class="ref"> -Life in the early state, 2. <a href="#stpage372A">372</a>;<br />—loses its zest in old age, 1. <a href="#stpage329A">329 A</a>; +Life in the early state, 2. <a href="#stpage372A">372</a>;<br >—loses its zest in old age, 1. <a href="#stpage329A">329 A</a>; full of evils, 2. <a href="#stpage379C">379 C</a>; intolerable without virtue, 4. <a href="#stpage445A">445</a>; shortness -of, compared to eternity, 10. <a href="#stpage608D">608 D</a>;<br />—the life of virtue toilsome, 2. -<a href="#stpage364D">364 D</a>;<br />—the just or the unjust, which is the more advantageous? <i>ib.</i> -<a href="#stpage347A">347</a> foll.;<br />—three kinds of lives among men, 9. <a href="#stpage581A">581</a>;<br />—life of women ought -to resemble that of men, 5. <a href="#stpage451A">451</a> foll. [<i>cp.</i> Laws 7. 804 E];<br />—the -necessities of life, 2. <a href="#stpage369A">369</a>, <a href="#stpage373A">373 A</a>;<br />—the prime of life, 5. <a href="#stpage460E">460 E</a>. +of, compared to eternity, 10. <a href="#stpage608D">608 D</a>;<br >—the life of virtue toilsome, 2. +<a href="#stpage364D">364 D</a>;<br >—the just or the unjust, which is the more advantageous? <i>ib.</i> +<a href="#stpage347A">347</a> foll.;<br >—three kinds of lives among men, 9. <a href="#stpage581A">581</a>;<br >—life of women ought +to resemble that of men, 5. <a href="#stpage451A">451</a> foll. [<i>cp.</i> Laws 7. 804 E];<br >—the +necessities of life, 2. <a href="#stpage369A">369</a>, <a href="#stpage373A">373 A</a>;<br >—the prime of life, 5. <a href="#stpage460E">460 E</a>. </p><p class="ref"> Light, 6. <a href="#stpage507E">507 E</a>. Cp. <a href="#Sight">Sight</a>, <a href="#Vision">Vision</a>. </p><p class="ref"> @@ -30755,9 +30743,9 @@ Literature (<span class="transl" title="lo/goi">λόγοι</span>), included und </p><p class="ref"> Litigation, the love of, ignoble, 3. <a href="#stpage405A">405</a>. </p><p class="ref"> -<a id="Logic">Logic</a>; method of residues, 4. <a href="#stpage427A">427</a>;<br />—accidents and essence distinguished, 5. <a href="#stpage454A">454</a>;<br />—nature - of opposition, 4. <a href="#stpage436A">436</a>;<br />—categories, <span class="transl" title="pro/s ti">πρός τι</span>, -4. <a href="#stpage437A">437</a>; quality and relation, <a href="#stpage437A"><i>ibid.</i></a>;<br />—fallacies, 6. <a href="#stpage487A">487</a>. For Plato’s +<a id="Logic">Logic</a>; method of residues, 4. <a href="#stpage427A">427</a>;<br >—accidents and essence distinguished, 5. <a href="#stpage454A">454</a>;<br >—nature + of opposition, 4. <a href="#stpage436A">436</a>;<br >—categories, <span class="transl" title="pro/s ti">πρός τι</span>, +4. <a href="#stpage437A">437</a>; quality and relation, <a href="#stpage437A"><i>ibid.</i></a>;<br >—fallacies, 6. <a href="#stpage487A">487</a>. For Plato’s method of definitions, <i>see</i> <a href="#Knowledge">Knowledge</a>, <a href="#Temperance">Temperance</a>; and cp. <a href="#Dialectic">Dialectic</a>, <a href="#Metaphysics">Metaphysic</a>. </p><p class="ref"> @@ -30769,9 +30757,9 @@ democracy, 8. <a href="#stpage557A">557 A</a>. Love of the beautiful, 3. <a href="#stpage402A">402</a>, <a href="#stpage403A">403</a> [<i>cp.</i> 1 Alcib. 131]; bodily love and true love, <i>ib.</i> <a href="#stpage403A">403</a>; love and the love of knowledge, 5. <a href="#stpage474A">474</a> foll.; is of the whole, not of the part, <i>ib.</i> C, <a href="#stpage475B">475 B</a>; 6. <a href="#stpage485B">485 B</a>; - a tyrant, 9. <a href="#stpage573B">573 B</a>, <a href="#stpage574E">574 E</a> (cp. 1. <a href="#stpage329B">329 B</a>):<br />—familiarities which may be allowed + a tyrant, 9. <a href="#stpage573B">573 B</a>, <a href="#stpage574E">574 E</a> (cp. 1. <a href="#stpage329B">329 B</a>):<br >—familiarities which may be allowed between the lover and the beloved, -3. <a href="#stpage403B">403 B</a>:<br />—lovers’ names, 5. <a href="#stpage474A">474</a>:<br />—lovers of wine, <i>ib.</i> <a href="#stpage475A">475 A</a>:<br />—lovers +3. <a href="#stpage403B">403 B</a>:<br >—lovers’ names, 5. <a href="#stpage474A">474</a>:<br >—lovers of wine, <i>ib.</i> <a href="#stpage475A">475 A</a>:<br >—lovers of beautiful sights and sounds, <i>ib.</i> <a href="#stpage476B">476 B</a>, <a href="#stpage479A">479 A</a>, <a href="#stpage480A">480</a>. </p><p class="ref"> Luxury in the state, 2. <a href="#stpage372A">372</a>, <a href="#stpage373A">373</a>; a cause of disease, 3. <a href="#stpage405E">405 E</a>; would @@ -30782,7 +30770,7 @@ not give happiness to the citizens, 4. <a href="#stpage420A">420</a>, <a href="# </p><p class="ref"> Lycurgus, the author of the greatness of Lacedaemon, 10. <a href="#stpage599E">599 E</a>. </p><p class="ref"> -Lydia, kingdom of, obtained by Gyges, 2. <a href="#stpage359C">359 C</a>:<br />—Lydian harmonies, +Lydia, kingdom of, obtained by Gyges, 2. <a href="#stpage359C">359 C</a>:<br >—Lydian harmonies, to be rejected, 3. <a href="#stpage398E">398 E</a> foll. </p><p class="ref"> Lying, a privilege of the state, 3. <a href="#stpage389A">389 A</a>, <a href="#stpage414C">414 C</a>; 5. <a href="#stpage459D">459 D</a>. @@ -30809,10 +30797,10 @@ Maker, the, not so good a judge as the user, 10. <a href="#stpage601C">601 C</a> ‘the form and likeness of God,’ 6. <a href="#stpage501B">501 B</a> [<i>cp.</i> Phaedr. 248 A; Theaet. 176 C; Laws 4. 716 D]; his unimportance, 10. <a href="#stpage604B">604 B</a> (cp. 6. <a href="#stpage486A">486 A</a>, <span class="pagenum"><a id="page361"></a>361</span> <i>and</i> Laws 1. 644 E; 7. 803); has the power to choose his own destiny, -10. <a href="#stpage617E">617 E</a>;<br />—the one best man, 6. <a href="#stpage502A">502</a> [<i>cp.</i> Pol. 301]:<br />—Men are not just +10. <a href="#stpage617E">617 E</a>;<br >—the one best man, 6. <a href="#stpage502A">502</a> [<i>cp.</i> Pol. 301]:<br >—Men are not just of their own will, 2. <a href="#stpage366C">366 C</a>; unite in the state in order to supply -each other’s wants, <i>ib.</i> <a href="#stpage369A">369</a>;<br />—the nature of men and women, 5. <a href="#stpage453A">453</a>–455;<br />—analogy - of men and animals, <i>ib.</i> <a href="#stpage459A">459</a>;<br />—three classes of, 9. <a href="#stpage581A">581</a>. +each other’s wants, <i>ib.</i> <a href="#stpage369A">369</a>;<br >—the nature of men and women, 5. <a href="#stpage453A">453</a>–455;<br >—analogy + of men and animals, <i>ib.</i> <a href="#stpage459A">459</a>;<br >—three classes of, 9. <a href="#stpage581A">581</a>. </p><p class="ref"> Manners, influenced by education, 4. <a href="#stpage424A">424</a>, <a href="#stpage425A">425</a>; cannot be made the subject of legislation, <a href="#stpage425A"><i>ibid.</i></a>; freedom of, in democracies, 8. <a href="#stpage563A">563 A</a>. @@ -30823,17 +30811,17 @@ subject of legislation, <a href="#stpage425A"><i>ibid.</i></a>; freedom of, in d 4. <a href="#stpage426A">426</a>; wrong in their notions about the honourable and the good, 6. <a href="#stpage493E">493 E</a>; would lose their harsh feeling towards philosophy if they could see the true philosopher, <i>ib.</i> <a href="#stpage500A">500</a>; their pleasures and pains, 9. -<a href="#stpage586A">586</a>;<br />—‘the great beast,’ 6. <a href="#stpage493A">493</a>. Cp. <a href="#Multitude">Multitude</a>. +<a href="#stpage586A">586</a>;<br >—‘the great beast,’ 6. <a href="#stpage493A">493</a>. Cp. <a href="#Multitude">Multitude</a>. </p><p class="ref"> Marionette players, 7. <a href="#stpage514B">514 B</a>. </p><p class="ref"> <a id="Marriage">Marriage</a>, holiness of, 5. <a href="#stpage458E">458 E</a>, <a href="#stpage459A">459</a>; age for, <i>ib.</i> <a href="#stpage460A">460</a>; prayers and -sacrifices at, <a href="#stpage460A"><i>ibid.</i></a>;<br />—marriage festivals, <i>ib.</i> <a href="#stpage459A">459</a>, <a href="#stpage460A">460</a>. +sacrifices at, <a href="#stpage460A"><i>ibid.</i></a>;<br >—marriage festivals, <i>ib.</i> <a href="#stpage459A">459</a>, <a href="#stpage460A">460</a>. </p><p class="ref"> Marsyas, Apollo to be preferred to, 3. <a href="#stpage399E">399 E</a>. </p><p class="ref"> -<a id="Mathematics">Mathematics</a>, 7. <a href="#stpage522A">522</a>–532; use of hypotheses in, 6. <a href="#stpage510A">510</a>;<br />—mathematical -notions perceived by a faculty of the soul, 6. <a href="#stpage511C">511 C</a>:<br />—the mathematician not +<a id="Mathematics">Mathematics</a>, 7. <a href="#stpage522A">522</a>–532; use of hypotheses in, 6. <a href="#stpage510A">510</a>;<br >—mathematical +notions perceived by a faculty of the soul, 6. <a href="#stpage511C">511 C</a>:<br >—the mathematician not usually a dialectician, 7. <a href="#stpage531E">531 E</a>. </p><p class="ref"> Mean, happiness of the, 10. <a href="#stpage619A">619 A</a> [<i>cp.</i> Laws 3. 679 A; 5. 728 E; @@ -30849,7 +30837,7 @@ Meat, roast, the best diet for soldiers, 3. <a href="#stpage404D">404 D</a>. <a id="Medicine">Medicine</a>, cause of, 3. <a href="#stpage405A">405</a>; not intended to preserve unhealthy and intemperate subjects, <i>ib.</i> <a href="#stpage406A">406</a> foll., <a href="#stpage408A">408 A</a>; 4. <a href="#stpage426A">426 A</a> [<i>cp.</i> Tim. 89 B]; the two kinds of, 5. <a href="#stpage459A">459</a> [<i>cp.</i> Laws 4. 720]; use of incantations - in, 4. <a href="#stpage426A">426 A</a>;<br />—analogy of, employed in the definition of justice, 1. <a href="#stpage332C">332 C</a>. + in, 4. <a href="#stpage426A">426 A</a>;<br >—analogy of, employed in the definition of justice, 1. <a href="#stpage332C">332 C</a>. </p><p class="ref"> Megara, battle of, 2. <a href="#stpage368A">368 A</a>. </p><p class="ref"> @@ -30867,8 +30855,8 @@ Mental blindness, causes of, 7. <a href="#stpage518A">518</a>. </p><p class="ref"> Merchants, necessary in the state, 2. <a href="#stpage371A">371</a>. </p><p class="ref"> -<a id="Metaphysics">Metaphysics</a>; absolute ideas, 5. <a href="#stpage476A">476</a>;<br />—abstract and relative ideas, 7. -<a href="#stpage524A">524</a>;<br />—analysis of knowledge, 6. <a href="#stpage510A">510</a>;<br />—qualifications of relative and +<a id="Metaphysics">Metaphysics</a>; absolute ideas, 5. <a href="#stpage476A">476</a>;<br >—abstract and relative ideas, 7. +<a href="#stpage524A">524</a>;<br >—analysis of knowledge, 6. <a href="#stpage510A">510</a>;<br >—qualifications of relative and correlative, 4. <a href="#stpage437A">437</a> foll.; 7. <a href="#stpage524A">524</a>. Cp. <a href="#Idea">Idea</a>, <a href="#Logic">Logic</a>. </p><p class="ref"> Metempsychosis, 10. <a href="#stpage617A">617</a>. Cp. <a href="#Soul">Soul</a>. @@ -30907,7 +30895,7 @@ state in which one rules, 4. <a href="#stpage445C">445 C</a> (cp. 9. <a href="#s happiest form of government, 9. <a href="#stpage576E">576 E</a> (cp. <a href="#stpage580C">580 C</a>, <a href="#stpage587B">587 B</a>). </p><p class="ref"> Money, needed in the state, 2. <a href="#stpage371B">371 B</a> [<i>cp.</i> Laws 11. 918]; not necessary -in order to carry on war, 4. <a href="#stpage423A">423</a>;<br />—love of, among the Egyptians and +in order to carry on war, 4. <a href="#stpage423A">423</a>;<br >—love of, among the Egyptians and Phoenicians, <i>ib.</i> <a href="#stpage435E">435 E</a>; characteristic of timocracy and oligarchy, 8. <a href="#stpage548A">548 A</a>, <a href="#stpage553A">553</a>, <a href="#stpage562A">562 A</a>; referred to the appetitive element of the soul, 9. <a href="#stpage580E">580 E</a>; despicable, <i>ib.</i> <a href="#stpage589E">589 E</a>, <a href="#stpage590C">590 C</a> (cp. 3. <a href="#stpage390E">390 E</a>). @@ -30925,7 +30913,7 @@ Motherland, a Cretan word, 9. <a href="#stpage575E">575 E</a> [<i>cp.</i> Menex. </p><p class="ref"> Mothers in the state, 5. <a href="#stpage460A">460</a>. </p><p class="ref"> -Motion and rest, 4. <a href="#stpage436A">436</a>;<br />—motion of the stars, 7. <a href="#stpage529A">529</a>, <a href="#stpage530A">530</a>; 10. <a href="#stpage616E">616 E</a>. +Motion and rest, 4. <a href="#stpage436A">436</a>;<br >—motion of the stars, 7. <a href="#stpage529A">529</a>, <a href="#stpage530A">530</a>; 10. <a href="#stpage616E">616 E</a>. </p><p class="ref"> <a id="Multitude">Multitude</a>, the, the great Sophist, 6. <a href="#stpage492A">492</a>; their madness, <i>ib.</i> <a href="#stpage496C">496 C</a>. Cp. <a href="#Many">Many</a>. @@ -30936,7 +30924,7 @@ Muses, the, Musaeus and Orpheus the children of, 2. <a href="#stpage364E">364 E< </p><p class="ref"> <a id="Music">Music</a>, to be taught before gymnastic, 2. <a href="#stpage376E">376 E</a> (cp. 3. <a href="#stpage403C">403 C</a>); includes literature (<span class="transl" title="lo/goi">λόγοι</span>), 2. -<a href="#stpage376E">376 E</a>;<br />—in education, <i>ib.</i> <a href="#stpage377A">377</a> foll.; 3. <a href="#stpage398A">398</a> foll.; 7. <a href="#stpage522A">522 A</a> (<i>see</i> +<a href="#stpage376E">376 E</a>;<br >—in education, <i>ib.</i> <a href="#stpage377A">377</a> foll.; 3. <a href="#stpage398A">398</a> foll.; 7. <a href="#stpage522A">522 A</a> (<i>see</i> <a href="#Poetry">Poetry</a>, <a href="#Poets">Poets</a>, <i>and cp.</i> Protag. 326; Laws 2. 654, 660); complexity in, to be rejected, 3. <a href="#stpage397A">397</a> [<i>cp.</i> Laws 7. 812]; the severe and the vulgar kind, <a href="#stpage397A"><i>ibid.</i></a> [<i>cp.</i> Laws 7. 802]; the end of, the love of beauty, <i>ib.</i> <a href="#stpage403C">403 C</a>; like gymnastic, should be studied throughout life, <a href="#stpage403C"><i>ibid.</i></a>; the @@ -30949,7 +30937,7 @@ Music. [<i>Music to the ancients had a far wider significance than to us. It was opposed to gymnastic as ‘mental’ to ‘bodily’ training, and included equally reading and writing, mathematics, harmony, poetry, and music strictly speaking: drawing, as Aristotle tells us</i> (Pol. -viii. 3, § 1), <i>was sometimes made a separate division.</i><br />I. <i>Music</i> (<i>in +viii. 3, § 1), <i>was sometimes made a separate division.</i><br >I. <i>Music</i> (<i>in this wider sense</i>), <i>Plato says, should precede gymnastic; and, according to a remarkable passage in the Protagoras</i> (325 C), <i>the pupils in a Greek school were actually instructed in reading and @@ -30962,7 +30950,7 @@ years in learning to read and write, and another three years in music</i> (Laws 7. 810). <i>This agrees very fairly with the selection of the</i> <span class="pagenum"><a id="page363"></a>363</span> <i>most promising youth at the age of twenty</i> (Rep. 7. <a href="#stpage537A">537</a>), <i>as it would allow a corresponding period of three years for gymnastic training.</i> -<br />II. <i>Music, strictly so called, plays a great part in Plato’s scheme +<br >II. <i>Music, strictly so called, plays a great part in Plato’s scheme of education. He hopes by its aid to make the lives of his youthful scholars harmonious and gracious, and to implant in their souls true conceptions of good and evil. Music is a gift of the Gods to men, @@ -30985,9 +30973,9 @@ We regard the change as inevitable, and not perhaps wholly to be regretted: to Plato it was a cause rather than a sign of the decline of Hellas.</i>] </p><p class="ref"> -Musical amateurs, 5. <a href="#stpage475A">475</a>;<br />—education, 2. <a href="#stpage377A">377</a>; 3. <a href="#stpage398A">398</a> foll.; 7. <a href="#stpage522A">522 A</a>;<br />—instruments, +Musical amateurs, 5. <a href="#stpage475A">475</a>;<br >—education, 2. <a href="#stpage377A">377</a>; 3. <a href="#stpage398A">398</a> foll.; 7. <a href="#stpage522A">522 A</a>;<br >—instruments, the more complex kinds of, rejected, 3. <a href="#stpage399A">399</a> [<i>cp.</i> Laws -7. 812 D];<br />—modes, <i>ib.</i> <a href="#stpage397A">397</a>–399; changes in, involve changes in the laws, +7. 812 D];<br >—modes, <i>ib.</i> <a href="#stpage397A">397</a>–399; changes in, involve changes in the laws, 4. <a href="#stpage424C">424 C</a>. </p><p class="ref"> Mysteries, 2. <a href="#stpage365A">365 A</a>, <a href="#stpage366A">366 A</a>, <a href="#stpage378A">378 A</a>; 8. <a href="#stpage560E">560 E</a>. @@ -31011,7 +30999,7 @@ Necessities, the, of life, 2. <a href="#stpage368A">368</a>, <a href="#stpage373 </p><p class="ref"> Necessity, the mother of the Fates, 10. <a href="#stpage616A">616</a>, <a href="#stpage617A">617</a>, <a href="#stpage621A">621 A</a>. </p><p class="ref"> -Necessity, the, ‘which lovers know,’ 5. <a href="#stpage458E">458 E</a>;<br />—the ‘necessity of +Necessity, the, ‘which lovers know,’ 5. <a href="#stpage458E">458 E</a>;<br >—the ‘necessity of Diomede,’ 6. <a href="#stpage493D">493 D</a>. </p><p class="ref"> Nemesis, 5. <a href="#stpage451A">451 A</a>. @@ -31030,7 +31018,7 @@ Not-being, 5. <a href="#stpage477A">477</a>. </p><p class="ref"> Novelties in music and gymnastic to be discouraged, 4. <a href="#stpage424A">424</a>. </p><p class="ref"> -Number, said to have been invented by Palamedes, 7. <a href="#stpage522D">522 D</a>;<br />—the +Number, said to have been invented by Palamedes, 7. <a href="#stpage522D">522 D</a>;<br >—the number of the State, 8. <a href="#stpage546A">546</a>. </p> <p> </p><h3 id="indexO">O.</h3> @@ -31045,14 +31033,14 @@ Odysseus and Alcinous, 10. <a href="#stpage614B">614 B</a>; chooses the lot of a Office, not desired by the good ruler, 7. <a href="#stpage520A">520 A</a>. </p><p class="ref"> Old age, complaints against, 1. <a href="#stpage329A">329</a>; Sophocles quoted in regard to, -<a href="#stpage329A"><i>ibid.</i></a>; wealth a comforter of age, <a href="#stpage329A"><i>ibid.</i>;</a><br />—old men think more of the -future life, <i>ib.</i> <a href="#stpage330A">330</a>; not students, 7. <a href="#stpage536A">536</a> [<i>cp.</i> Laches 189];<br />—the older +<a href="#stpage329A"><i>ibid.</i></a>; wealth a comforter of age, <a href="#stpage329A"><i>ibid.</i>;</a><br >—old men think more of the +future life, <i>ib.</i> <a href="#stpage330A">330</a>; not students, 7. <a href="#stpage536A">536</a> [<i>cp.</i> Laches 189];<br >—the older to bear rule in the state, 3. <a href="#stpage412A">412</a> [<i>cp.</i> Laws 3. 690 A; 4. 714 E]; to be over the younger, 5. <a href="#stpage465A">465 A</a> [<i>cp.</i> Laws 4. 721 D; 9. 879 C; 11. 917 A]. </p><p class="ref"> Oligarchy, a form of government which has many evils, 8. <a href="#stpage544A">544</a>, <a href="#stpage551A">551</a>, <a href="#stpage552A">552</a>; origin of, <i>ib.</i> <a href="#stpage550A">550</a>; nature of, <a href="#stpage550A"><i>ibid.</i></a>; always divided against -itself, <i>ib.</i> <a href="#stpage551D">551 D</a>, <a href="#stpage554E">554 E</a><br />—the oligarchical man, 8. <a href="#stpage553A">553</a>; a miser, +itself, <i>ib.</i> <a href="#stpage551D">551 D</a>, <a href="#stpage554E">554 E</a><br >—the oligarchical man, 8. <a href="#stpage553A">553</a>; a miser, <i>ib.</i> <a href="#stpage555A">555</a>; his place in regard to pleasure, 9. <a href="#stpage587A">587</a>. </p><p class="ref"> Olympian Zeus, the Saviour, 9. <a href="#stpage583B">583 B</a>. @@ -31065,7 +31053,7 @@ One, the, study of, draws the mind to the contemplation of true being, </p><p class="ref"> Opinion and knowledge, 5. <a href="#stpage476A">476</a>–478; 6. <a href="#stpage508D">508 D</a>, <a href="#stpage510A">510 A</a>; 7. <a href="#stpage534A">534</a>; the lovers of opinion, 5. <a href="#stpage479A">479</a>, <a href="#stpage480A">480</a>; a blind guide, 6. <a href="#stpage506A">506</a>; objects of -opinion and intellect classified, 7. <a href="#stpage534A">534</a> (cp. 5. <a href="#stpage476A">476</a>);<br />—true opinion +opinion and intellect classified, 7. <a href="#stpage534A">534</a> (cp. 5. <a href="#stpage476A">476</a>);<br >—true opinion and courage, 4. <a href="#stpage429A">429</a>, <a href="#stpage430A">430</a> (cp. <a href="#Courage">Courage</a>). </p><p class="ref"> Opposites, qualification of, 4. <a href="#stpage436A">436</a>; in nature, 5. <a href="#stpage454A">454</a>, <a href="#stpage475E">475 E</a>. Cp. @@ -31074,7 +31062,7 @@ Opposites, qualification of, 4. <a href="#stpage436A">436</a>; in nature, 5. <a Oppositions in the soul, 10. <a href="#stpage603D">603 D</a>. </p><p class="ref"> Orpheus, child of the Moon and the Muses, 2. <a href="#stpage364E">364 E</a>; soul of, chooses a -swan’s life, 10. <a href="#stpage620A">620 A</a>;<br />—quoted, 2. <a href="#stpage364E">364 E</a>. +swan’s life, 10. <a href="#stpage620A">620 A</a>;<br >—quoted, 2. <a href="#stpage364E">364 E</a>. </p> <p> </p><h3 id="indexP">P.</h3> <p class="ref"> @@ -31084,7 +31072,7 @@ Pain, cessation of, causes pleasure, 9. <a href="#stpage583D">583 D</a> [<i>cp.< Phil. 51 A]; a motion of the soul, <i>ib.</i> <a href="#stpage583E">E</a>. </p><p class="ref"> Painters, 10. <a href="#stpage596A">596</a>, <a href="#stpage597A">597</a>; are imitators, ib. <a href="#stpage597A">597</a> [<i>cp.</i> Soph. 234]; painters -and poets, <i>ib.</i> <a href="#stpage597A">597</a>, <a href="#stpage603A">603</a>, <a href="#stpage605A">605</a>:<br />—‘the +and poets, <i>ib.</i> <a href="#stpage597A">597</a>, <a href="#stpage603A">603</a>, <a href="#stpage605A">605</a>:<br >—‘the painter of constitutions,’ 6. <a href="#stpage501A">501</a>. </p><p class="ref"> Painting, in light and shade, 10. <a href="#stpage602C">602 C</a>. @@ -31148,9 +31136,9 @@ Personalities, avoided by the philosopher, 6. <a href="#stpage500B">500 B</a> [< </p><p class="ref"> <a id="Personification">Personification</a>; the argument compared to a search or chase, 2. <a href="#stpage368C">368 C</a>; 4. <a href="#stpage427C">427 C</a>, <a href="#stpage432A">432</a>; to a stormy sea, 4. <a href="#stpage441B">441 B</a>; to an ocean, 5. <a href="#stpage453D">453 D</a>; to a game of draughts, 6. <a href="#stpage487B">487 B</a>; to a journey, 7. <a href="#stpage532E">532 E</a>; to a charm, 10. -<a href="#stpage608A">608 A</a>;<br />—‘has travelled a long way,’ 6. <a href="#stpage484A">484 A</a>;<br />—‘veils her face,’ <i>ib.</i> <a href="#stpage503A">503 A</a>;<br />—‘following in the footsteps of the argument,’ 2. <a href="#stpage365C">365 C</a>;<br />—‘whither - the argument may blow, thither we go,’ 3. <a href="#stpage394D">394 D</a>;<br />—‘a swarm of -words,’ 5. <a href="#stpage450B">450 B</a>;<br />—the three waves, <i>ib.</i> <a href="#stpage457C">457 C</a>, <a href="#stpage472A">472 A</a>, <a href="#stpage473C">473 C</a>. +<a href="#stpage608A">608 A</a>;<br >—‘has travelled a long way,’ 6. <a href="#stpage484A">484 A</a>;<br >—‘veils her face,’ <i>ib.</i> <a href="#stpage503A">503 A</a>;<br >—‘following in the footsteps of the argument,’ 2. <a href="#stpage365C">365 C</a>;<br >—‘whither + the argument may blow, thither we go,’ 3. <a href="#stpage394D">394 D</a>;<br >—‘a swarm of +words,’ 5. <a href="#stpage450B">450 B</a>;<br >—the three waves, <i>ib.</i> <a href="#stpage457C">457 C</a>, <a href="#stpage472A">472 A</a>, <a href="#stpage473C">473 C</a>. </p><p class="ref"> Persuasion [or Faith], one of the faculties of the soul, 6. <a href="#stpage511D">511 D</a>; 7. <a href="#stpage533E">533 E</a>. </p><p class="ref"> @@ -31163,7 +31151,7 @@ Phaedo 82; Phaedr. 249; Theaet. 173 E; Soph. 249 D, 254); his qualifications corruption of the philosopher, <i>ib.</i> <a href="#stpage491A">491</a> foll.; is apt to retire from the world, <i>ib.</i> <a href="#stpage496A">496</a> [<i>cp.</i> Theaet. 173]; does not delight in personal conversation, <i>ib.</i> <a href="#stpage500B">500 B</a> [<i>cp.</i> Theaet. 174 C]; must be an arithmetician, - 7. <a href="#stpage525B">525 B</a>; pleasures of the philosopher, 9. <a href="#stpage581E">581 E</a>:<br />—Philosophers are to be kings, + 7. <a href="#stpage525B">525 B</a>; pleasures of the philosopher, 9. <a href="#stpage581E">581 E</a>:<br >—Philosophers are to be kings, 5. <a href="#stpage473A">473</a> (cp. 6. <a href="#stpage487E">487 E</a>, <a href="#stpage498A">498</a> foll., <a href="#stpage501E">501 E</a> foll.; 7. <a href="#stpage540A">540</a>; 8. <a href="#stpage543A">543</a>; 9. <a href="#stpage592A">592</a>); are lovers of all knowledge, 5. <a href="#stpage475A">475</a>; 6. <a href="#stpage486A">486 A</a>, <a href="#stpage490A">490</a>; true and false, 5. <a href="#stpage475A">475</a> foll.; 6. <a href="#stpage484A">484</a>, <a href="#stpage491A">491</a>, <a href="#stpage494A">494</a>, <a href="#stpage496A">496 A</a>, <a href="#stpage500A">500</a>; 7. <a href="#stpage535A">535</a>; to be guardians, 2. <a href="#stpage375A">375</a> (<i>see</i> <a href="#Guardians">Guardians</a>); @@ -31203,7 +31191,7 @@ Pigs, sacrificed at the Mysteries, 2. <a href="#stpage378A">378 A</a>. </p><p class="ref"> Pilot, the, and the just man, 1. <a href="#stpage332A">332</a> (cp. <a href="#stpage341A">341</a>); the true pilot, 6. <a href="#stpage488E">488 E</a>. </p><p class="ref"> -Pindar, on the hope of the righteous, 1. <a href="#stpage331A">331 A</a>; on Asclepius, 3. <a href="#stpage408B">408 B</a>;<br />—quoted, 2. <a href="#stpage365B">365 B</a>. +Pindar, on the hope of the righteous, 1. <a href="#stpage331A">331 A</a>; on Asclepius, 3. <a href="#stpage408B">408 B</a>;<br >—quoted, 2. <a href="#stpage365B">365 B</a>. </p><p class="ref"> Pipe, the, (<span class="transl" title="su/rigx">σύριγξ</span>), one of the musical instruments permitted to be used, 3. <a href="#stpage399D">399 D</a>. @@ -31218,13 +31206,13 @@ Plays of children should be made a means of instruction, 4. <a href="#stpage425A <a id="Pleasure">Pleasure</a>, not akin to virtue, 3. <a href="#stpage402A">402</a>, <a href="#stpage403A">403</a>; pleasure and love, <a href="#stpage403A"><i>ibid.</i></a>; defined as knowledge or good, 6. <a href="#stpage505B">505 B</a>, <a href="#stpage509B">509 B</a>; the highest, 9. <a href="#stpage583A">583</a>; caused by the cessation of pain, <i>ib.</i> <a href="#stpage583D">D</a> [<i>cp.</i> Phaedo 60 A; Phil. 51]; a -motion of the soul, <i>ib.</i> <a href="#stpage583E">E</a>;<br />—real pleasure unknown to the tyrant, <i>ib.</i> -<a href="#stpage587A">587</a>;<br />—pleasure of learning, 6. <a href="#stpage486C">486 C</a> (cp. 9. <a href="#stpage581A">581</a>, <a href="#stpage586A">586</a>, <i>and</i> Laws 2. -667);<br />—sensual pleasure, 7. <a href="#stpage519A">519</a>; 9. <a href="#stpage586A">586</a>; a solvent of the soul, 4. 430 -A [<i>cp.</i> Laws 1. 633 E]; not desired by the philosopher, 6. <a href="#stpage485E">485 E</a>:<br />—Pleasures, +motion of the soul, <i>ib.</i> <a href="#stpage583E">E</a>;<br >—real pleasure unknown to the tyrant, <i>ib.</i> +<a href="#stpage587A">587</a>;<br >—pleasure of learning, 6. <a href="#stpage486C">486 C</a> (cp. 9. <a href="#stpage581A">581</a>, <a href="#stpage586A">586</a>, <i>and</i> Laws 2. +667);<br >—sensual pleasure, 7. <a href="#stpage519A">519</a>; 9. <a href="#stpage586A">586</a>; a solvent of the soul, 4. 430 +A [<i>cp.</i> Laws 1. 633 E]; not desired by the philosopher, 6. <a href="#stpage485E">485 E</a>:<br >—Pleasures, division of, into necessary and unnecessary, 8. <a href="#stpage558A">558</a>, <a href="#stpage559A">559</a>, <a href="#stpage561A">561 A</a>; 9. <a href="#stpage572A">572</a>, <a href="#stpage581E">581 E</a>; honourable and dishonourable, 8. <a href="#stpage561C">561 C</a>; three classes of, 9. <a href="#stpage581A">581</a>; criterion of, <i>ib.</i> <a href="#stpage582A">582</a>; classification of, - <i>ib.</i> <a href="#stpage583A">583</a>;<br />—pleasures of smell, <i>ib.</i> <a href="#stpage584B">584 B</a>;<br />—pleasures of the + <i>ib.</i> <a href="#stpage583A">583</a>;<br >—pleasures of smell, <i>ib.</i> <a href="#stpage584B">584 B</a>;<br >—pleasures of the many, <a href="#stpage585A">585</a>; of the passionate, <i>ib.</i> <a href="#stpage586A">586</a>; of the philosopher, <i>ib.</i> <a href="#stpage586A">586</a>, <a href="#stpage587A">587</a>. </p><p class="ref"> @@ -31233,7 +31221,7 @@ Pluto, 8. <a href="#stpage554B">554 B</a>. <a id="Poetry">Poetry</a>, styles of, 3. <a href="#stpage392A">392</a>–394, <a href="#stpage398A">398</a>; in the state, <i>ib.</i> <a href="#stpage392A">392</a>–394, <a href="#stpage398A">398</a>; 8. <a href="#stpage568B">568 B</a>; 10. <a href="#stpage595A">595</a> foll., <a href="#stpage605A">605 A</a>, <a href="#stpage607A">607 A</a> [<i>cp.</i> Laws 7. 817]; effect of, 10. <a href="#stpage605A">605</a>; feeds the passions, <i>ib.</i> <a href="#stpage606A">606</a>; poetry and philosophy, <i>ib.</i> <a href="#stpage607A">607</a> [<i>cp.</i> -Laws 12. 967]:<br />—‘colours’ of poetry, <i>ib.</i> <a href="#stpage601A">601 A</a>. +Laws 12. 967]:<br >—‘colours’ of poetry, <i>ib.</i> <a href="#stpage601A">601 A</a>. </p><p class="ref"> Poetry. [<i>The Republic is the first of Plato’s works in which he seriously examines the value of poetry in education, and the place of @@ -31284,7 +31272,7 @@ foll.; 3. <a href="#stpage398A">398 A</a> [<i>cp.</i> Laws 2. 656, 660 A; 4. 719 state, 3. <a href="#stpage398A">398 A</a>; 8. <a href="#stpage568B">568 B</a>; 10. <a href="#stpage595A">595</a> foll., <a href="#stpage605A">605 A</a>, <a href="#stpage607A">607 A</a> [<i>cp.</i> Laws 7. 817]; poets and tyrants, 8. <a href="#stpage568A">568</a>; thrice removed from the truth, 10. <a href="#stpage596A">596</a>, <a href="#stpage597A">597</a>, <a href="#stpage598E">598 E</a>, <a href="#stpage602B">602 B</a>, <a href="#stpage605C">605 C</a>; imitators only, <i>ib.</i> <a href="#stpage600A">600</a>, <a href="#stpage601A">601</a> (cp. 3. -<a href="#stpage393A">393</a>, <i>and</i> Laws 4. 719 C); poets and painters, 10. <a href="#stpage601A">601</a>, <a href="#stpage603A">603</a>, <a href="#stpage605A">605</a>;<br />—‘the +<a href="#stpage393A">393</a>, <i>and</i> Laws 4. 719 C); poets and painters, 10. <a href="#stpage601A">601</a>, <a href="#stpage603A">603</a>, <a href="#stpage605A">605</a>;<br >—‘the poets who were children and prophets of the gods’ (? Orpheus and Musaeus; cp. <i>supra</i> <a href="#stpage364E">364 E</a>), 2. <a href="#stpage366A">366 A</a>. </p><p class="ref"> @@ -31321,7 +31309,7 @@ Prizes of valour, 5. <a href="#stpage468A">468</a>. Prodicus, a popular teacher, 10. <a href="#stpage600C">600 C</a>. <span class="pagenum"><a id="page368"></a>368</span> </p><p class="ref"> Property, to be common, 3. <a href="#stpage416E">416 E</a>; 4. <a href="#stpage420A">420 A</a>, <a href="#stpage422D">422 D</a>; 5. <a href="#stpage464C">464 C</a>; 8. <a href="#stpage543A">543</a>; -restrictions on the disposition of, 8. <a href="#stpage556A">556 A</a> [<i>cp.</i> Laws 11. 923]:<br />—property +restrictions on the disposition of, 8. <a href="#stpage556A">556 A</a> [<i>cp.</i> Laws 11. 923]:<br >—property qualifications in oligarchies, <i>ib.</i> <a href="#stpage550A">550</a>, <a href="#stpage551A">551</a>. </p><p class="ref"> Prophets, mendicant, 2. <a href="#stpage364C">364 C</a>. @@ -31351,11 +31339,11 @@ beast, <i>ib.</i> <a href="#stpage493A">493</a>; cannot be philosophic, <i>ib.</ Punishment, of the wicked, in the world below, 2. <a href="#stpage363A">363</a>; 10. <a href="#stpage614A">614</a>. Cp. <a href="#Hades">Hades</a>, <a href="#Worldbelow">World below</a>. </p><p class="ref"> -Purgation of the luxurious state, 3. <a href="#stpage399E">399 E</a>;<br />—of the city by the tyrant, -8. <a href="#stpage567D">567 D</a>;<br />—of the soul, by the tyrannical man, <i>ib.</i> <a href="#stpage573A">573 A</a>. +Purgation of the luxurious state, 3. <a href="#stpage399E">399 E</a>;<br >—of the city by the tyrant, +8. <a href="#stpage567D">567 D</a>;<br >—of the soul, by the tyrannical man, <i>ib.</i> <a href="#stpage573A">573 A</a>. </p><p class="ref"> Pythagoreans, the, authorities on the science of harmony, 7. <a href="#stpage529A">529</a>, <a href="#stpage530A">530</a>, -<a href="#stpage531A">531</a>; never reach the natural harmonies of number, <i>ib.</i> <a href="#stpage531C">531 C</a>;<br />—the +<a href="#stpage531A">531</a>; never reach the natural harmonies of number, <i>ib.</i> <a href="#stpage531C">531 C</a>;<br >—the Pythagorean way of life, 10. <a href="#stpage600A">600 A</a>. </p><p class="ref"> Pythian Oracle, the, 5. <a href="#stpage461E">461 E</a>; 7. <a href="#stpage540C">540 C</a>. @@ -31365,7 +31353,7 @@ Pythian Oracle, the, 5. <a href="#stpage461E">461 E</a>; 7. <a href="#stpage540C Quacks, 5. <a href="#stpage459A">459</a>. </p><p class="ref"> Quarrels, dishonourable, 2. <a href="#stpage378A">378</a>; 3. <a href="#stpage395E">395 E</a>; will be unknown in the best -state, 2. <a href="#stpage378B">378 B</a>; 5. <a href="#stpage464E">464 E</a> [<i>cp.</i> Laws 5. 739];<br />—quarrels of the Gods and +state, 2. <a href="#stpage378B">378 B</a>; 5. <a href="#stpage464E">464 E</a> [<i>cp.</i> Laws 5. 739];<br >—quarrels of the Gods and heroes, 2. <a href="#stpage378A">378</a>. </p> <p> </p><h3 id="indexR">R.</h3> @@ -31426,11 +31414,11 @@ Right and might, 1. <a href="#stpage338A">338</a> foll. </p><p class="ref"> <a id="Ruler">Ruler</a>, the, in the strict and in the popular sense, 1. <a href="#stpage341B">341 B</a>; the true ruler does not ask, but claim obedience, 6. <a href="#stpage489C">489 C</a> [<i>cp.</i> Pol. 300, 301]; -the ideal ruler, <i>ib.</i> <a href="#stpage502A">502</a>:<br />—Rulers of states; do they study their own +the ideal ruler, <i>ib.</i> <a href="#stpage502A">502</a>:<br >—Rulers of states; do they study their own interests? 1. <a href="#stpage338D">338 D</a>, <a href="#stpage343A">343</a>, <a href="#stpage346A">346</a> (cp. 7. <a href="#stpage520C">520 C</a>); are not infallible, 1. <a href="#stpage339A">339</a>; how they are paid, <i>ib.</i> <a href="#stpage347A">347</a>; good men do not desire office, <a href="#stpage347A"><i>ibid.</i></a>; 7. <a href="#stpage520D">520 D</a>; why they become rulers, 1. <a href="#stpage347A">347</a>; present rulers dishonest, -6. <a href="#stpage496D">496 D</a>:<br />—[in the best state] must be tested by pleasures and pains, +6. <a href="#stpage496D">496 D</a>:<br >—[in the best state] must be tested by pleasures and pains, 3. <a href="#stpage413A">413</a> (cp. 6. <a href="#stpage503A">503 A</a>; 7. <a href="#stpage539E">539 E</a>); have the sole privilege of lying, 2. <a href="#stpage382A">382</a>; 3. <a href="#stpage389A">389 A</a>, <a href="#stpage414C">414 C</a>; 5. <a href="#stpage459D">459 D</a> [<i>cp.</i> Laws 2. 663]; must be taken from the older citizens, 3. <a href="#stpage412A">412</a> (cp. 6. <a href="#stpage498C">498 C</a>); will be called friends and @@ -31448,7 +31436,7 @@ honours, 3. <a href="#stpage414A">414 A</a>; 5. <a href="#stpage465E">465 E</a>, </p> <p> </p><h3 id="indexS">S.</h3> <p class="ref"> -Sacrifices, private, 1. <a href="#stpage328B">328 B</a>, <a href="#stpage331D">331 D</a>;<br />—in atonement, 2. <a href="#stpage364A">364</a>;<br />—human, +Sacrifices, private, 1. <a href="#stpage328B">328 B</a>, <a href="#stpage331D">331 D</a>;<br >—in atonement, 2. <a href="#stpage364A">364</a>;<br >—human, in Arcadia, 8. <a href="#stpage565D">565 D</a>. </p><p class="ref"> Sailors, necessary in the state, 2. <a href="#stpage371B">371 B</a>. @@ -31462,7 +31450,7 @@ Scamander, beleaguered by Achilles, 3. <a href="#stpage391B">391 B</a>. Scepticism, danger of, 7. <a href="#stpage538A">538</a>, <a href="#stpage539A">539</a>. </p><p class="ref"> Science (<span class="transl" title="e)pistê/mê">ἐπιστήμη</span>), a division of the intellectual world, 7. <a href="#stpage533E">533 E</a> -(cp. 6. <a href="#stpage511A">511</a>);<br />—the sciences distinguished by their object, 4. <a href="#stpage438A">438</a> +(cp. 6. <a href="#stpage511A">511</a>);<br >—the sciences distinguished by their object, 4. <a href="#stpage438A">438</a> [<i>cp.</i> Charm. 171]; not to be studied with a view to utility only, 7. <a href="#stpage527A">527 A</a>, <a href="#stpage529A">529</a>, <a href="#stpage530A">530</a>; their unity, <i>ib.</i> <a href="#stpage531A">531</a>; use hypotheses, <i>ib.</i> <a href="#stpage533A">533</a>; correlation of, <i>ib.</i> <a href="#stpage537A">537</a>. @@ -31472,28 +31460,28 @@ of, 4. <a href="#stpage420D">420 D</a> [<i>cp.</i> Laws 2. 668 E]. </p><p class="ref"> Scylla, 9. <a href="#stpage588C">588 C</a>. </p><p class="ref"> -Scythian, Anacharsis the, 10. <a href="#stpage600A">600 A</a>;<br />—Scythians, the, characterized by +Scythian, Anacharsis the, 10. <a href="#stpage600A">600 A</a>;<br >—Scythians, the, characterized by spirit or passion, 4. <a href="#stpage435E">435 E</a>. </p><p class="ref"> -Self-indulgence in men and states, 4. <a href="#stpage425E">425 E</a>, <a href="#stpage426A">426</a>;<br />—self-interest the natural - guide of men, 2. <a href="#stpage359B">359 B</a>;<br />—self-made men bad company, 1. <a href="#stpage330C">330 C</a>;<br />—self-mastery, 4. <a href="#stpage430A">430</a>, <a href="#stpage431A">431</a>. <span class="pagenum"><a id="page370"></a>370</span> +Self-indulgence in men and states, 4. <a href="#stpage425E">425 E</a>, <a href="#stpage426A">426</a>;<br >—self-interest the natural + guide of men, 2. <a href="#stpage359B">359 B</a>;<br >—self-made men bad company, 1. <a href="#stpage330C">330 C</a>;<br >—self-mastery, 4. <a href="#stpage430A">430</a>, <a href="#stpage431A">431</a>. <span class="pagenum"><a id="page370"></a>370</span> </p><p class="ref"> Sense, objects of, twofold, 7. <a href="#stpage523A">523</a>; knowledge given by, imperfect, -<a href="#stpage523A"><i>ibid.</i></a>; 10. <a href="#stpage602A">602</a>; sense and intellect, 7. <a href="#stpage524A">524</a>:<br />—Senses, the, classed +<a href="#stpage523A"><i>ibid.</i></a>; 10. <a href="#stpage602A">602</a>; sense and intellect, 7. <a href="#stpage524A">524</a>:<br >—Senses, the, classed among faculties, 5. <a href="#stpage477C">477 C</a>. </p><p class="ref"> Seriphian, story of Themistocles and the, 1. <a href="#stpage329E">329 E</a>. </p><p class="ref"> Servants, old family, 8. <a href="#stpage549E">549 E</a>. </p><p class="ref"> -Sex in the world below, 10. <a href="#stpage618B">618 B</a>;<br />—sexes to follow the same training, 5. <a href="#stpage451A">451</a>, +Sex in the world below, 10. <a href="#stpage618B">618 B</a>;<br >—sexes to follow the same training, 5. <a href="#stpage451A">451</a>, <a href="#stpage466A">466</a> [<i>cp.</i> Laws 7. 805]; equality of, advantageous, <i>ib.</i> <a href="#stpage456A">456</a>, <a href="#stpage457A">457</a>; relation between, <i>ib.</i> <a href="#stpage458A">458</a> foll. [<i>cp.</i> Laws 8. 835 E]; freedom of intercourse between, in a democracy, 8. <a href="#stpage563B">563 B</a>. Cp. <a href="#Women">Women</a>. </p><p class="ref"> Sexual desires, 5. <a href="#stpage458E">458 E</a> [<i>cp.</i> Laws 6. 783 A; 8. 835 E]. </p><p class="ref"> -Shadows, 6. <a href="#stpage510A">510 A</a>;<br />—knowledge of shadows (<span class="transl" title="ei)kasi/a">εἰκασία</span>), one of the faculties +Shadows, 6. <a href="#stpage510A">510 A</a>;<br >—knowledge of shadows (<span class="transl" title="ei)kasi/a">εἰκασία</span>), one of the faculties of the soul, 6. <a href="#stpage511E">511 E</a>; 7. <a href="#stpage533E">533 E</a>. </p><p class="ref"> Shepherd, the analogy of, with the ruler, 1. <a href="#stpage343A">343</a>, <a href="#stpage345A">345</a> [<i>cp.</i> Pol. 275]. @@ -31502,16 +31490,16 @@ Shopkeepers, necessary in the state, 2. <a href="#stpage371A">371</a> [<i>cp.</i </p><p class="ref"> Short sight, 2. <a href="#stpage368D">368 D</a>. </p><p class="ref"> -Sicily, ‘can tell of Charondas,’ 10. <a href="#stpage599E">599 E</a>;<br />—Sicilian cookery, 3. <a href="#stpage404D">404 D</a>. +Sicily, ‘can tell of Charondas,’ 10. <a href="#stpage599E">599 E</a>;<br >—Sicilian cookery, 3. <a href="#stpage404D">404 D</a>. </p><p class="ref"> <a id="Sight">Sight</a>, placed in the class of faculties, 5. <a href="#stpage477C">477 C</a>; requires in addition to vision and colour, a third element, light, 6. <a href="#stpage507A">507</a>; the -most wonderful of the senses, <a href="#stpage507A"><i>ibid.</i></a>; compared to mind, <i>ib.</i> <a href="#stpage508A">508</a>; 7. <a href="#stpage532A">532 A</a>; illusions of, 7. <a href="#stpage523A">523</a>; 10. <a href="#stpage602A">602</a>, <a href="#stpage603D">603 D</a>:<br />—the world of sight, 7. <a href="#stpage517A">517</a>. +most wonderful of the senses, <a href="#stpage507A"><i>ibid.</i></a>; compared to mind, <i>ib.</i> <a href="#stpage508A">508</a>; 7. <a href="#stpage532A">532 A</a>; illusions of, 7. <a href="#stpage523A">523</a>; 10. <a href="#stpage602A">602</a>, <a href="#stpage603D">603 D</a>:<br >—the world of sight, 7. <a href="#stpage517A">517</a>. </p><p class="ref"> Sign, the, of Socrates, 6. <a href="#stpage496C">496 C</a>. </p><p class="ref"> Silver, mingled by the God in the auxiliaries, 3. <a href="#stpage415A">415 A</a> (cp. <a href="#stpage416E">416 E</a>; 8. -<a href="#stpage547A">547 A</a>);<br />—[and gold] not allowed to the guardians, 3. <a href="#stpage416E">416 E</a>; 4. <a href="#stpage419A">419</a>, <a href="#stpage422D">422 D</a>; 5. <a href="#stpage464D">464 D</a> (cp. 8. <a href="#stpage543A">543</a>). +<a href="#stpage547A">547 A</a>);<br >—[and gold] not allowed to the guardians, 3. <a href="#stpage416E">416 E</a>; 4. <a href="#stpage419A">419</a>, <a href="#stpage422D">422 D</a>; 5. <a href="#stpage464D">464 D</a> (cp. 8. <a href="#stpage543A">543</a>). </p><p class="ref"> Simonides, his definition of justice discussed, 1. <a href="#stpage331D">331 D</a>–335 E; a sage, <i>ib.</i> <a href="#stpage335E">335 E</a>. @@ -31552,10 +31540,10 @@ in argument, 6. <a href="#stpage487B">487 B</a>; not unaccustomed to speak in pa his sign, <i>ib.</i> <a href="#stpage496C">496 C</a>; his earnestness in behalf of philosophy, 7. <a href="#stpage536B">536 B</a>; his reverence for Homer, 10. <a href="#stpage595C">595 C</a>, <a href="#stpage607A">607</a> (cp. 3. <a href="#stpage391A">391 A</a>). <span class="pagenum"><a id="page371"></a>371</span> </p><p class="ref"> Soldiers, must form a separate class, 2. <a href="#stpage374A">374</a>; the diet suited for, 3. -<a href="#stpage404D">404 D</a> (cp. <a href="#Guardians">Guardians</a>);<br />—women to be soldiers, 5. <a href="#stpage452A">452</a>, <a href="#stpage466A">466</a>, <a href="#stpage471E">471 E</a>;<br />—punishment +<a href="#stpage404D">404 D</a> (cp. <a href="#Guardians">Guardians</a>);<br >—women to be soldiers, 5. <a href="#stpage452A">452</a>, <a href="#stpage466A">466</a>, <a href="#stpage471E">471 E</a>;<br >—punishment of soldiers for cowardice, <i>ib.</i> <a href="#stpage468A">468 A</a>. Cp. <a href="#Warrior">Warrior</a>. </p><p class="ref"> -Solon, famous at Athens, 10. <a href="#stpage599E">599 E</a>;<br />—quoted, 7. <a href="#stpage536D">536 D</a>. +Solon, famous at Athens, 10. <a href="#stpage599E">599 E</a>;<br >—quoted, 7. <a href="#stpage536D">536 D</a>. </p><p class="ref"> Son, the supposititious, parable of, 7. <a href="#stpage537E">537 E</a>. </p><p class="ref"> @@ -31576,27 +31564,27 @@ body, 5. <a href="#stpage462D">462 D</a>, <a href="#stpage464B">464 B</a>; conve 7. <a href="#stpage518A">518</a>, <a href="#stpage521A">521</a>, <a href="#stpage525A">525</a> [<i>cp.</i> Laws 12. 957 E]; requires the aid of calculation and intelligence in order to interpret the intimations of sense, <i>ib.</i> <a href="#stpage523A">523</a>, <a href="#stpage524A">524</a>; 10. <a href="#stpage602A">602</a>; has more truth and essence than the -body, 9. <a href="#stpage585D">585 D</a>;<br />—better and worse principles in the soul, 4. <a href="#stpage431A">431</a>; the +body, 9. <a href="#stpage585D">585 D</a>;<br >—better and worse principles in the soul, 4. <a href="#stpage431A">431</a>; the soul divided into reason, spirit, appetite, <i>ib.</i> <a href="#stpage435A">435</a>–442; 6. <a href="#stpage504A">504 A</a>; 8. <a href="#stpage550A">550 A</a>; 9. <a href="#stpage571A">571</a>, <a href="#stpage580E">580 E</a>, <a href="#stpage581A">581</a> [<i>cp.</i> Tim. 69 E–72, 89 E; Laws 9. 863]; faculties of the soul, 6. <a href="#stpage511E">511 E</a>; 7. <a href="#stpage533E">533 E</a>; oppositions in the soul, -10. <a href="#stpage603D">603 D</a> [<i>cp.</i> Soph. 228 A; Laws 10. 896 D];<br />—the lame soul, 3. <a href="#stpage401A">401</a>; 7. -<a href="#stpage535A">535</a> [<i>cp.</i> Tim. 44; Soph. 228];<br />—the soul marred by meanness, 6. <a href="#stpage495E">495 E</a> -[<i>cp.</i> Gorg. <a href="#stpage524E">524 E</a>];<br />—immortality of the soul, 10. <a href="#stpage608A">608</a> foll., (cp. 6. -<a href="#stpage498C">498 C</a>);<br />—number of souls does not increase, 10. <a href="#stpage611A">611 A</a>;<br />—the soul after -death, <i>ib.</i> <a href="#stpage614A">614</a> foll.;<br />—transmigration of souls, <i>ib.</i> <a href="#stpage617A">617</a> - [<i>cp.</i> Phaedr. 249; Tim. 90 E foll.];<br />—the soul impure and disfigured +10. <a href="#stpage603D">603 D</a> [<i>cp.</i> Soph. 228 A; Laws 10. 896 D];<br >—the lame soul, 3. <a href="#stpage401A">401</a>; 7. +<a href="#stpage535A">535</a> [<i>cp.</i> Tim. 44; Soph. 228];<br >—the soul marred by meanness, 6. <a href="#stpage495E">495 E</a> +[<i>cp.</i> Gorg. <a href="#stpage524E">524 E</a>];<br >—immortality of the soul, 10. <a href="#stpage608A">608</a> foll., (cp. 6. +<a href="#stpage498C">498 C</a>);<br >—number of souls does not increase, 10. <a href="#stpage611A">611 A</a>;<br >—the soul after +death, <i>ib.</i> <a href="#stpage614A">614</a> foll.;<br >—transmigration of souls, <i>ib.</i> <a href="#stpage617A">617</a> + [<i>cp.</i> Phaedr. 249; Tim. 90 E foll.];<br >—the soul impure and disfigured while in the body, <i>ib.</i> <a href="#stpage611A">611</a> [<i>cp.</i> Phaedo -81];<br />—compared to a many-headed monster, 9. <a href="#stpage588A">588</a>; to the images of the -sea-god Glaucus, 10. <a href="#stpage611A">611</a>;<br />—like the eye, -6. <a href="#stpage508A">508</a>; 7. <a href="#stpage518A">518</a>;<br />—harmony of the soul, produced by temperance, 4. <a href="#stpage430A">430</a>, -<a href="#stpage442A">442</a>, <a href="#stpage443A">443</a> (cp. 9. <a href="#stpage591D">591 D</a>, <i>and</i> Laws 2. 653 B);<br />—eye of the soul, -7. <a href="#stpage518D">518 D</a>, <a href="#stpage527E">527 E</a>, <a href="#stpage533D">533 D</a>, <a href="#stpage540A">540 A</a>;<br />—five forms of the state and soul, +81];<br >—compared to a many-headed monster, 9. <a href="#stpage588A">588</a>; to the images of the +sea-god Glaucus, 10. <a href="#stpage611A">611</a>;<br >—like the eye, +6. <a href="#stpage508A">508</a>; 7. <a href="#stpage518A">518</a>;<br >—harmony of the soul, produced by temperance, 4. <a href="#stpage430A">430</a>, +<a href="#stpage442A">442</a>, <a href="#stpage443A">443</a> (cp. 9. <a href="#stpage591D">591 D</a>, <i>and</i> Laws 2. 653 B);<br >—eye of the soul, +7. <a href="#stpage518D">518 D</a>, <a href="#stpage527E">527 E</a>, <a href="#stpage533D">533 D</a>, <a href="#stpage540A">540 A</a>;<br >—five forms of the state and soul, 4. <a href="#stpage445A">445</a>; 5. <a href="#stpage449A">449</a>; 9. <a href="#stpage577A">577</a>. </p><p class="ref"> Soul. [<i>The psychology of the Republic, while agreeing generally with that of the other Dialogues, is in some -respects a modification or developement of their conclusions.<br />—The +respects a modification or developement of their conclusions.<br >—The division of the soul into three elements, reason, spirit, appetite, here first assumes a precise form, and henceforward has a permanent place in the language of philosophy</i> (<i>cp.</i> Introd. <a href="#pagelxvii">p. lxvii</a>). <i>On this @@ -31605,7 +31593,7 @@ s. v.</i> <a href="#Government">Government</a>). <i>Virtue, again, is the harmon different elements, when the dictates of reason are enforced by passion against the appetites, while vice is the anarchy or discord of the soul when passion and appetite join in rebellion against reason</i> -(<i>cp.</i> 4. <a href="#stpage444A">444</a>; 10. <a href="#stpage609A">609</a> foll.; Soph. 228; Pol. 296 D; Laws 10. 906 C].<br />—<i>Regarded +(<i>cp.</i> 4. <a href="#stpage444A">444</a>; 10. <a href="#stpage609A">609</a> foll.; Soph. 228; Pol. 296 D; Laws 10. 906 C].<br >—<i>Regarded from the intellectual side the soul is analysed into four faculties, reason, understanding, faith, knowledge of shadows. These severally correspond to the four divisions of knowledge</i> (6. <a href="#stpage511E">511 E</a>), @@ -31615,7 +31603,7 @@ severally correspond to the four divisions of knowledge</i> (6. <a href="#stpage partly real, partly formed by a logical process, which, as in so many distinctions of ancient philosophers, has outrun fact, and are further illustrated and explained by the allegory of the cave in Book VII</i> (<i>see</i> -Introduction, <a href="#pagexciv">p. xciv</a>).<br />—<i>The pre-existence and the immortality of the +Introduction, <a href="#pagexciv">p. xciv</a>).<br >—<i>The pre-existence and the immortality of the soul are assumed. The doctrine of</i> <span class="transl" title="a)na/mnêsis">ἀνάμνησις</span> <i>or ‘remembrance of a previous birth’ is not so much dwelt upon as in the Meno, Phaedo, or Phaedrus, neither is it made a proof of immortality</i> (Meno 86; @@ -31633,7 +31621,7 @@ not drawn out at great length or with the emphasis of the Phaedo. It is chiefly of a verbal character:—All things which perish are destroyed by some inherent evil; but the soul is not destroyed by sin, which is the evil proper to her, and must therefore be immortal</i> -(<i>cp.</i> Introd. <a href="#pageclxvi">p. clxvi</a>).<br />—<i>The condition of the soul after death is +(<i>cp.</i> Introd. <a href="#pageclxvi">p. clxvi</a>).<br >—<i>The condition of the soul after death is represented by Plato in his favourite form of a myth</i> [<i>cp.</i> Meno 81; Phaedo 88; Gorg. 522]. <i>The Pamphylian warrior Er, who is supposed to have died in battle, revives when placed on the @@ -31643,7 +31631,7 @@ how the just are rewarded and the wicked punished, and is privileged of a new life by the pilgrim souls. The reward of release from bodily existence is not held out to the philosopher</i> (Phaedo 114 C), <i>but his wisdom, which has a deeper root than habit</i> (10. <a href="#stpage619A">619</a>), <i>preserves him -from overhaste in his choice and ensures him a happy destiny.<br />—The +from overhaste in his choice and ensures him a happy destiny.<br >—The transmigration of souls is represented in the myth much as in the Phaedrus and Timaeus. Plato in all likelihood derived the doctrine from an Oriental source, but through Pythagorean channels. It probably @@ -31656,7 +31644,7 @@ Sounds in music, 7. <a href="#stpage531A">531 A</a>. Sparta. <i>See</i> <a href="#Lacedaemon">Lacedaemon</a>. </p><p class="ref"> <a id="Spectator">Spectator</a>, the, unconsciously influenced by what he sees and hears, -10. <a href="#stpage605A">605</a>, <a href="#stpage606A">606</a> [<i>cp.</i> Laws 2. 656 A, 659 C];<br />—the philosopher the spectator +10. <a href="#stpage605A">605</a>, <a href="#stpage606A">606</a> [<i>cp.</i> Laws 2. 656 A, 659 C];<br >—the philosopher the spectator of all time and all existence, 6. <a href="#stpage486A">486 A</a> [<i>cp.</i> Theaet. 173 E]. </p><p class="ref"> Spendthrifts, in Greek states, 8. <a href="#stpage564A">564</a>. @@ -31666,7 +31654,7 @@ Spercheius, the river-god, 3. <a href="#stpage391B">391 B</a>. <a id="Spirit">Spirit</a>, must be combined with gentleness in the guardians, 2. <a href="#stpage375A">375</a>; 3. <a href="#stpage410A">410</a>; 6. <a href="#stpage503A">503</a> [<i>cp.</i> Laws 5. 731 B]; characteristic of northern nations, 4. <a href="#stpage435E">435 E</a>; found in quite young children, <i>ib.</i> <a href="#stpage441A">441 A</a> [<i>cp.</i> Laws; -12. <span class="pagenum"><a id="page373"></a>373</span> 963]:<br />—the spirited (or passionate) element in the soul, <i>ib.</i> <a href="#stpage440A">440</a> +12. <span class="pagenum"><a id="page373"></a>373</span> 963]:<br >—the spirited (or passionate) element in the soul, <i>ib.</i> <a href="#stpage440A">440</a> foll.; 6. <a href="#stpage504A">504 A</a>; 8. <a href="#stpage550A">550 A</a>; 9. <a href="#stpage572A">572 A</a>, <a href="#stpage580E">580 E</a>; must be subject to the rational part, 4. <a href="#stpage441E">441 E</a> [<i>cp.</i> Tim. 30 C, 70, 89 D]; predominant in the timocratic state and man, 8. <a href="#stpage548A">548</a>, <a href="#stpage550B">550 B</a>; characterised by ambition, 9. <a href="#stpage581B">581 B</a>; @@ -31681,7 +31669,7 @@ Stars, motion of the, 7. <a href="#stpage529A">529</a>, <a href="#stpage530A">53 3. 678 foll.]; should be in unity, 4. <a href="#stpage422A">422</a>; 5. <a href="#stpage463A">463</a> [<i>cp.</i> Laws 5. 739]; place of the virtues in, 4. <a href="#stpage428A">428</a> foll.; virtue of state and individual, <i>ib.</i> <a href="#stpage441A">441</a>; 6. <a href="#stpage498E">498 E</a>; family life -in, 5. <a href="#stpage449A">449</a> [<i>cp.</i> Laws 5. 740]:<br />—the luxurious state, 2. <a href="#stpage372D">372 D</a> foll.:<br />—[the +in, 5. <a href="#stpage449A">449</a> [<i>cp.</i> Laws 5. 740]:<br >—the luxurious state, 2. <a href="#stpage372D">372 D</a> foll.:<br >—[the best state]; classes must be kept distinct, <i>ib.</i> <a href="#stpage374A">374</a>; 3. <a href="#stpage379E">379 E</a>, <a href="#stpage415A">415 A</a>; 4. <a href="#stpage421A">421</a>, <a href="#stpage433A">433 A</a>, <a href="#stpage434A">434</a>, <a href="#stpage441E">441 E</a>, <a href="#stpage443A">443</a>; 5. <a href="#stpage453A">453</a> (cp. 8. <a href="#stpage552A">552 A</a>, <i>and</i> Laws 8. 846 E); the rulers must be philosophers, @@ -31697,14 +31685,14 @@ a size which is not inconsistent with unity, <i>ib.</i> <a href="#stpage423A">42 composed of three classes, traders, auxiliaries, counsellors, <i>ib.</i> <a href="#stpage441A">441 A</a>; may be either a monarchy or an aristocracy, <i>ib.</i> <a href="#stpage445C">445 C</a> (cp. 9. <a href="#stpage576D">576 D</a>); will form one family, 5. <a href="#stpage463A">463</a> [<i>cp.</i> Pol. 259]; will be free from -quarrels and law-suits, 2. <a href="#stpage378A">378</a>; 5. <a href="#stpage464A">464</a>, <a href="#stpage465A">465</a>;<br />—is it possible? +quarrels and law-suits, 2. <a href="#stpage378A">378</a>; 5. <a href="#stpage464A">464</a>, <a href="#stpage465A">465</a>;<br >—is it possible? 5. <a href="#stpage471A">471</a>, <a href="#stpage473A">473</a>; 6. <a href="#stpage499A">499</a>; 7. <a href="#stpage540A">540</a> [<i>cp.</i> 7. <a href="#stpage520A">520</a> <i>and</i> Laws 4. 711 E; 5. 739]; framed after the heavenly pattern, 6. <a href="#stpage500E">500 E</a>; 7. <a href="#stpage540A">540 A</a>; 9. <a href="#stpage592A">592</a>; how to be commenced, 6. <a href="#stpage501A">501</a>; 7. <a href="#stpage540A">540</a>; manner of its decline, 8. <a href="#stpage546A">546</a> [<i>cp.</i> Crit. -120];<br />—the best state that in which the rulers least desire office, 7. -<a href="#stpage520A">520</a>, <a href="#stpage521A">521</a>:<br />—the four imperfect forms of states, 4. <a href="#stpage445B">445 B</a>; 8. <a href="#stpage544A">544</a> [<i>cp.</i> +120];<br >—the best state that in which the rulers least desire office, 7. +<a href="#stpage520A">520</a>, <a href="#stpage521A">521</a>:<br >—the four imperfect forms of states, 4. <a href="#stpage445B">445 B</a>; 8. <a href="#stpage544A">544</a> [<i>cp.</i> Pol. 291 foll., 391 foll.]; succession of states, 8. <a href="#stpage545A">545</a> foll. (cp. -<a href="#Government">Government</a>, forms of):<br />—existing states not one but many, 4. <a href="#stpage423A">423 A</a>; +<a href="#Government">Government</a>, forms of):<br >—existing states not one but many, 4. <a href="#stpage423A">423 A</a>; nearly all corrupt, 6. <a href="#stpage496A">496</a>; 7. <a href="#stpage519A">519</a>, <a href="#stpage520A">520</a>; 9. <a href="#stpage592A">592</a>. </p><p class="ref"> State. [<i>The polity of which Plato ‘sketches the outline’ in the Republic @@ -31714,7 +31702,7 @@ Athens,</i> II, <i>an ideal city in which the citizens have all things in common, and the government is carried on by a class of philosopher rulers who are selected by merit. These two elements are not perfectly combined; and, as Aristotle complains</i> (Pol. ii. 5, § 18), <i>very much -is left ill-defined and uncertain.</i><br />—I. <i>Like Hellenic cities in general, +is left ill-defined and uncertain.</i><br >—I. <i>Like Hellenic cities in general, the number of the citizens is not to be great. The size of the state is limited by the requirement that ‘it shall not be larger or smaller than is consistent with unity.’</i> [<i>The ‘convenient number’ 5040, @@ -31744,7 +31732,7 @@ ruling class</i> (7. <a href="#stpage540A">540</a>), <i>who when they have reach from continuous public service, but must then devote themselves to abstract study, and also be willing to take their turn when necessary at the helm of state</i> [<i>cp.</i> Laws 7. 807; Thucyd. i. 70; -ii. 40].<br />—II. <i>The most peculiar features of Plato’s state are</i> (1) <i>the +ii. 40].<br >—II. <i>The most peculiar features of Plato’s state are</i> (1) <i>the community of property,</i> (2) <i>the position of women,</i> (3) <i>the government of philosophers.</i> (1)<i> The first</i> (<i>see <a href="#Community">s. v.</a></i>), <i>though suggested in some measure by the example of Sparta or Crete</i> [<i>cp.</i> Arist. Pol. ii. 5, § 6], @@ -31794,7 +31782,7 @@ Stories, improper, not to be told to children, 2. <a href="#stpage377A">377</a>; </p><p class="ref"> Strength, rule of, 1. <a href="#stpage338A">338</a>. </p><p class="ref"> -Style of poetry, 3. <a href="#stpage392A">392</a>;<br />—styles, various, <i>ib.</i> <a href="#stpage397A">397</a>. +Style of poetry, 3. <a href="#stpage392A">392</a>;<br >—styles, various, <i>ib.</i> <a href="#stpage397A">397</a>. </p><p class="ref"> Styx, 3. <a href="#stpage387B">387 B</a>. </p><p class="ref"> @@ -31803,7 +31791,7 @@ Suits, will be unknown in the best state, 5. <a href="#stpage464E">464 E</a>. Sumptuary laws, 4. <a href="#stpage423A">423</a>, <a href="#stpage425A">425</a>. </p><p class="ref"> Sun, the, compared with the idea of good, 6. <a href="#stpage508A">508</a>; not sight, but the -author of sight, <i>ib.</i> <a href="#stpage509A">509</a>;<br />—‘the sun of Heracleitus,’ <i>ib.</i> <a href="#stpage498A">498 A</a>. +author of sight, <i>ib.</i> <a href="#stpage509A">509</a>;<br >—‘the sun of Heracleitus,’ <i>ib.</i> <a href="#stpage498A">498 A</a>. </p><p class="ref"> Supposititious son, parable of the, 7. <a href="#stpage538A">538</a>. </p><p class="ref"> @@ -31835,7 +31823,7 @@ the philosopher’s virtues, 6. <a href="#stpage485E">485 E</a>, <a href="#s </p><p class="ref"> Temple-robbing, 9. <a href="#stpage574D">574 D</a>, <a href="#stpage575B">575 B</a>. </p><p class="ref"> -Territory, devastation of Hellenic, not to be allowed, 5. <a href="#stpage470A">470</a>;<br />—unlimited, +Territory, devastation of Hellenic, not to be allowed, 5. <a href="#stpage470A">470</a>;<br >—unlimited, not required by the good state, 4. <a href="#stpage423A">423</a> [<i>cp.</i> Laws 5. 737]. </p><p class="ref"> Thales, inventions of, 10. <a href="#stpage600A">600 A</a>. @@ -31870,7 +31858,7 @@ foll.; he blushes, <i>ib.</i> <a href="#stpage350D">350 D</a>; is pacified, and argument, <i>ib.</i> <a href="#stpage354A">354</a> (cp. 6. <a href="#stpage498C">498 C</a>); would have Socrates discuss the subject of women and children, 5. <a href="#stpage450A">450</a>. </p><p class="ref"> -<a id="Timocracy">Timocracy</a>, 8. <a href="#stpage545A">545</a> foll.; origin of, ib. <a href="#stpage547A">547</a>:<br />—the timocratical man, +<a id="Timocracy">Timocracy</a>, 8. <a href="#stpage545A">545</a> foll.; origin of, ib. <a href="#stpage547A">547</a>:<br >—the timocratical man, described, 8. <a href="#stpage549A">549</a>; his origin, <a href="#stpage549A"><i>ibid.</i></a> </p><p class="ref"> Tinker, the prosperous, 6. <a href="#stpage495A">495</a>, <a href="#stpage496A">496</a>. @@ -31899,7 +31887,7 @@ Transmigration of souls, 10. <a href="#stpage617A">617</a>. See <a href="#Soul"> </p><p class="ref"> Trochaic rhythms, 3. <a href="#stpage400B">400 B</a>. </p><p class="ref"> -<a id="Troy">Troy</a>, 3. <a href="#stpage393E">393 E</a>; Helen never at, 9. <a href="#stpage586C">586 C</a>:<br />—Trojan War, 2. <a href="#stpage380A">380 A</a>: +<a id="Troy">Troy</a>, 3. <a href="#stpage393E">393 E</a>; Helen never at, 9. <a href="#stpage586C">586 C</a>:<br >—Trojan War, 2. <a href="#stpage380A">380 A</a>: treatment of the wounded in, 3. <a href="#stpage405E">405 E</a>, <a href="#stpage408A">408 A</a>; the army numbered by Palamedes, 7. <a href="#stpage522D">522 D</a>. </p><p class="ref"> @@ -31908,12 +31896,12 @@ philosopher, 6. <a href="#stpage484A">484</a>, <a href="#stpage485A">485</a>, <a <a href="#stpage581A">581</a>, <a href="#stpage582C">582 C</a> (cp. <i>supra</i> 5. <a href="#stpage475E">475 E</a>; 7. <a href="#stpage520A">520</a>, <a href="#stpage525A">525</a>; <i>and</i> Phaedo 82; Phaedr. 249; Theaet. 173 E; Soph. 249 D, 254 A); akin to wisdom, 6. <a href="#stpage485D">485 D</a>; to proportion, <i>ib.</i> <a href="#stpage486E">486 E</a>; no partial measure of, sufficient, <i>ib.</i> <a href="#stpage504A">504</a>; -love of, essential in this world and the next, 10. <a href="#stpage618A">618</a>;<br />—truth and +love of, essential in this world and the next, 10. <a href="#stpage618A">618</a>;<br >—truth and essence, 9. <a href="#stpage585D">585 D</a>. </p><p class="ref"> Tyranny, 1. <a href="#stpage338D">338 D</a>; = injustice on the grand scale, <i>ib.</i> <a href="#stpage344A">344</a> [<i>cp.</i> Gorg. 469]; the wretchedest form of government, 8. <a href="#stpage544C">544 C</a>; 9. <a href="#stpage576A">576</a> [<i>cp.</i> Pol. -302 E]; origin of, 8. <a href="#stpage562A">562</a>, <a href="#stpage564A">564</a>:<br />—the tyrannical man, 9. <a href="#stpage571A">571</a> foll.; +302 E]; origin of, 8. <a href="#stpage562A">562</a>, <a href="#stpage564A">564</a>:<br >—the tyrannical man, 9. <a href="#stpage571A">571</a> foll.; life of, <i>ib.</i> <a href="#stpage573A">573</a>; his treatment of his parents, <i>ib.</i> <a href="#stpage574A">574</a>; most miserable, <i>ib.</i> <a href="#stpage576A">576</a>, <a href="#stpage578A">578</a>; has the soul of a slave, <i>ib.</i> <a href="#stpage577A">577</a>. </p><p class="ref"> @@ -31921,7 +31909,7 @@ miserable, <i>ib.</i> <a href="#stpage576A">576</a>, <a href="#stpage578A">578</ foll. [<i>cp.</i> Laws 2. 661 B]; his rise to power, 8. <a href="#stpage566A">566</a>; his taxes, <i>ib.</i> <a href="#stpage567A">567 A</a>, <a href="#stpage568E">568 E</a>; his army, <i>ib.</i> <a href="#stpage567A">567 A</a>, <a href="#stpage569A">569</a>; his purgation of the city, <i>ib.</i> <a href="#stpage567B">567 B</a>; misery of, 9. <a href="#stpage579A">579</a>; has no real pleasure, <i>ib.</i> <a href="#stpage587A">587</a>; how far distant - from pleasure, <a href="#stpage587A"><i>ibid.</i></a>:<br />—Tyrants and poets, 8. <a href="#stpage568A">568</a>; have no + from pleasure, <a href="#stpage587A"><i>ibid.</i></a>:<br >—Tyrants and poets, 8. <a href="#stpage568A">568</a>; have no friends, <a href="#stpage568A"><i>ibid.</i></a>; 9. <a href="#stpage576A">576</a> [<i>cp.</i> Gorg. <a href="#stpage510C">510 C</a>]; punishment of, in the world below, 10. <a href="#stpage615A">615</a> [<i>cp.</i> Gorg. 525]. </p> @@ -31931,11 +31919,11 @@ Understanding, a faculty of the soul, 6. <a href="#stpage511D">511 D</a>; = scie </p><p class="ref"> Union impossible among the bad, 1. <a href="#stpage352A">352 A</a> [<i>cp.</i> Lysis 214]. <span class="pagenum"><a id="page377"></a>377</span> </p><p class="ref"> -Unity of the state, 4. <a href="#stpage422A">422</a>, <a href="#stpage423A">423</a>; 5. <a href="#stpage462A">462</a>, <a href="#stpage463A">463</a> [<i>cp.</i> Laws 5. 739];<br />—absolute +Unity of the state, 4. <a href="#stpage422A">422</a>, <a href="#stpage423A">423</a>; 5. <a href="#stpage462A">462</a>, <a href="#stpage463A">463</a> [<i>cp.</i> Laws 5. 739];<br >—absolute unity, 7. <a href="#stpage524E">524 E</a>, <a href="#stpage525E">525 E</a>; unity and plurality, <a href="#stpage524E"><i>ibid.</i></a> </p><p class="ref"> Unjust man, the, happy (Thrasymachus), 1. <a href="#stpage343A">343</a>, <a href="#stpage344A">344</a> [<i>cp.</i> Gorg. 470 -foll.]; his unhappiness finally proved, 9. <a href="#stpage580A">580</a>; 10. <a href="#stpage613A">613</a>:<br />—injustice +foll.]; his unhappiness finally proved, 9. <a href="#stpage580A">580</a>; 10. <a href="#stpage613A">613</a>:<br >—injustice = private profit, 1. <a href="#stpage344A">344</a> (<i>see</i> <a href="#Injustice">Injustice</a>). </p><p class="ref"> Uranus, immoral stories about, 2. <a href="#stpage377E">377 E</a>. @@ -31952,7 +31940,7 @@ Valour, prizes of, 5. <a href="#stpage468A">468</a>. </p><p class="ref"> Vice, the disease of the soul, 4. <a href="#stpage444A">444</a>; 10. <a href="#stpage609A">609</a> foll. [<i>cp.</i> Soph. 228; Pol. 296 D; Laws 10. 906 C]; is many, 4. <a href="#stpage445A">445</a>; the proper object of -ridicule, 5. <a href="#stpage452E">452 E</a>;<br />—fine names for the vices, 8. <a href="#stpage560E">560 E</a>. Cp. <a href="#Injustice">Injustice</a>. +ridicule, 5. <a href="#stpage452E">452 E</a>;<br >—fine names for the vices, 8. <a href="#stpage560E">560 E</a>. Cp. <a href="#Injustice">Injustice</a>. </p><p class="ref"> Virtue and justice, 1. <a href="#stpage350A">350</a> [<i>cp.</i> Meno 73 E, 79]; thought by mankind to be toilsome, 2. <a href="#stpage364A">364 A</a> [<i>cp.</i> Laws 807 D]; virtue and harmony, 3. <a href="#stpage401A">401 A</a> @@ -31962,7 +31950,7 @@ men wise, 3. <a href="#stpage409E">409 E</a>; divided into parts, 4. <a href="#s individual and the state, <i>ib.</i> <a href="#stpage435A">435</a> foll., <a href="#stpage441A">441</a> (cp. <a href="#Justice">Justice</a>); the health of the soul, <i>ib.</i> <a href="#stpage444A">444</a> (cp. 10. <a href="#stpage609A">609</a> foll., <i>and</i> Soph. 228; Pol. 296 D); is one, <i>ib.</i> <a href="#stpage445A">445</a>; may be a matter of habit, 7. <a href="#stpage518E">518 E</a>; 10. <a href="#stpage619D">619 D</a>; -impeded by wealth, 8. <a href="#stpage550E">550 E</a> [<i>cp.</i> Laws 5. 728 A, 742; 8. 831, 836 A];<br />—virtues +impeded by wealth, 8. <a href="#stpage550E">550 E</a> [<i>cp.</i> Laws 5. 728 A, 742; 8. 831, 836 A];<br >—virtues of the philosopher, 6. <a href="#stpage485A">485</a> foll., <a href="#stpage490D">490 D</a>, <a href="#stpage491B">491 B</a>, <a href="#stpage494B">494 B</a> (cp. <a href="#Philosopher">Philosopher</a>); place of the several virtues in the state, 4. <a href="#stpage427A">427</a> foll. @@ -31999,8 +31987,8 @@ influence of, on the state, <i>ib.</i> <a href="#stpage422A">422 A</a> [<i>cp.</ the ‘sinews of war,’ <a href="#stpage422A"><i>ibid.</i></a>; all-powerful in oligarchies and timocracies, 8. <a href="#stpage548A">548 A</a>, <a href="#stpage551B">551 B</a>, <a href="#stpage553A">553</a>, <a href="#stpage562A">562 A</a>; an impediment to virtue, <span class="pagenum"><a id="page378"></a>378</span> <i>ib.</i> <a href="#stpage550E">550 E</a> [<i>cp.</i> Laws 5. 728 A; 742 E; 8. 831, 836 A]; should only be -acquired to a moderate amount, 9. <a href="#stpage591E">591 E</a> [<i>cp.</i> Laws 7. 801 B]:<br />—the -blind god of wealth (Pluto), 8. <a href="#stpage554B">554 B</a>:<br />—Wealthy, the, everywhere +acquired to a moderate amount, 9. <a href="#stpage591E">591 E</a> [<i>cp.</i> Laws 7. 801 B]:<br >—the +blind god of wealth (Pluto), 8. <a href="#stpage554B">554 B</a>:<br >—Wealthy, the, everywhere hostile to the poor, 4. <a href="#stpage423A">423 A</a>; 8. <a href="#stpage551E">551 E</a> [<i>cp.</i> Laws 5. 736 A]; flattered by them, 5. <a href="#stpage465C">465 C</a>; the wealthy and the wise, 6. <a href="#stpage489B">489 B</a>; plundered by the multitude in democracies, 8. <a href="#stpage564A">564</a>, <a href="#stpage565A">565</a>. @@ -32027,8 +32015,8 @@ state, 4. <a href="#stpage428A">428</a>; akin to truth, 6. <a href="#stpage485D" virtue which is innate in us, <i>ib.</i> <a href="#stpage518E">518 E</a>. </p><p class="ref"> Wise man, the, = the good, 1. <a href="#stpage350A">350</a> [<i>cp.</i> 1 Alcib. 124, 125]; definition -of, 4. <a href="#stpage442C">442 C</a>; alone has true pleasure, 9. <a href="#stpage583B">583 B</a>; life of, <i>ib.</i> <a href="#stpage591A">591</a>;<br />—‘the - wise to go to the doors of the rich,’ 6. <a href="#stpage489B">489 B</a>;<br />—wise men said to +of, 4. <a href="#stpage442C">442 C</a>; alone has true pleasure, 9. <a href="#stpage583B">583 B</a>; life of, <i>ib.</i> <a href="#stpage591A">591</a>;<br >—‘the + wise to go to the doors of the rich,’ 6. <a href="#stpage489B">489 B</a>;<br >—wise men said to be the friends of the tyrant, 8. <a href="#stpage568A">568</a>. </p><p class="ref"> Wives to be common in the state, 5. <a href="#stpage457A">457</a> foll.; 8. <a href="#stpage543A">543</a>. @@ -32050,7 +32038,7 @@ World, the, cannot be a philosopher, 6. <a href="#stpage494A">494 A</a>. <a id="Worldbelow">World below</a>, the, seems very near to the aged, 1. <a href="#stpage330E">330 E</a>; not to be reviled, 3. <a href="#stpage386A">386</a> foll. [<i>cp.</i> Crat. 403; Laws 5. 727 E; 8. 828 D]; pleasure of discourse in, 6. <a href="#stpage498D">498 D</a> [<i>cp.</i> Apol. 41]; punishment of the -wicked in, 2. <a href="#stpage363A">363</a>; 10. <a href="#stpage614A">614</a> foll.; sex in, 10. <a href="#stpage618B">618 B</a>;<br />—[heroes] who have +wicked in, 2. <a href="#stpage363A">363</a>; 10. <a href="#stpage614A">614</a> foll.; sex in, 10. <a href="#stpage618B">618 B</a>;<br >—[heroes] who have ascended from the world below to the gods, 7. <a href="#stpage521C">521 C</a>. </p> <p> </p><h3 id="indexX">X.</h3> @@ -32067,19 +32055,19 @@ cannot understand allegory, <i>ib.</i> <a href="#stpage378E">378 E</a>; must be <a href="#Education">Education</a>. </p><p class="ref"> Youth, the corruption of, not to be attributed to the Sophists, but to <span class="pagenum"><a id="page379"></a>379</span> public - opinion, 6. <a href="#stpage492A">492 A</a>;<br />—youthful enthusiasm for metaphysics, 7. -<a href="#stpage539B">539 B</a> [<i>cp.</i> Phil. 15 E];<br />—youthful scepticism, not of long continuance, + opinion, 6. <a href="#stpage492A">492 A</a>;<br >—youthful enthusiasm for metaphysics, 7. +<a href="#stpage539B">539 B</a> [<i>cp.</i> Phil. 15 E];<br >—youthful scepticism, not of long continuance, <i>ib.</i> <a href="#stpage539D">D</a> [<i>cp.</i> Soph. 234 E; Laws 10. 888 B]. </p> <p> </p><h3 id="indexZ">Z.</h3> <p class="ref"> Zeus, his treatment of his father, 2. <a href="#stpage377E">377 E</a>; throws Hephaestus from -heaven, <i>ib.</i> <a href="#stpage378D">378 D</a>;<br />—Achilles descended from, 3. <a href="#stpage391C">391 C</a>;<br />—did not cause +heaven, <i>ib.</i> <a href="#stpage378D">378 D</a>;<br >—Achilles descended from, 3. <a href="#stpage391C">391 C</a>;<br >—did not cause the violation of the treaty in the Trojan War, or the strife of the gods, 2. <a href="#stpage379E">379 E</a>; or send the lying dream to Agamemnon, <i>ib.</i> <a href="#stpage383A">383 A</a>; or lust for Herè, 3. <a href="#stpage390B">390 B</a>; ought not to have been described by Homer -as lamenting for Achilles and Sarpedon, <i>ib.</i> <a href="#stpage388C">388 C</a>;<br />—Lycaean Zeus, 8. -<a href="#stpage565D">565 D</a>;<br />—Olympian Zeus, 9. <a href="#stpage583B">583 B</a>. +as lamenting for Achilles and Sarpedon, <i>ib.</i> <a href="#stpage388C">388 C</a>;<br >—Lycaean Zeus, 8. +<a href="#stpage565D">565 D</a>;<br >—Olympian Zeus, 9. <a href="#stpage583B">583 B</a>. </p> <p> </p><p> </p> <div class="center"> @@ -32094,5 +32082,3 @@ as lamenting for Achilles and Sarpedon, <i>ib.</i> <a href="#stpage388C">388 C</ <div>*** END OF THE PROJECT GUTENBERG EBOOK 55201 ***</div> </body> </html> - - diff --git a/LICENSE.txt b/LICENSE.txt index 6312041..b5dba15 100644 --- a/LICENSE.txt +++ b/LICENSE.txt @@ -1,4 +1,4 @@ -This eBook, including all associated images, markup, improvements, +This book, including all associated images, markup, improvements, metadata, and any other content or labor, has been confirmed to be in the PUBLIC DOMAIN IN THE UNITED STATES. @@ -7,5 +7,5 @@ the "Copyright How-To" at https://www.gutenberg.org. 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