Yes, and he will be a good man (which is my answer to your question).
- For he is good who has a good soul.
- But the cunning and suspicious nature of which we spoke,—he who has committed many crimes, and fancies himself to be a master in wickedness, when he is amongst his fellows, is wonderful in the precautions which he takes, because he judges of them by himself.
- But when he gets into the company of men of virtue, who have the experience of age, he appears to be a fool again, owing to his unseasonable suspicions.
- He cannot recognise an honest man, because he has no pattern of honesty in himself.
- At the same time, as the bad are more numerous than the good, and he meets with them oftener, he thinks himself, and is by others thought to be, rather wise than foolish.
- Then the good and wise judge whom we are seeking is not this man, but the other.
- For vice cannot know virtue too, but a virtuous nature, educated by time, will acquire a knowledge both of virtue and vice: the virtuous, and not the vicious, man has wisdom—in my opinion.
This is the sort of medicine, and this is the sort of law, which you will sanction in your state.
- They will minister to better natures, giving health both of soul and of body.
- But those who are diseased in their bodies they will leave to die, and the corrupt and incurable souls they will put an end to themselves.
- Thus our youth, having been educated only in that simple music which, as we said, inspires temperance, will be reluctant to go to law.
- The musician, who, keeping to the same track, is content to practise the simple gymnastic, will have nothing to do with medicine unless in some extreme case.
- The very exercises and tolls which he undergoes are intended to stimulate the spirited element of his nature, and not to increase his strength; he will not, like common athletes, use exercise and regimen to develope his muscles.
- Neither are the two arts of music and gymnastic really designed, as is often supposed, the one for the training of the soul, the other for the training of the body.
| What then is the real object of them?
I believe that the teachers of both have in view chiefly the improvement of the soul.
- Did you never observe, I said, the effect on the mind itself of exclusive devotion to gymnastic, or the opposite effect of an exclusive devotion to music?
| In what way shown? he said.
| The one producing a temper of hardness and ferocity, the other of softness and effeminacy, I replied.
Yes, I am quite aware that the mere athlete becomes too much of a savage, and that the mere musician is melted and softened beyond what is good for him.
Yet surely, this ferocity only comes from spirit, which, if rightly educated, would give courage, but, if too much intensified, is liable to become hard and brutal.
- On the other hand the philosopher will have the quality of gentleness.
- And this also, when too much indulged, will turn to softness, but, if educated rightly, will be gentle and moderate.
- The guardians should have both these qualities and both should be in harmony.
- The harmonious soul is both temperate and courageous.
- The inharmonious is cowardly and boorish.
- When a man allows music to play upon him and to pour into his soul through the funnel of his ears those sweet and soft and melancholy airs of which we were just now speaking, and his whole life is passed in warbling and the delights of song; in the first stage of the process the passion or spirit which is in him is tempered like iron, and made useful, instead of brittle and useless.
- But, if he carries on the softening and soothing process, in the next stage he begins to melt and waste, until he has wasted away his spirit and cut out the sinews of his soul; and he becomes a feeble warrior.
- If the element of spirit is naturally weak in him the change is speedily accomplished, but if he have a good deal, then the power of music weakening the spirit renders him excitable.
- On the least provocation he flames up at once, and is speedily extinguished.
- Instead of having spirit he grows irritable and passionate and is quite impracticable.
- And so in gymnastics, if a man takes violent exercise and is a great feeder, and the reverse of a great student of music and philosophy, at first the high condition of his body fills him with pride and spirit, and he becomes twice the man that he was.
- And what happens?
- If he do nothing else, and holds no converse with the Muses, does not even that intelligence which there may be in him, having no taste of any sort of learning or enquiry or thought or culture, grow feeble and dull and blind, his mind never waking up or receiving nourishment, and his senses not being purged of their mists?
- He ends by becoming a hater of philosophy, uncivilized, never using the weapon of persuasion.
- He is like a wild beast, all violence and fierceness, and knows no other way of dealing; and he lives in all ignorance and evil conditions, and has no sense of propriety and grace.
And as there are two principles of human nature, one the spirited and the other the philosophical, some God, as I should say, has given mankind two arts answering to them (and only indirectly to the soul and body), in order that these two principles (like the strings of an instrument) may be relaxed or drawn tighter until they are duly harmonized.
- He who mingles music with gymnastic in the fairest proportions, and best attempers them to the soul, may be rightly called the true musician and harmonist in a far higher sense than the tuner of the strings.
- Such a presiding genius will be always required in our State if the government is to last.
- Such, then, are our principles of nurture and education: Where would be the use of going into further details about the dances of our citizens, or about their hunting and coursing, their gymnastic and equestrian contests? For these all follow the general principle, and having found that, we shall have no difficulty in discovering them.
- Who are to be rulers and who subjects?
- There can be no doubt that the elder must rule the younger.
- The best of these must rule.
- The best husbandmen are those most devoted to husbandry.
- We should have the best of guardians for our city, those who have the characters of guardians.
- They should be wise and efficient and have a special care of the State.
- A man will be most likely to care about that which he loves?
- He will be most likely to love that which he regards as having the same interests with himself, and that of which the good or evil fortune is supposed by him at any time most to affect his own?
- Then there must be a selection. Let us note among the guardians those who in their whole life show the greatest eagerness to do what is for the good of their country, and the greatest repugnance to do what is against her interests.
They will have to be watched at every age, in order that we may see whether they preserve their resolution, and never, under the influence either of force or enchantment, forget or cast off their sense of duty to the State.
- A resolution may go out of a man's mind either with his will or against his will; with his will when he gets rid of a falsehood and learns better, against his will whenever he is deprived of a truth.
I understand, he said, the willing loss of a resolution; the meaning of the unwilling I have yet to learn.
Why, I said, do you not see that men are unwillingly deprived of good, and willingly of evil? Is not to have lost the truth an evil, and to possess the truth a good? and you would agree that to conceive things as they are is to possess the truth?
Yes, he replied; I agree with you in thinking that mankind are deprived of truth against their will.
This is not this involuntary deprivation caused either by theft, or force, or enchantment.
- I fear that I must have been talking darkly, like the tragedians.
- I only mean that some men are changed by persuasion and that others forget.
- Argument steals away the hearts of one class, and time of the other; and this I call theft.
Now you understand me?
| Those again who are forced, are those whom the violence of some pain or grief compels to change their opinion.
| I understand, he said, and you are quite right.
| And you would also acknowledge that the enchanted are those who change their minds either under the softer influence of pleasure, or the sterner influence of fear?
| Yes, he said; everything that deceives may be said to enchant.
| Therefore, as I was just now saying, we must enquire who are the best guardians of their own conviction that what they think the interest of the State is to be the rule of their lives. We must watch them from their youth upwards, and make them perform actions in which they are most likely to forget or to be deceived, and he who remembers and is not deceived is to be selected, and he who fails in the trial is to be rejected. That will be the way?
| And there should also be toils and pains and conflicts prescribed for them, in which they will be made to give further proof of the same qualities.
| Very right, he replied.
We must try them with enchantments—that is the third sort of test—and see what will be their behaviour like those who take colts amid noise and tumult to see if they are of a timid nature, so must we take our youth amid terrors of some kind, and again pass them into pleasures, and prove them more thoroughly than gold is proved in the furnace, that we may discover whether they are armed against all enchantments, and of a noble bearing always, good guardians of themselves and of the music which they have learned, and retaining under all circumstances a rhythmical and harmonious nature, such as will be most serviceable to the individual and to the State.
- He who at every age, as boy and youth and in mature life, has come out of the trial victorious and pure, shall be appointed a ruler and guardian of the State.
- He shall be honoured in life and death, and shall receive sepulture and other memorials of honour, the greatest that we have to give.
- But him who fails, we must reject.
- I am inclined to think that this is the sort of way in which our rulers and guardians should be chosen and appointed.
- I speak generally, and not with any pretension to exactness.
- Perhaps the word 'guardian' in the fullest sense ought to be applied to this higher class only who preserve us against foreign enemies and maintain peace among our citizens at home, that the one may not have the will, or the others the power, to harm us.
- The young men whom we before called guardians may be more properly designated auxiliaries and supporters of the principles of the rulers.
- How then may we devise one of those needful falsehoods of which we lately spoke—just one royal lie which may deceive the rulers, if that be possible, and at any rate the rest of the city?
Nothing new, only an old Phoenician tale (Laws) of what has often occurred before now in other places, (as the poets say, and have made the world believe,) though not in our time.
- I do not know whether such an event could ever happen again, or could now even be made probable, if it did.
How your words seem to hesitate on your lips!
You will not wonder at my hesitation when you have heard.
- I propose to communicate gradually, first to the rulers, then to the soldiers, and lastly to the people.
- They are to be told that their youth was a dream, and the education and training which they received from us, an appearance only.
- In reality during all that time they were being formed and fed in the womb of the earth, where they themselves and their arms and appurtenances were manufactured.
- When they were completed, the earth, their mother, sent them up.
- So their country being their mother and also their nurse, they are bound to advise for her good, and to defend her against attacks, and her citizens they are to regard as children of the earth and their own brothers.
You had good reason, he said, to be ashamed of the lie which you were going to tell.
True, but there is more coming.
- I have only told you half.
- Citizens, we shall say to them in our tale, you are brothers, yet God has framed you differently.
- Some of you have the power of command, and in the composition of these he has mingled gold, wherefore also they have the greatest honour.
- Others he has made of silver, to be auxiliaries.
- Others again who are to be husbandmen and craftsmen he has composed of brass and iron.
- The species will generally be preserved in the children.
- But as all are of the same original stock, a golden parent will sometimes have a silver son, or a silver parent a golden son.
- God proclaims as a first principle to the rulers, and above all else, that there is nothing which they should so anxiously guard, or of which they are to be such good guardians, as of the purity of the race.
- They should observe what elements mingle in their offspring.
- For if the son of a golden or silver parent has an admixture of brass and iron, then nature orders a transposition of ranks, and the eye of the ruler must not be pitiful towards the child because he has to descend in the scale and become a husbandman or artisan, just as there may be sons of artisans who having an admixture of gold or silver in them are raised to honour, and become guardians or auxiliaries.
- For an oracle says that when a man of brass or iron guards the State, it will be destroyed.
- Such is the tale; is there any possibility of making our citizens believe in it?
Not in the present generation
- There is no way of accomplishing this.
- But their sons may be made to believe in the tale, and their sons' sons, and posterity after them.
I see the difficulty.
- Yet the fostering of such a belief will make them care more for the city and for one another.
- Enough, however, of the fiction, which may now fly abroad upon the wings of rumour, while we arm our earth-born heroes, and lead them forth under the command of their rulers.
- Let them look round and select a spot whence they can best suppress insurrection, if any prove refractory within, and also defend themselves against enemies, who like wolves may come down on the fold from without.
- There let them encamp, and when they have encamped, let them sacrifice to the proper Gods and prepare their dwellings.
- Their houses must be such as will shield them against the cold of winter and the heat of summer.
- Yes, but they must be the houses of soldiers, and not of shop-keepers.
- To keep watch-dogs, who, from want of discipline or hunger, or some evil habit or other, would turn upon the sheep and worry them, and behave not like dogs but wolves, would be a foul and monstrous thing in a shepherd.
- Therefore every care must be taken that our auxiliaries, being stronger than our citizens, may not grow to be too much for them and become savage tyrants instead of friends and allies.
- Would not a really good education furnish the best safeguard?
But they are well-educated already.
I cannot be so confident.
- I think that they should be, and that true education, whatever that may be, will civilize and humanize them in their relations to one another, and to those under their protection.
- Their education, habitations, and all that belongs to them, should neither impair their virtue as guardians, nor tempt them to prey on the other citizens.
- What will be their way of life?
- In the first place, none of them should have any property of his own beyond what is absolutely necessary.
- Neither should they have a private house or store closed against any one who has a mind to enter.
- Their provisions should be only such as are required by trained warriors, who are men of temperance and courage.
- They should agree to receive from the citizens a fixed rate of pay, enough to meet the expenses of the year and no more.
- They will go to mess and live together like soldiers in a camp.
- We will tell them that they have gold and silver from God and that the diviner metal is within them.
- They have therefore no need of the dross which is current among men.
- They should not pollute the divine by any such earthly admixture.
- For that commoner metal has been the source of many unholy deeds, but their own is undefiled.
- They alone, of all the citizens, may not touch or handle silver or gold, or be under the same roof with them, or wear them, or drink from them.
- This will be their salvation, and they will be the saviours of the State.
- But should they ever acquire homes or lands or moneys of their own.
- They will become housekeepers and husbandmen instead of guardians, enemies and tyrants instead of allies of the other citizens
- They will hate and be hated, plot and be plotted against.
- They will pass their whole life in much greater terror of internal than of external enemies, and the hour of ruin, both to themselves and to the rest of the State, will be at hand.
- These shall be the regulations appointed by us for guardians on their houses and all other matters.