Dialogues of Plato - MobileReference [594]
And now for one magnificent lie, in the belief of which, Oh that we could train our rulers!--at any rate let us make the attempt with the rest of the world. What I am going to tell is only another version of the legend of Cadmus; but our unbelieving generation will be slow to accept such a story. The tale must be imparted, first to the rulers, then to the soldiers, lastly to the people. We will inform them that their youth was a dream, and that during the time when they seemed to be undergoing their education they were really being fashioned in the earth, who sent them up when they were ready; and that they must protect and cherish her whose children they are, and regard each other as brothers and sisters. 'I do not wonder at your being ashamed to propound such a fiction.' There is more behind. These brothers and sisters have different natures, and some of them God framed to rule, whom he fashioned of gold; others he made of silver, to be auxiliaries; others again to be husbandmen and craftsmen, and these were formed by him of brass and iron. But as they are all sprung from a common stock, a golden parent may have a silver son, or a silver parent a golden son, and then there must be a change of rank; the son of the rich must descend, and the child of the artisan rise, in the social scale; for an oracle says 'that the State will come to an end if governed by a man of brass or iron.' Will our citizens ever believe all this? 'Not in the present generation, but in the next, perhaps, Yes.'
Now let the earthborn men go forth under the command of their rulers, and look about and pitch their camp in a high place, which will be safe against enemies from without, and likewise against insurrections from within. There let them sacrifice and set up their tents; for soldiers they are to be and not shopkeepers, the watchdogs and guardians of the sheep; and luxury and avarice will turn them into wolves and tyrants. Their habits and their dwellings should correspond to their education. They should have no property; their pay should only meet their expenses; and they should have common meals. Gold and silver we will tell them that they have from God, and this divine gift in their souls they must not alloy with that earthly dross which passes under the name of gold. They only of the citizens may not touch it, or be under the same roof with it, or drink from it; it is the accursed thing. Should they ever acquire houses or lands or money of their own, they will become householders and tradesmen instead of guardians, enemies and tyrants instead of helpers, and the hour of ruin, both to themselves and the rest of the State, will be at hand.
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.
1. The constant appeal to the authority of Homer, whom, with grave irony, Plato, after the manner of his age, summons as a witness about ethics and psychology, as well as about diet and medicine; attempting to distinguish the better lesson from the worse, sometimes altering the text from design; more than once quoting or alluding to Homer inaccurately, after the manner of the early logographers turning the Iliad into prose, and delighting to draw far-fetched inferences from his words, or to make ludicrous applications of them. He does not, like Heracleitus, get into a rage with Homer and Archilochus (Heracl.), but uses their words and expressions as vehicles of a higher truth; not on a system like Theagenes of Rhegium or Metrodorus, or in later times the