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By Root 2384 0

prevents the cure? If he had been punished, the brute within him would have been silenced, and the gentler element liberated; and he would have united temperance, justice, and wisdom in his soul--a union better far than any combination of bodily gifts. The man of understanding will honour knowledge above all; in the next place he will keep under his body, not only for the sake of health and strength, but in order to attain the most perfect harmony of body and soul. In the acquisition of riches, too, he will aim at order and harmony; he will not desire to heap up wealth without measure, but he will fear that the increase of wealth will disturb the constitution of his own soul. For the same reason he will only accept such honours as will make him a better man; any others he will decline. 'In that case,' said he, 'he will never be a politician.' Yes, but he will, in his own city; though probably not in his native country, unless by some divine accident. 'You mean that he will be a citizen of the ideal city, which has no place upon earth.' But in heaven, I replied, there is a pattern of such a city, and he who wishes may order his life after that image. Whether such a state is or ever will be matters not; he will act according to that pattern and no other...

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.

1. Plato's account of pleasure is remarkable for moderation, and in this respect contrasts with the later Platonists and the views which are attributed to them by Aristotle. He is not, like the Cynics, opposed to all pleasure, but rather desires that the several parts of the soul shall have their natural satisfaction; he even agrees with the Epicureans in describing pleasure as something more than the absence of pain. This is proved by the circumstance that there are pleasures which have no antecedent pains (as he also remarks in the Philebus), such as the pleasures of smell, and also the pleasures of hope and anticipation. In the previous book he had made the distinction between necessary and unnecessary pleasure, which is repeated by Aristotle, and he now observes that there are a further class of 'wild beast' pleasures, corresponding to Aristotle's (Greek). He dwells upon the relative and unreal character of sensual pleasures and the illusion which arises out of the contrast of pleasure and pain, pointing out the superiority of the pleasures of reason, which are at rest, over the fleeting pleasures of sense and emotion. The pre-eminence of royal pleasure is shown by the fact that reason is able to form a judgment of the lower pleasures, while the two lower parts of the soul are incapable of judging the pleasures of reason. Thus, in his treatment of pleasure, as in many other subjects, the philosophy of Plato is 'sawn up into quantities' by Aristotle; the analysis which was originally made by him became in the next generation the foundation of further technical distinctions. Both in Plato and Aristotle we note the illusion under which the ancients fell of regarding the transience of pleasure as a proof of its unreality, and of confounding the permanence of the intellectual pleasures with the unchangeableness of the knowledge from which they are derived. Neither do we like to admit that the pleasures of knowledge, though more elevating, are not more lasting than other pleasures, and are almost equally dependent on the accidents of our bodily state (Introduction to Philebus).

2. The number of the interval which separates the king from the tyrant, and royal from tyrannical pleasures, is 729, the cube of 9. Which Plato characteristically designates as a number concerned with human life, because NEARLY equivalent to the number of days and nights in the year. He is desirous of proclaiming that the interval between them is immeasurable, and invents a formula to give expression to his idea. Those who spoke of justice as a cube, of virtue as an art of measuring (Prot.), saw no