Ver.10/04/01*END*
This etext was produced by Alfred J. Drake, Ph.D.
PLATO AND PLATONISM (1910)
WALTER HORATIO PATER
CONTENTS
1. Plato and the Doctrine of Motion: 5-26
2. Plato and the Doctrine of Rest: 27-50
3. Plato and the Doctrine of Number: 51-74
4. Plato and Socrates: 75-98
5. Plato and the Sophists: 99-123
6. The Genius of Plato: 124-149
7. The Doctrine of Plato--
I. The Theory of Ideas: 150-173
II. Dialectic: 174-196
8. Lacedaemon: 197-234
9. The Republic: 235-266
10. Plato's Aesthetics: 267-283, end
CHAPTER 1: PLATO AND THE DOCTRINE OF MOTION
[5] WITH the world of intellectual production, as with that of organic
generation, nature makes no sudden starts. Natura nihil facit per
saltum; and in the history of philosophy there are no absolute
beginnings. Fix where we may the origin of this or that doctrine or
idea, the doctrine of "reminiscence," for instance, or of "the
perpetual flux," the theory of "induction," or the philosophic view of
things generally, the specialist will still be able to find us some
earlier anticipation of that doctrine, that mental tendency. The most
elementary act of mental analysis takes time to do; the most
rudimentary sort of speculative knowledge, abstractions so simple that
we can hardly conceive the human mind without them, must grow, and with
difficulty. Philosophy itself, mental and moral, has its preparation,
its forethoughts, in the poetry that preceded it. A powerful
generalisation thrown into some salient phrase, such as [6] that of
Heraclitus--"Panta rhei,"+ all things fleet away--may startle a
particular age by its novelty, but takes possession only because all
along its root was somewhere among the natural though but half-
developed instincts of the human mind itself.
Plato has seemed to many to have been scarcely less than the creator of
philosophy; and it is an immense advance he makes, from the crude or
turbid beginnings of scientific enquiry with the Ionians or the
Eleatics, to that wide range of perfectly finished philosophical
literature. His encyclopaedic view of the whole domain of knowledge is
more than a mere step in a progress. Nothing that went before it, for
compass and power and charm, had been really comparable to it. Plato's
achievement may well seem an absolutely fresh thing in the morning of
the mind's history. Yet in truth the world Plato had entered into was
already almost weary of philosophical debate, bewildered by the
oppositions of sects, the claims of rival schools. Language and the
processes of thought were already become sophisticated, the very air he
breathed sickly with off-cast speculative atoms.
In the Timaeus, dealing with the origin of the universe he figures less
as the author of a new theory, than as already an eclectic critic of
older ones, himself somewhat perplexed by theory and counter-theory.
And as we find there a [7] sort of storehouse of all physical theories,
so in reading the Parmenides we might think that all metaphysical
questions whatever had already passed through the mind of Plato. Some
of the results of patient earlier thinkers, even then dead and gone,
are of the structure of his philosophy. They are everywhere in it, not
as the stray carved corner of some older edifice, to be found here or
there amid the new, but rather like minute relics of earlier organic
life in the very stone he builds with. The central and most intimate
principles of his teaching challenge us to go back beyond them, not
merely to his own immediate, somewhat enigmatic master--to Socrates,
who survives chiefly in his pages--but to various precedent schools of
speculative thought, in Greece, in Ionia, in Italy; beyond these into
that age of poetry, in which the first efforts of philosophic
apprehension had hardly understood themselves; beyond that unconscious
philosophy, again, to certain constitutional tendencies, persuasions,
forecasts of the intellect itself, such as had given birth, it would
seem, to thoughts akin to Plato's in the older civilisations of India
and of Egypt, as they still exercise their authority over ourselves.
The thoughts of Plato, like the language he has to use (we find it so
again, in turn, with those predecessors of his, when we pass from him
to them) are covered with the traces of previous labour and have had
their earlier [8] proprietors. If at times we become aware in reading
him of certain anticipations of modern knowledge, we are also quite
obviously among the relics of an older, a poetic or half-visionary
world. It is hardly an exaggeration to say that in Plato, in spite of
his wonderful savour of literary freshness, there is nothing absolutely
new: or rather, as in many other very original products of human
genius, the seemingly new is old also, a palimpsest, a tapestry of
which the actual threads have served before, or like the animal frame
itself, every particle of which has already lived and died many times
over. Nothing but the life-giving principle of cohesion is new; the
new perspective, the resultant complexion, the expressiveness which
familiar thoughts attain by novel juxtaposition. In other words, the
form is new. But then, in the creation of philosophical literature, as
in all other products of art, form, in the full signification of that
word, is everything, and the mere matter is nothing.
There are three different ways in which the criticism of philosophic,
of all speculative opinion whatever, may be conducted. The doctrines
of Plato's Republic, for instance, may be regarded as so much truth or
falsehood, to be accepted or rejected as such by the student of to-day.
That is the dogmatic method of criticism; judging every product of
human thought, however alien [9] or distant from one's self, by its
congruity with the assumptions of Bacon or Spinoza, of Mill or Hegel,
according to the mental preference of the particular critic. There is,
secondly, the more generous, eclectic or syncretic method, which aims
at a selection from contending schools of the various grains of truth
dispersed among them. It is the method which has prevailed in periods
of large reading but with little inceptive force of their own, like
that of the Alexandrian Neo-Platonism in the third century, or the Neo-
Platonism of Florence in the fifteenth. Its natural defect is in the
tendency to misrepresent the true character of the doctrine it
professes to explain, that it may harmonise thus the better with the
other elements of a pre-conceived system.
Dogmatic and eclectic criticism alike have in our own century, under
the influence of Hegel and his predominant theory of the ever-changing
"Time-spirit" or Zeit-geist, given way to a third method of criticism,
the historic method, which bids us replace the doctrine, or the system,
we are busy with, or such an ancient monument of philosophic thought as
The Republic, as far as possible in the group of conditions,
intellectual, social, material, amid which it was actually produced, if
we would really understand it. That ages have their genius as well as
the individual; that in every age there is a peculiar ensemble of
conditions which determines [10] a common character in every product of
that age, in business and art, in fashion and speculation, in religion
and manners, in men's very faces; that nothing man has projected from
himself is really intelligible except at its own date, and from its
proper point of view in the never-resting "secular process"; the
solidarity of philosophy, of the intellectual life, with common or
general history; that what it behoves the student of philosophic
systems to cultivate is the "historic sense": by force of these
convictions many a normal, or at first sight abnormal, phase of
speculation has found a reasonable meaning for us. As the strangely
twisted pine-tree, which would be a freak of nature on an English lawn,
is seen, if we replace it, in thought, amid the contending forces of
the Alpine torrent that actually shaped its growth, to have been the
creature of necessity, of the logic of certain facts; so, beliefs the
most fantastic, the "communism" of Plato, for instance, have their
natural propriety when duly correlated with those facts, those
conditions round about them, of which they are in truth a part.
In the intellectual as in the organic world the given product, its
normal or abnormal characteristics, are determined, as people say, by
the "environment." The business of the young scholar therefore, in
reading Plato, is not to take his side in a controversy, to adopt or
refute Plato's opinions, to modify, or make apology for, [11] what may
seem erratic or impossible in him; still less, to furnish himself with
arguments on behalf of some theory or conviction of his own. His duty
is rather to follow intelligently, but with strict indifference, the
mental process there, as he might witness a game of skill; better
still, as in reading Hamlet or The Divine Comedy, so in reading The
Republic, to watch, for its dramatic interest, the spectacle of a
powerful, of a sovereign intellect, translating itself, amid a complex
group of conditions which can never in the nature of things occur
again, at once pliant and resistant to them, into a great literary
monument. To put Plato into his natural place, as a result from
antecedent and contemporary movements of Greek speculation, of Greek
life generally: such is the proper aim of the historic, that is to say,
of the really critical study of him.
At the threshold, then, of The Republic of Plato, the historic spirit
impresses upon us the fact that some of its leading thoughts are partly
derivative from earlier thinkers, of whom we happen to possess
independent information. From that brilliant and busy, yet so
unconcerned press of early Greek life, one here another there stands
aside to make the initial act of conscious philosophic reflexion. It
is done with something of the simplicity, the immediate and visible
effectiveness, of the visible world in action all around. Among
Plato's many intellectual [12] predecessors, on whom in recent years
much attention has been bestowed by a host of commentators after the
mind of Hegel, three, whose ideas, whose words even, we really find in
the very texture of Plato's work, emerge distinctly in close connexion
with The Republic: Pythagoras, the dim, half-legendary founder of the
philosophy of number and music; Parmenides, "My father Parmenides," the
centre of the school of Elea; Heraclitus, thirdly, author of the
doctrine of "the Perpetual Flux": three teachers, it must be admitted
after all, of whom what knowledge we have is to the utmost degree
fragmentary and vague. But then, one way of giving that knowledge
greater definiteness is by noting their direct and actual influence in
Plato's writings.
Heraclitus, a writer of philosophy in prose, yet of a philosophy which
was half poetic figure, half generalised fact, in style crabbed and
obscure, but stimulant, invasive, not to be forgotten--he too might be
thought, as a writer of prose, one of the "fathers" of Plato. His
influence, however, on Plato, though himself a Heraclitean in early
life, was by way of antagonism or reaction; Plato's stand against any
philosophy of motion becoming, as we say, something of a "fixed idea"
with him. Heraclitus of Ephesus (what Ephesus must have been just then
is denoted by the fact that it was one of the twelve cities of the
Ionian League) died about forty years before [13] Plato was born. Here
then at Ephesus, the much frequented centre of the religious life of
Ionia, itself so lately emancipated from its tyrants, Heraclitus, of
ancient hereditary rank, an aristocrat by birth and temper, amid all
the bustle of still undiscredited Greek democracy, had reflected, not
to his peace of mind, on the mutable character of political as well as
of physical existence; perhaps, early as it was, on the mutability of
intellectual systems also, that modes of thought and practice had
already been in and out of fashion. Empires certainly had lived and
died around; and in Ephesus as elsewhere, the privileged class had gone
to the wall. In this era of unrestrained youthfulness, of Greek
youthfulness, one of the haughtiest of that class, as being also of
nature's aristocracy, and a man of powerful intellectual gifts,
Heraclitus, asserts the native liberty of thought at all events;
becomes, we might truly say, sickly with "the pale cast" of his
philosophical questioning. Amid the irreflective actors in that
rapidly moving show, so entirely immersed in it superficial as it is
that they have no feeling of themselves, he becomes self-conscious. He
reflects; and his reflexion has the characteristic melancholy of youth
when it is forced suddenly to bethink itself, and for a moment feels
already old, feels the temperature of the world about it sensibly
colder. Its very ingenuousness, its sincerity, will make the utterance
of what comes [14] to mind just then somewhat shrill or overemphatic.
Yet Heraclitus, thus superbly turning aside from the vulgar to think,
so early in the impetuous spring-tide of Greek history, does but
reflect after all the aspect of what actually surrounds him, when he
cries out--his philosophy was no matter of formal treatise or system,
but of harsh, protesting cries--Panta chôrei kai ouden menei.+ All
things give way: nothing remaineth. There had been enquirers before
him of another sort, purely physical enquirers, whose bold,
contradictory, seemingly impious guesses how and of what primary
elements the world of visible things, the sun, the stars, the brutes,
their own souls and bodies, had been composed, were themselves a part
of the bold enterprise of that romantic age; a series of intellectual
adventures, of a piece with its adventures in unknown lands or upon the
sea. The resultant intellectual chaos expressed the very spirit of
gifted and sanguine but insubordinate youth (remember, that the word
neotês,+ youth, came to mean rashness, insolence!) questioning,
deciding, rejecting, on mere rags and tatters of evidence, unbent to
discipline, unmethodical, irresponsible. Those opinions too, coming
and going, those conjectures as to what under-lay the sensible world,
were themselves but fluid elements on the changing surface of
existence.
[15] Surface, we say; but was there really anything beneath it? That
was what to the majority of his hearers, his readers, Heraclitus, with
an eye perhaps on practice, seemed to deny. Perpetual motion, alike in
things and in men's thoughts about them,--the sad, self-conscious,
philosophy of Heraclitus, like one, knowing beyond his years, in this
barely adolescent world which he is so eager to instruct, makes no
pretence to be able to restrain that. Was not the very essence of
thought itself also such perpetual motion? a baffling transition from
the dead past, alive one moment since, to a present, itself deceased in
turn ere we can say, It is here? A keen analyst of the facts of nature
and mind, a master presumably of all the knowledge that then there was,
a vigorous definer of thoughts, he does but refer the superficial
movement of all persons and things around him to deeper and still more
masterful currents of universal change, stealthily withdrawing the
apparently solid earth itself from beneath one's feet. The principle
of disintegration, the incoherency of fire or flood (for Heraclitus
these are but very lively instances of movements, subtler yet more
wasteful still) are inherent in the primary elements alike of matter
and of the soul. Legei pou Hêrakleitos, says Socrates in the Cratylus,
hoti panta chôrei kai ouden menei.+ But the principle of lapse, of
waste, was, in fact, in one's self. "No one has ever passed [16] twice
over the same stream." Nay, the passenger himself is without identity.
Upon the same stream at the same moment we do, and do not, embark: for
we are, and are not: eimen te kai ouk eimen.+ And this rapid change, if
it did not make all knowledge impossible, made it wholly relative, of a
kind, that is to say, valueless in the judgment of Plato. Man, the
individual, at this particular vanishing-point of time and place,
becomes "the measure of all things."
To know after what manner (says Socrates, after discussing the
question in what proportion names, fleeting names, contribute
to our knowledge of things) to know after what manner we must be
taught, or discover for ourselves, the things that really are
(ta onta)+ is perhaps beyond the measure of your powers and mine.
We must even content ourselves with the admission of this, that
not from their names, but much rather themselves from themselves,
they must be learned and looked for. . . . For consider, Cratylus,
a point I oft-times dream on--whether or no we may affirm that
what is beautiful and good in itself, and whatever is, respectively,
in itself, is something?
Cratylus. To me at least, Socrates, it seems to be something.
Socrates. Let us consider, then, that 'in-itself'; not whether
a face, or anything of that kind, is beautiful, and whether all
these things seem to flow like water. But, what is beautiful in
itself--may we say?--has not this the qualities that define it,
always?
Cratylus. It must be so.
Socrates. Can we then, if it is ever passing out below, predicate
about it; first, that it is that; next, that it has this or that
quality; or must it not be that, even as we speak, it should
straightway become some other thing, and go out under on its way,
and be no longer as it is? Now, how could that which is never in
the same state be a thing at all? . . .
[17] Socrates. Nor, in truth, could it be an object of knowledge
to any one; for, even as he who shall know comes upon it, it would
become another thing with other qualities; so that it would be no
longer matter of knowledge what sort of a thing it is, or in what
condition. Now, no form of knowing, methinks, has knowledge of
that which it knows to be no-how.
Cratylus. It is as you say.
Socrates. But if, Cratylus, all things change sides, and nothing
stays, it is not fitting to say that there is any knowing at
all. . . . And the consequence of this argument would be, that
there is neither any one to know, nor anything to be known. If,
on the other hand, there be always that which knows, and that
which is known; and if the Beautiful is, and the Good is, and
each one of those things that really are, is, then, to my thinking,
those things in no way resemble that moving stream of which we are
now speaking. Whether, then, these matters be thus, or in that
other way as the followers of Heraclitus affirm and many besides,
I fear may be no easy thing to search out. But certainly it is
not like a sensible man, committing one's self, and one's own soul,
to the rule of names, to serve them, and, with faith in names and
those who imposed them, as if one knew something thereby, to
maintain (damaging thus the character of that which is, and our
own) that there is no sound ring in any one of them, but that all,
like earthen pots, let water. Cratylus, 439.+
Yet from certain fragments in which the Logos is already named we may
understand that there had been another side to the doctrine of
Heraclitus; an attempt on his part, after all, to reduce that world of
chaotic mutation to cosmos, to the unity of a reasonable order, by the
search for and the notation, if there be such, of an antiphonal rhythm,
or logic, which, proceeding uniformly from movement to movement, as in
some intricate musical theme, might link together in one those
contending, infinitely diverse [18] impulses. It was an act of
recognition, even on the part of a philosophy of the inconsecutive, the
incoherent, the insane, of that Wisdom which, "reacheth from end to
end, sweetly and strongly ordering all things." But if the "weeping
philosopher," the first of the pessimists, finds the ground of his
melancholy in the sense of universal change, still more must he weep at
the dulness of men's ears to that continuous strain of melody
throughout it. In truth, what was sympathetic with the hour and the
scene in the Heraclitean doctrine, was the boldly aggressive, the
paradoxical and negative tendency there, in natural collusion, as it
was, with the destructiveness of undisciplined youth; that sense of
rapid dissolution, which, according to one's temperament and one's luck
in things, might extinguish, or kindle all the more eagerly, an
interest in the mere phenomena of existence, of one's so hasty passage
through the world.
The theory of the perpetual flux was indeed an apprehension of which
the full scope was only to be realised by a later age, in alliance with
a larger knowledge of the natural world, a closer observation of the
phenomena of mind, than was possible, even for Heraclitus, at that
early day. So, the seeds of almost all scientific ideas might seem to
have been dimly enfolded in the mind of antiquity; but fecundated,
admitted to their full working prerogative, one by one, in after ages,
by good favour of the special [19] intellectual conditions belonging to
a particular generation, which, on a sudden, finds itself preoccupied
by a formula, not so much new, as renovated by new application.
It is in this way that the most modern metaphysical, and the most
modern empirical philosophies alike have illustrated emphatically,
justified, expanded, the divination (so we may make bold to call it
under the new light now thrown upon it) of the ancient theorist of
Ephesus. The entire modern theory of "development," in all its various
phases, proved or unprovable,--what is it but old Heracliteanism awake
once more in a new world, and grown to full proportions?
Panta chôrei, panta rhei+--It is the burden of Hegel on the one hand, to
whom nature, and art, and polity, and philosophy, aye, and religion
too, each in its long historic series, are but so many conscious
movements in the secular process of the eternal mind; and on the other
hand of Darwin and Darwinism, for which "type" itself properly is not
but is only always becoming. The bold paradox of Heraclitus is, in
effect, repeated on all sides, as the vital persuasion just now of a
cautiously reasoned experience, and, in illustration of the very law of
change which it asserts, may itself presently be superseded as a
commonplace. Think of all that subtly disguised movement, latens
processus, Bacon calls it (again as if by a kind of anticipation) which
[20] modern research has detected, measured, hopes to reduce to minuter
or ally to still larger currents, in what had seemed most substantial
to the naked eye, the inattentive mind. To the "observation and
experiment" of the physical enquirer of to-day, the eye and the sun it
lives by reveal themselves, after all, as Heraclitus had declared
(scarcely serious, he seemed to those around him) as literally in
constant extinction and renewal; the sun only going out more gradually
than the human eye; the system meanwhile, of which it is the centre, in
ceaseless movement nowhither. Our terrestrial planet is in constant
increase by meteoric dust, moving to it through endless time out of
infinite space. The Alps drift down the rivers into the plains, as
still loftier mountains found their level there ages ago. The granite
kernel of the earth, it is said, is ever changing in its very
substance, its molecular constitution, by the passage through it of
electric currents. And the Darwinian theory--that "species," the
identifying forms of animal and vegetable life, immutable though they
seem now, as of old in the Garden of Eden, are fashioned by slow
development, while perhaps millions of years go by: well! every month
is adding to its evidence. Nay, the idea of development (that, too, a
thing of growth, developed in the progress of reflexion) is at last
invading one by one, as the secret of their explanation, all the
products of mind, the very [21] mind itself, the abstract reason; our
certainty, for instance, that two and two make four. Gradually we have
come to think, or to feel, that primary certitude. Political
constitutions, again, as we now see so clearly, are "not made," cannot
be made, but "grow." Races, laws, arts, have their origins and end,
are themselves ripples only on the great river of organic life; and
language is changing on our very lips.
In Plato's day, the Heraclitean flux, so deep down in nature itself--
the flood, the fire--seemed to have laid hold on man, on the social and
moral world, dissolving or disintegrating opinion, first principles,
faith, establishing amorphism, so to call it, there also. All along
indeed the genius, the good gifts of Greece to the world had had much
to do with the mobility of its temperament. Only, when Plato came into
potent contact with his countrymen (Pericles, Phidias, Socrates being
now gone) in politics, in literature and art, in men's characters, the
defect naturally incident to that fine quality had come to have
unchecked sway. From the lifeless background of an unprogressive
world--Egypt, Syria, frozen Scythia--a world in which the unconscious
social aggregate had been everything, the conscious individual, his
capacity and rights, almost nothing, the Greek had stepped forth, like
the young prince in the fable, to set things going. To the philosophic
eye however, [22] about the time when the history of Thucydides leaves
off, they might seem to need a regulator, ere the very wheels wore
themselves out.
Mobility! We do not think that a necessarily undesirable condition of
life, of mind, of the physical world about us. 'Tis the dead things,
we may remind ourselves, that after all are most entirely at rest, and
might reasonably hold that motion (vicious, fallacious, infectious
motion, as Plato inclines to think) covers all that is best worth
being. And as for philosophy--mobility, versatility, the habit of
thought that can most adequately follow the subtle movement of things,
that, surely, were the secret of wisdom, of the true knowledge of them.
It means susceptibility, sympathetic intelligence, capacity, in short.
It was the spirit of God that moved, moves still, in every form of real
power, everywhere. Yet to Plato motion becomes the token of unreality
in things, of falsity in our thoughts about them. It is just this
principle of mobility, in itself so welcome to all of us, that, with
all his contriving care for the future, he desires to withstand.
Everywhere he displays himself as an advocate of the immutable. The
Republic is a proposal to establish it indefectibly in a very precisely
regulated, a very exclusive community, which shall be a refuge for
elect souls from an ill-made world.
That four powerful influences made for the political unity of Greece
was pointed out by [23] Grote: common blood, common language, a common
religious centre, the great games in which all alike communicated. He
adds that they failed to make the Greeks one people. Panhellenism was
realised for the first time, and then but imperfectly, by Alexander the
Great. The centrifugal tendency had ever been too much for the
centripetal tendency in them, the progressive elements for the element
of order. Their boundless impatience, that passion for novelty noted
in them by Saint Paul, had been a matter of radical character. Their
varied natural gifts did but concentrate themselves now and then to an
effective centre, that they might be dissipated again, towards every
side, in daring adventure alike of action and of thought. Variety and
novelty of experience, further quickened by a consciousness trained to
an equally nimble power of movement, individualism, the capacities, the
claim, of the individual, forced into their utmost play by a ready
sense and dexterous appliance of opportunity,--herein, certainly, lay
at least one half of their vocation in history. The material
conformation of Greece, a land of islands and peninsulas, with a range
of sea-coast immense as compared with its area, and broken up by
repellent lines of mountain this way and that, nursing jealously a
little township of three or four thousand souls into an independent
type of its own, conspired to the same effect. Independence, local and
personal,--it was the Greek ideal!
[24] Yet of one side only of that ideal, as we may see, of the still
half-Asiatic rather than the full Hellenic ideal, of the Ionian ideal
as conceived by the Athenian people in particular, people of the coast
who have the roaming thoughts of sailors, ever ready to float away
anywhither amid their walls of wood. And for many of its admirers
certainly the whole Greek people has been a people of the sea-coast.
In Lacedaemon, however, as Plato and others thought, hostile,
inaccessible in its mountain hollow where it had no need of any walls
at all, there were resources for that discipline and order which
constitute the other ingredient in a true Hellenism, the saving Dorian
soul in it. Right away thither, to that solemn old mountain village,
now mistress of Greece, he looks often, in depicting the Perfect City,
the ideal state. Perfection, in every case, as we may conceive, is
attainable only through a certain combination of opposites, Attic
aleipha with the Doric oxos;+ and in the Athens of Plato's day, as he
saw with acute prevision, those centrifugal forces had come to be
ruinously in excess of the centripetal. Its rapid, empiric,
constitutional changes, its restless development of political
experiment, the subdivisions of party there, the dominance of faction,
as we see it, steadily increasing, breeding on itself, in the pages of
Thucydides, justify Plato's long-drawn paradox that it is easier to
wrestle against many than against one. The soul, [25] moreover, the
inward polity of the individual, was the theatre of a similar
dissolution; and truly stability of character had never been a
prominent feature in Greek life. Think of the end of Pausanias failing
in his patriotism, of Themistocles, of Miltiades, the saviours of
Greece, actually selling the country they had so dearly bought to its
old enemies.
It is something in this way that, for Plato, motion and the philosophy
of motion identify themselves with the vicious tendency in things and
thought. Change is the irresistible law of our being, says the
Philosophy of Motion. Change, he protests, through the power of a true
philosophy, shall not be the law of our being; and it is curious to
note the way in which, consciously or unconsciously, that philosophic
purpose shapes his treatment, even in minute detail, of education, of
art, of daily life, his very vocabulary, in which such pleasant or
innocent words, as "manifold," "embroidered," "changeful," become the
synonyms of what is evil. He, first, notes something like a fixed
cycle of political change; but conceives it (being change) as, from the
very first, backward towards decadence. The ideal city, again, will
not be an art-less place: it is by irresistible influence of art, that
he means to shape men anew; by a severely monotonous art however, such
art as shall speak to youth, all day long, from year to year, almost
exclusively, of the loins girded about.
[26] Stimulus, or correction,--one hardly knows which to ask for first,
as more salutary for our own slumbersome, yet so self-willed, northern
temperaments. Perhaps all genuine fire, even the Heraclitean fire, has
a power for both. "Athens," says Dante,
--Athens, aye and Sparta's state
That were in policy so great,
And framed the laws of old,
How small a place they hold,
How poor their art of noble living
Shews by thy delicate contriving,
Where what October spun
November sees outrun!
Think in the time thou canst recall,
Laws, coinage, customs, places all,
How thou hast rearranged,
How oft thy members changed!
Couldst thou but see thyself aright,
And turn thy vision to the light,
Thy likeness thou would'st find
In some sick man reclined;
On couch of down though he be pressed,
He seeks and finds not any rest,
But turns and turns again,
To ease him of his pain.
Purgatory: Canto VI: Shadwell's Translation.
Now what Dante says to Florence, contrasting it with Athens and Sparta
as he conceives them, Plato might have said to Athens, in contrast with
Sparta, with Lacedaemon, at least as he conceived it.
NOTES
6. +Transliteration: Panta rhei. Translation: "All things give way [or
flow]." Plato, Cratylus 402 A, cites Heraclitus' fragment more fully--
Legei pou Hêrakleitos hoti panta chôrei kai ouden menei, or
"Heracleitus says somewhere that all things give way, and nothing
remains." Pater cites the same fragment in The Renaissance,
Conclusion. The verb rheô means "flow," while the verb choreô means
"give way."
14. +Transliteration: Panta chôrei kai ouden menei. Pater's
translation: "All things give way: nothing remaineth." Plato, Cratylus
402A.
14. +Transliteration: neotês. Liddell and Scott definition: "youth:
also ... youthful spirit, rashness."
15. +Transliteration: Legei pou Hêrakleitos hoti panta chôrei kai ouden
menei. Pater's translation in The Renaissance, Conclusion:
"[Herakleitos says somewhere that] All things give way; nothing
remains." Plato, Cratylus 402a.
16. +Transliteration: eimen te kai ouk eimen. E-text editor's
translation: "We are and are not." Heraclitus, Fragments. Fragmenta
Philosophorum Graecorum, Vol. 1, 326. Ed. F.W.A. Mullach. Darmstadt:
Scientia Verlag Aalen, 1967 (reprint of the Paris, 1860 edition). In
the same fragment, Heraclitus is described as having said, Potamois
tois autois embainomen te kai ouk embainomen, which translates as "we
go into the same river, and [yet] we do not go into the same river."
Plato cites that thought in the passage alluded to above, Cratylus
402a.
16. +Transliteration: ta onta. Definition: "the things that are."
17. +Rather than retain the original's very small print for such
quotations, I have indented them throughout Plato and Platonism. As
Pater indicates, the source of his quotation is the Cratylus, 439.
19. +Transliteration: Panta chôrei, panta rhei. See above, notes for
pages 6, 14, 15, and 16. The verb rheô means "flow," while the verb
choreô means "give way."
24. +Transliteration: aleipha . . . oxos. Liddell and Scott definition:
"unguent, oil . . . sour wine, vinegar."