ably later than the age of Plato. The natural divisions are five in number: (i) Book I. and the first half of Book II. down to p. 368, which is introductory; the first book containing a refutation of the popular and sophistical notions of justice, and concluding, like some of the earlier dialogues, without arriving at any definite result. To this is appended a restatement of the nature of justice according to common opinion, and an answer is demanded to the question, What is justice, stripped of appearances? The second division (2) includes the remainder of the second and the whole of the third and fourth books, which are mainly occupied with the construction of the first State and the first education. The third division (3) consists of the fifth, sixth, and seventh books, in which philosophy rather than justice is the subject of inquiry, and the second State is constructed on principles of communism and ruled by philosophers, and the contemplation of the idea of good takes the place of the social and political virtues. In the eighth and ninth books (4) the perversions of States and of the individuals who correspond to them are reviewed in succession; and the nature of pleasure and the principle of tyranny are further analyzed in the individual man. The tenth book (5) is the conclusion of the whole, in which the relations of philosophy to poetry are finally determined, and the happiness of the citizens in this life, which has now been assured, is crowned by the vision of another.
Or a more general division into two parts may be adopted; the first (Books I.–IV.) containing the description of a State framed generally in accordance with Hellenic notions of religion and morality, while in the second (Books V.–X.) the Hellenic State is transformed into an ideal kingdom of philosophy, of which all other governments are the perversions. These two points of view are really opposed, and the opposition is only veiled by the genius of Plato. The “Republic,” like the “Phædrus” (see Introduction to “Phædrus”), is an imperfect whole; the higher light of philosophy breaks through the regularity of the Hellenic temple, which at last fades away into the heavens (592 B). Whether this imperfection of structure arises from an enlargement of the plan, or from the imperfect reconcilement in the writer’s own mind of the struggling elements of thought which are now first brought to-
