Plato into the form of an allegory or parable, which embodies in the concrete what has been already described, or is about to be described, in the abstract. Thus the figure of the cave in Book VII. is a recapitulation of the divisions of knowledge in Book VI. The composite animal in Book IX. is an allegory of the parts of the soul. The noble captain and the ship and the true pilot in Book VI. are a figure of the relation of the people to the philosophers in the State which has been described. Other figures, such as the dog (ii. 375 A, D; iii. 404 A, 416 A; v. 451 D), or the marriage of the portionless maiden (vi. 495, 496), or the drones and wasps in the eighth and ninth books, also form links of connection in long passages, or are used to recall previous discussions.
Plato is most true to the character of his master when he describes him as “not of this world.” And with this representation of him the ideal State and the other paradoxes of the “Republic” are quite in accordance, though they cannot be shown to have been speculations of Socrates. To him, as to other great teachers both philosophical and religious, when they looked upward, the world seemed to be the embodiment of error and evil. The common-sense of mankind has revolted against this view, or has only partially admitted it. And even in Socrates himself the sterner judgment of the multitude at times passes into a sort of ironical pity or love. Men in general are incapable of philosophy, and are therefore at enmity with the philosopher; but their misunderstanding of him is unavoidable (vi. 494 foll.; ix. 589 D): for they have never seen him as he truly is in his own image; they are only acquainted with artificial systems possessing no native force of truth—words which admit of many applications. Their leaders have nothing to measure with, and are therefore ignorant of their own stature. But they are to be pitied or laughed at, not to be quarrelled with; they mean well with their nostrums, if they could only learn that they are cutting off a hydra’s head (iv. 426 D, E). This moderation toward those who are in error is one of the most characteristic features of Socrates in the “Republic” (vi. 499–502). In all the different representations of Socrates, whether of Xenophon or Plato, and amid the differences of the earlier or later dialogues, he always retains the character of the unwearied and disinter-
