war become a good fighter all in a day, whether with heavy-armed or any other kind of troops?
Yes, he said, the tools which would teach men their own use would be beyond price.
And the higher the duties of the guardian, I said, the more time, and skill, and art, and application will be needed by him?
No doubt, he replied.
Will he not also require natural aptitude for his calling?
Certainly.
Then it will be our duty to select, if we can, natures which are fitted for the task of guarding the city?
It will.
And the selection will be no easy matter, I said; but we must be brave and do our best.
We must.
Is not the noble youth very like a well-bred dog in respect of guarding and watching?
What do you mean?
I mean that both of them ought to be quick to see, and swift to overtake the enemy when they see him; and strong too if, when they have caught him, they have to fight with him.
All these qualities, he replied, will certainly be required by them.
Well, and your guardian must be brave if he is to fight well?
Certainly.
And is he likely to be brave who has no spirit, whether horse or dog or any other animal? Have you never observed how invincible and unconquerable is spirit and how the presence of it makes the soul of any creature to be absolutely fearless and indomitable?
I have.
Then now we have a clear notion of the bodily qualities which are required in the guardian.
True.
And also of the mental ones; his soul is to be full of spirit?
Yes.
But are not these spirited natures apt to be savage with one another, and with everybody else?
A difficulty by no means easy to overcome, he replied.
Whereas, I said, they ought to be dangerous to their enemies, and gentle to their friends; if not, they will destroy themselves without waiting for their enemies to destroy them.
True, he said.
What is to be done then? I said; how shall we find a gentle nature which has also a great spirit, for the one is the contradiction of the other?
True.
He will not be a good guardian who is wanting in either of these two qualities; and yet the combination of them appears to be impossible; and hence we must infer that to be a good guardian is impossible.
I am afraid that what you say is true, he replied.
Here feeling perplexed I began to think over what had preceded. My friend, I said, no wonder that we are in a perplexity; for we have lost sight of the image which we had before us.
What do you mean? he said.
I mean to say that there do exist natures gifted with those opposite qualities.
And where do you find them?
Many animals, I replied, furnish examples of them; our friend the dog is a very good one: you know that well-bred dogs are perfectly gentle to their familiars and acquaintances, and the reverse to strangers.
Yes, I know.
Then there is nothing impossible or out of the order of nature in our finding a guardian who has a similar combination of qualities?
Certainly not.
Would not he who is fitted to be a guardian, besides the spirited nature, need to have the qualities of a philosopher?
I do not apprehend your meaning.
The trait of which I am speaking, I replied, may be also seen in the dog, and is remarkable in the animal.
What trait?
Why, a dog, whenever he sees a stranger, is angry; when an acquaintance, he welcomes him, although the one has never done him any harm, nor the other any good. Did this never strike you as curious?
The matter never struck me before; but I quite recognise the truth of your remark.
And surely this instinct of the dog is very charming;—your dog is a true philosopher.
Why?
Why, because he distinguishes the face of a friend and of an enemy only by the criterion of knowing and not knowing. And must not an animal be a lover of learning who determines what he likes and dislikes by the test of knowledge and ignorance?
Most assuredly.
And is not the love of learning the love of wisdom, which is philosophy?
They are the same, he replied.
And may we not say confidently of man also, that he who is likely to be gentle to his friends and acquaintances, must by nature be a lover of wisdom and knowledge?
That we may safely affirm.
Then he who is to be a really good and noble guardian of the State will require to unite in himself philosophy and spirit and swiftness and strength?
Undoubtedly.
Then we have found the desired natures; and now that we have found them, how are they to be reared and educated? Is not this enquiry which may be expected to throw light on the greater enquiry which is our final end—How do justice and injustice grow up in States? for we do not want either to omit what is to the point or to draw out the argument to an inconvenient length.
SOCRATES - ADEIMANTUS
Adeimantus thought that the enquiry would be of great service to us.
Then, I said, my dear friend, the task must not be given up, even if somewhat long.
Certainly not.
Come then, and let us pass a leisure hour in story-telling, and our story shall be the education of our heroes.
By all means.
And what shall be their education? Can we find a better than the traditional sort?—and this has two divisions, gymnastic for the body, and music for the soul.
True.
Shall we begin education with music, and go on to gymnastic afterwards?
By all means.
And
