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investigated。
Y。 Soc。 Certainly。
Str。 Let me ask； whether you have not meetings for gymnastic
contests in your city； such as there are in other cities； at
which men
compete in running； wrestling； and the like？
Y。 Soc。 Yes； they are very common among us。
Str。 And what are the rules which are enforced on their pupils by
professional trainers or by others having similar authority？ Can you
remember？
Y。 Soc。 To what do you refer？
Str。 The training…masters do not issue minute rules for
individuals；
or give every individual what is exactly suited to his constitution；
they think that they ought to go more roughly to work； and to
prescribe generally the regimen； which will benefit the majority。
Y。 Soc。 Very true。
Str。 And therefore they assign equal amounts of exercise to them
all； they send them forth together； and let them rest together from
their running； wrestling； or whatever the form of bodily exercise
may be。
Y。 So True。
Str。 And now observe that the legislator who has to
preside over the
herd； and to enforce justice in their dealings with one another；
will not be able； in enacting for the general good； to
provide exactly
what is suitable for each particular case。
Y。 Soc。 He cannot be expected to do so。
Str。 He will lay down laws in a general form for the majority；
roughly meeting the cases of individuals； and some of them he will
deliver in writing； and others will be unwritten； and these last
will be traditional customs of the country。
Y。 Soc。 He will be right。
Str。 Yes； quite right； for how can he sit at every man's side all
through his life； prescribing for him the exact particulars of his
duty？ Who； Socrates； would be equal to such a task？ No one who
really had the royal science； if he had been able to do this； would
have imposed upon himself the restriction of a written law。
Y。 Soc。 So I should infer from what has now been said。
Str。 Or rather； my good friend； from what is going to be said。
Y。 Soc。 And what is that？
Str。 Let us put to ourselves the case of a physician； or trainer；
who is about to go into a far country； and is expecting to be a long
time away from his patients…thinking that his instructions
will not be
remembered unless they are written down； he will leave notes of them
for the use of his pupils or patients。
Y。 Soc。 True。
Str。 But what would you say； if he came back sooner than he had
intended； and； owing to an unexpected change of the winds or other
celestial influences； something else happened to be better for
them…would he not venture to suggest this new remedy； although not
contemplated in his former prescription？ Would he persist in
observing
the original law； neither himself giving any few
commandments； nor the
patient daring to do otherwise than was prescribed； under the idea
that this course only was healthy and medicinal； all others noxious
and heterodox？ Viewed in the light of science and true art； would
not all such enactments be utterly ridiculous？
Y。 Soc。 Utterly。
Str。 And if he who gave laws； written or unwritten；
determining what
was good or bad； honourable or dishonourable； just or unjust； to the
tribes of men who flock together in their several cities； and are
governed accordance with them； if； I say； the wise legislator were
suddenly to come again； or another like to him； is he to be
prohibited
from changing them？…would not this prohibition be in reality quite
as ridiculous as the other？
Y。 Soc。 Certainly。
Str。 Do you know a plausible saying of the common people
which is in
point？
Y。 Soc。 I do not recall what you mean at the moment。
Str。 They say that if any one knows how the ancient laws may be
improved； he must first persuade his own State of the
improvement； and
then he may legislate； but not otherwise。
Y。 Soc。 And are they not right？
Str。 I dare say。 But supposing that he does use some
gentle violence
for their good； what is this violence to be called？ Or rather；
before you answer； let me ask the same question in reference to our
previous instances。
Y。 Soc。 What do you mean？
Str。 Suppose that a skilful physician has a patient； of
whatever sex
or age； whom he compels against his will to do something for his
good which is contrary to the written rules； what is this compulsion
to be called？ Would you ever dream of calling it a violation of the
art； or a breach of the laws of health？ Nothing could be more unjust
than for the patient to whom such violence is applied； to charge the
physician who practises the violence with wanting skill or
aggravating
his disease。
Y。 Soc。 Most true。
Str。 In the political art error is not called disease； but evil；
or disgrace； or injustice。
Y。 Soc。 Quite true。
Str。 And when the citizen； contrary to law and custom； is
compelled to do what is juster and better and nobler than he did
before； the last and most absurd thing which he could say about such
violence is that he has incurred disgrace or evil or injustice at
the hands of those who compelled him。
Y。 Soc。 Very true。
Str。 And shall we say that the violence； if exercised by a
rich man；
is just； and if by a poor man； unjust？ May not any man； rich or
poor； with or without laws； with the will of the citizens or against
the will of the citizens； do what is for their interest？ Is not this
the true principle of government； according to which the
wise and good
man will order the affairs of his subjects？ As the pilot； by
watching continually over the interests of the ship and of the
crew…not by laying down rules； but by making his art a law…preserves
the lives of his fellow…sailors； even and in the self…same way； may
there not be a true form of polity created by those who are able to
govern in a similar spirit； and who show a strength of art which is
superior to the law？ Nor can wise rulers ever err while they；
observing the one great rule of distributing justice to the citizens
with intelligence and skill； are able to preserve them； and；
as far as
may be； to make them better from being worse。
Y。 Soc。 No one can deny what has been now said。
Str。 Neither； if you consider； can any one deny the other
statement。
Y。 Soc。 What was it？
Str。 We said that no great number of persons； whoever they may be；
can attain political knowledge； or order a State wisely； but that
the true government is to be found in a small body； or in an
individual； and that other States are but imitations of this； as we
said a little while ago； some for the better and some for the worse。
Y。 Soc。 What do you mean？ I cannot have understood your previous
remark about imitations。
Str。 And yet the mere suggestion which I hastily threw out
is highly
important； even if we leave the question where it is； and do not
seek by the discussion of it to expose the error which prevails in
this matter。
Y。 Soc。 What do you mean？
Str。 The idea which has to be grasped by us is not easy or
familiar；
but we may attempt to express it thus：…Supposing the government of
which I have been speaking to be the only true model； then the
others must use the written laws of this…in no other can they be
saved； they will have to do what is now generally approved； although
not the best thing in the world。
Y。 Soc。 What is this？
Str。 No citizen should do anything contrary to the laws； and any
infringement of them should be punished with death and the most
extreme penalties； and this is very right and good when regarded as
the second best thing； if you set aside the first； of which
I was just
now speaking。 Shall I explain the nature of what call the
second best？
Y。 Soc。 By all means。
Str。 I must again have recourse to my favourite images； through
them； and them alone； can I describe kings and rulers。
Y。 Soc。 What images？
Str。 The noble pilot and the wise physician； who 〃is worth many
another man〃…in the similitude of these let us endeavour to discover
some image of the king。
Y。 Soc。 What sort of image？
Str。 Well； such as this：…Every man will reflect that he suffers
strange things at the hands of both of them； the physician； saves
any whom he wishes to save； and any whom he wishes to maltreat he
maltreats…cutting or burning them； and at the same time
requiring them
to bring him patients； which are a sort of tribute； of which
little or
nothing is spent upon the sick man； and the greater part is consumed
by him and his domestics； and the finale is that he receives money
from the relations of the sick man or from some enemy of
his； and puts
him out of the way。 And the pilots of ships are guilty； of
numberless evil deeds of the same kind； they intentionally play
false and leave you ashore when the hour of sailing arrives； or they
cause mishaps at sea and cast away their freight； and are guilty of
other rogueries。 Now suppose that we； bearing all this in mind； were
to determine； after consideration； that neither of these arts shall
any longer be allowed to exercise absolute control either
over freemen
or over slaves；