must accept it, much less if gods.” “Much
indeed,” he replied. “Then we must not accept from Homer
such sayings as these either about the gods:
Quenchless then was the laughterIt is a commonplace that the primitive sense of
humor of the Homeric gods laughs at the personal deformity of
Hephaestus, but they really laugh at his officiousness and the
contrast he presents to Hebe. Cf. my note in Class.
xxii. (1927) pp. 222-223. that
rose from the blessed immortals
When they beheld Hephaestus officiously puffing and panting.
Hom. Il. 1.599-600—we must not
accept it on your view.” “If i
such books as Westermarck's Marriage, not to
be taken altogether by surprise by Plato's speculations. Cf. Herodotus
iv. 104, and Aristotle
1262 a 20. Cf. further Adam's exhaustive
discussion in the appendix to this book, Grube, “The Marriage
Laws in Plato's Republic,”Classical
Quarterly, 1927, pp. 95 ff.,
Teichmüller, Literarische Fehden, i. p. 19 n.,
and the more recent literature collected in Praechter-Ueberweg, 12th ed.
i. p. 207, Pöhlmann, Geschichte der Sozialenfrage und
des Sozialsmus in der antiken Welt, ii. p. 578, Pohlenz,
Aus Platon's Werdezeit, pp. 225-228, C. Robert,
Hermes lvii. pp. 351 ff. <
humorous legal language. Cf. Aristotle Politics
1335 b 28LEITOURGEI=N .
. . PRO\S TEKNOPOII/AN, and Lucan's “urbi pater
est, urbique maritus” (Phars. ii. 388). The
dates for marriage are given a little differently in the
Laws, 785 B, 833 C-D, men 30-35, women 16-20. On the
whole question and Aristotle's opinion cf. Newman, Introduction to
Aristotle Politics p. 183; cf. also Grube, Class.
1927, pp. 95 ff., “The Marriage Laws
Republic.” to the age of forty, and the
man shall beget for the state from the time he passes his prime in swiftness
in running to the age of fifty
well,” humorous emphasis on the point that it is much easier
to “define” the conventional virtues than to explain
the “sanction.” Cf. Symp. 189 A,
Euthydem. 298 D-E, Herod. viii. 66. It is frequent in the Republic.
Ritter gives forty-seven cases.
I have fifty-four! But the point that matters is the humorous tone. Cf.
e.g. 610 E. content me, my dear fellow,” I said,
“but I fear that my powers may fail and that in my eagerness I may
cut a sorry figure and become a laughing-stock.Excess of Zeal,PROQUMI/A,
seemed laughable to the Greeks. Cf. my interpretation of
i. in fine, Class. Phil. xxii. (1927）
pp. 222-223. N
90, thinks the allegory Orphic. Cf. also
Wright, loc. cit. pp. 134-135.
Empedocles likens our world to a cave, Diels i.3 269. Cf. Wright, loc. cit. Wright refers it to the
Cave of Vari in Attica, pp.
140-142. Others have supposed that Plato had in mind rather the puppet and
marionette shows to which he refers. Cf. Diès in Bulletin
Budé,No. 14 (1927) pp. 8 f.
The suggestiveness of the image has been endless. The most eloquent and
frequently quoted passage of Aristotle's early writings is derived from it,
Cic.De nat.deor. ii. 37. It is the source of Bacon's
“idols of the den.” Sir Thomas Browne writes in
Urne-Buriall: “We yet discourse in Plato's den
and are but embryo philosophers.” Hu
intelligent being more intelligent.” and not for
huckstering.” “In what respect?” he said.
“Why, in respect of the very point of which we were speaking, that it
strongly directs the soul upward and compels it to discourse about pure
numbers,Lit. “numbers (in)
themselves,” i.e. ideal numbers or the ideas of numbers. For this
and the following as one of the sources of the silly notion that
mathematical numbers are intermediate between ideal and concrete numbers,
cf. my De Platonis Idearum Doctrina, p. 33, Unity of
Plato's Thought, pp. 83-84, Class. Phil. xxii.
(1927) pp. 213-218. never acquiescing
if anyone proffers to it in the discussion numbers attached to visible and
tangible bodies. For you are do
objective classification is nothing to Plato's present purpose; (2) The
second member of the proportion is lacking in the objective correlates.
Numbers are distinguished from ideas not in themselves but only by the
difference of method in dialectics and in mathematics. Cf. on 525 D, 526 A,
Unity of Plato's Thought, pp. 83-84, and Class.
Phil. xxii. (1927) pp. 213-218. The
explicit qualifications of my arguments there have been neglected and the
arguments misquoted but not answered. They can be answered only by assuming
the point at issue and affirming that Plato did assign an intermediate place
to mathematical conceptions, for which there is no evidence in Plato's own
writings. Glaucon, lest it involve us in discussion many