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Plato, Republic, Book 1, section 329a (search)
enders, “similes cum similibus veteri proverbio facile congregantur.” The proverb is H(=LIC H(/LIKA TE/RPEIPhaedrus 240 C, or, as in Lysis 214 A, Protagoras 337 D, Symposium 195 B, the reference may be to Homer's W(S AI)EI\ TO\N O(MOI=ON A)/GEI QEO\S W(S TO\N O(MOI=ON, Odyssey xvii. 218. Milton, Doctrine and Discipline of Divorce, x., “The ancient proverb in Homer . . . entitles this work of leading each like person to his like, peculiarly to God, himself.” the old saw of like to like. At these reunions most of us make lament, longing for the lost joys of youth and recalling to mind the pleasures of wine, women, and feasts, and other things
Plato, Republic, Book 1, section 336d (search)
given in the later books. that it is that which ought to be, or the beneficial or the profitable or the gainful or the advantageous, but express clearly and precisely whatever you say. For I won't take from you any such drivel as that!” And I, when I heard him, was dismayed, and looking upon him was filled with fear, and I believe that if I had not looked at him before he did at me I should have lost my voice.For the fancy that to be seen first by the wolf makes dumb see Virgil Eclogues 9. 53, Theocr. 14. 22, Pliny, N.H. viii. 34, Milton, Epitaphium Damonis 27 “nisi me lupus ante videbit.” But as it is, at the very moment when he began to be exasperated by the course of the arg
Plato, Republic, Book 1, section 343b (search)
the good of the sheep and the cattle and fatten and tend them with anything else in view than the good of their masters and themselves; and by the same token you seem to suppose that the rulers in our cities, I mean the real rulers,Thrasymachus's real rulers are the bosses and tyrsnts. Socrates' true rulers are the true kings of the Stoics and Ruskin, the true shepherds of Ruskin and Milton. differ at all in their thoughts of the governed from a man's attitude towards his sheepCf. Aristophanes Clouds 1203PRO/BAT' A)/LLWS, Herrick, “Kings ought to shear, not skin their sheep.” or that they think of anything else night and day t
Plato, Republic, Book 3, section 387b (search)
We will beg Homer and the other poets not to be angry if we cancel those and all similar passages, not that they are not poetic and pleasingCf. Theaetetus 177 COU)K A)HDE/STERA A)KOU/EIN. to most hearers, but because the more poetic they are the less are they suited to the ears of boys and men who are destined to be free and to be more afraid of slavery than of death.” “By all means.”“Then we must further taboo in these matters the entire vocabulary of terror and fear, CocytusMilton's words, which I have borrowed, are the best expression of Plato's thought.
Plato, Republic, Book 3, section 398e (search)
are the dirge-like modes of music? Tell me, for you are a musician.” “The mixed Lydian,The modes of Greek music are known to the English reader only from Milton's allusions, his “Lap me in soft Lydian airs” and, P.L. i. 549 f., his “Anon they move/ in perfect phalanx to the Dorian mood/ Of flutes and soft recorders; such as rasied/ To highth of noblest temper heroes old.” The adaptation of particualr modes, harmonies, or scales to the expression of particular feelings is something that we are obliged to accept on faith. Plato's statements here were challenged by some later critics, but the majority believed that there was a connection between modes of music and modes of feeling, as Rusk
Plato, Republic, Book 4, section 443d (search)
43 C. The scholiast tries to make two octaves (DI\S DIA\ PASW=N) of it. The technical musical details have at the most an antiquarian interest, and in no way affect the thought, which is that of Shakespeare's “For government, though high and low and lower,/ Put into parts, doth keep one in concent,/ Congreeing in a full and natural close/ Like music.” (Henry V. I. ii. 179) Cf. Cicero, De rep. ii. 42, and Milton (Reason of Church Government), “Discipline . . . which with her musical chords preserves and holds all the parts thereof together.” these three principles, the notes or intervals of three terms quite literally the lowest, the highest, and the
Plato, Republic, Book 6, section 488b (search)
but who is slightly deafCf. Aristoph.Knights 42-44. and of similarly impaired vision, and whose knowledge of navigation is on a par withCf. 390 C, 426 D, 498 B, Theaetet. 167 B, and Milton's “unknown and like esteemed,” Comus 630. his sight and hearing. Conceive the sailors to be wrangling with one another for control of the helm, each claiming that it is his right to steer though he has never learned the art and cannot point out his teacherFor this and similar checks on pretenders to knowledge Cf. Laches 185 E, 186 A and C, Alc. I. 109 D and Gorg. 514 B-C. or any time when he studied it. And what is more, they affirm that it cannot be taught at all,Plato of course belie
Plato, Republic, Book 6, section 497e (search)
rself my zeal. And note again how zealously and recklessly I am prepared to say that the state ought to take up this pursuit in just the reverse of our present fashion.What Plato here deprecates Callicles in the Gorgias recommends, 484 C-D. For the danger of premature study of dialectic cf. 537 D-E ff. Cf. my Idea of Education in Plato's Republic, p. 11. Milton develops the thought with characteristic exuberance, Of Education: “They present their young unmatriculated novices at first coming with the most intellective abstractions of logic and metaphysics . . . to be tossed an turmoiled with their unballasted wits in fathomless and unquiet deeds of controversy,” etc.” “In what way?”