ACCOMPANIES...............2
There is a third class of diseases which may be conceived of as arising in three ways ; for they are produced sometimes by wind, and sometimes by phlegm, and sometimes by bile. When the lung, which is the dispenser of the air to the body, is obstructed by rheums and its passages are not free, some of them not acting, while through others too much air enters, then the parts which are unrefreshed by air corrode, while in other parts the excess of air forcing its way through the veins distorts them and decomposing the body is enclosed in the midst of it and occupies the midriff thus numberless painful diseases are produced, accompanied by copious sweats. And oftentimes when the flesh is dissolved in the body, wind, generated within and unable to escape, is the source of quite as much pain as the air coming in from without ; but the greatest pain is felt when the wind gets about the sinews and the veins of the shoulders, and swells them up, so twists back the great tendons and the sinews which are connected with them. These disorders are called tetanus and opisthotonus, by reason of the tension which accompanies them. The cure of them is difficult ; relief is in most cases given by fever supervening. The white phlegm, though dangerous when detained within by reason of the air-bubbles, yet if it can communicate with the outside air, is less severe, and only discolours the body, generating leprous eruptions and similar diseases. When it is mingled with black bile and dispersed about the courses of the head, which are the divinest part of us, the attack if coming on in sleep, is not so severe ; but when assailing those who are awake it is hard to be got rid of, and being an affection of a sacred part, is most justly called sacred. An acid and salt phlegm, again, is the source of all those diseases which take the form of catarrh, but they have many names because the places into which they flow are manifold.	TIMAEUS
Ath. “Friends,” we say to them, — “God, as the old tradition declares, holding in his hand the beginning, middle, and end of all that is, travels according to his nature in a straight line towards the accomplishment of his end. Justice always accompanies him, and is the punisher of those who fall short of the divine law. To justice, he who would be happy holds fast, and follows in her company with all humility and order ; but he who is lifted up with pride, or elated by wealth or rank, or beauty, who is young and foolish, and has a soul hot with insolence, and thinks that he has no need of any guide or ruler, but is able himself to be the guide of others, he, I say, is left deserted of God ; and being thus deserted, he takes to him others who are like himself, and dances about, throwing all things into confusion, and many think that he is a great man, but in a short time he pays a penalty which justice cannot but approve, and is utterly destroyed, and his family and city with him. Wherefore, seeing that human things are thus ordered, what should a wise man do or think, or not do or think ?	LAWS IV
ACCOMPANIMENT.............4
Socrates : Well now, since you applied the term “better” to the two cases [108b] of harping for accompaniment of a song and close wrestling, what do you call the “better” in the case of harping, to correspond with what in the case of wrestling I call gymnastic ? What do you call the other ?	ALCIBIADES I
Ath. If such convivialities should turn out to have any advantage equal in importance to that of gymnastic, they are in their very nature to be preferred to mere bodily exercise, inasmuch as they have no accompaniment of pain.	LAWS
Education has two branches — one of gymnastic, which is concerned with the body, and the other of music, which is designed for the improvement of the soul. And gymnastic has also two branches — dancing and wrestling ; and one sort of dancing imitates musical recitation, and aims at preserving dignity and freedom, the other aims at producing health, agility, and beauty in the limbs and parts of the body, giving the proper flexion and extension to each of them, a harmonious motion being diffused everywhere, and forming a suitable accompaniment to the dance. As regards wrestling, the tricks which Antaeus and Cercyon devised in their systems out of a vain spirit of competition, or the tricks of boxing which Epeius or Amycus invented, are useless and unsuitable for war, and do not deserve to have much said about them ; but the art of wrestling erect and keeping free the neck and hands and sides, working with energy and constancy, with a composed strength, and for the sake of health — these are always useful, and are not to be neglected, but to be enjoined alike on masters and scholars, when we reach that part of legislation ; and we will desire the one to give their instructions freely, and the others to receive them thankfully. Nor, again, must we omit suitable imitations of war in our choruses ; here in Crete you have the armed dances if the Curetes, and the Lacedaemonians have those of the Dioscuri. And our virgin lady, delighting in the amusement of the dance, thought it not fit to amuse herself with empty hands ; she must be clothed in a complete suit of armour, and in this attire go through the dance ; and youths and maidens should in every respect imitate her, esteeming highly the favour of the Goddess, both with a view to the necessities of war, and to festive occasions : it will be right also for the boys, until such time as they go out to war, to make processions and supplications to all the Gods in goodly array, armed and on horseback, in dances, and marches, fast or slow, offering up prayers to the Gods and to the sons of Gods ; and also engaging in contests and preludes of contests, if at all, with these objects : For these sorts of exercises, and no others, are useful both in peace and war, and are beneficial alike to states and to private houses. But other labours and sports and exercises of the body are unworthy of freemen, O Megillus and Cleinias.	LAWS VII
And one may judge, perhaps, for brevity’s sake how the human race needs number, by glancing at the arts — and yet that too is a great matter — but if you note the divinity of birth, and its mortality, in which awe of the divine must be acknowledged, and real number, [978a] it is not anybody who can tell how great is the power which we owe to the accompaniment of number as a whole — for it is clear that everything in music needs a distinct numeration of movement and notes — and above all, how it is the cause of all good things ; and that it is the cause of no evil thing is a point that must be well understood, as it may be quickly enough. Nay, the motion that we may call unreasoned and unordered, lacking shape and rhythm and harmony, and everything that has a share of some evil, [978b] is deficient in number altogether ; and in this light must the matter be regarded by him who means to end his life in happiness. And no one who does not know the just, the good, the honorable and all the rest of such qualities, with a hold on true opinion, will number them off so as fully to persuade both himself and his neighbor.	EPINOMIS XII
ACCOMPANIMENTS............3
Ath. Let us see whether we understand one another : — Are not the principles of education and music which prevail among you as follows : you compel your poets to say that the good man, if he be temperate and just, is fortunate and happy ; and this whether he be great and strong or small and weak, and whether he be rich or poor ; and, on the other hand, if he have a wealth passing that of Cinyras or Midas, and be unjust, he is wretched and lives in misery ? As the poet says, and with truth : I sing not, I care not about him who accomplishes all noble things, not having justice ; let him who “draws near and stretches out his hand against his enemies be a just man.” But if he be unjust, I would not have him “look calmly upon bloody death,” nor “surpass in swiftness the Thracian Boreas” ; and let no other thing that is called good ever be his. For the goods of which the many speak are not really good : first in the catalogue is placed health, beauty next, wealth third ; and then innumerable others, as for example to have a keen eye or a quick ear, and in general to have all the senses perfect ; or, again, to be a tyrant and do as you like ; and the final consummation of happiness is to have acquired all these things, and when you have acquired them to become at once immortal. But you and I say, that while to the just and holy all these things are the best of possessions, to the unjust they are all, including even health, the greatest of evils. For in truth, to have sight, and hearing, and the use of the senses, or to live at all without justice and virtue, even though a man be rich in all the so-called goods of fortune, is the greatest of evils, if life be immortal ; but not so great, if the bad man lives only a very short time. These are the truths which, if I am not mistaken, you will persuade or compel your poets to utter with suitable accompaniments of harmony and rhythm, and in these they must train up your youth. Am I not right ? For I plainly declare that evils as they are termed are goods to the unjust, and only evils to the just, and that goods are truly good to the good, but evil to the evil. Let me ask again, Are you and I agreed about this ?	LAWS II
Ath. Then let us not faint in discussing the peculiar difficulty of music. Music is more celebrated than any other kind of imitation, and therefore requires the greatest care of them all. For if a man makes a mistake here, he may do himself the greatest injury by welcoming evil dispositions, and the mistake may be very difficult to discern, because the poets are artists very inferior in character to the Muses themselves, who would never fall into the monstrous error of assigning to the words of men the gestures and songs of women ; nor after combining the melodies with the gestures of freemen would they add on the rhythms of slaves and men of the baser sort ; nor, beginning with the rhythms and gestures of freemen, would they assign to them a melody or words which are of an opposite character ; nor would they mix up the voices and sounds of animals and of men and instruments, and every other sort of noise, as if they were all one. But human poets are fond of introducing this sort of inconsistent mixture, and so make themselves ridiculous in the eyes of those who, as Orpheus says, “are ripe for true pleasure.” The experienced see all this confusion, and yet the poets go on and make still further havoc by separating the rhythm and the figure of the dance from the melody, setting bare words to metre, and also separating the melody and the rhythm from the words, using the lyre or the flute alone. For when there are no words, it is very difficult to recognize the meaning of the harmony and rhythm, or to see that any worthy object is imitated by them. And we must acknowledge that all this sort of thing, which aims only at swiftness and smoothness and a brutish noise, and uses the flute and the lyre not as the mere accompaniments of the dance and song, is exceedingly coarse and tasteless. The use of either instrument, when unaccompanied, leads to every sort of irregularity and trickery. This is all rational enough. But we are considering not how our choristers, who are from thirty to fifty years of age, and may be over fifty, are not to use the Muses, but how they are to use them. And the considerations which we have urged seem to show in what way these fifty year-old choristers who are to sing, may be expected to be better trained. For they need to have a quick perception and knowledge of harmonies and rhythms ; otherwise, how can they ever know whether a melody would be rightly sung to the Dorian mode, or to the rhythm which the poet has assigned to it ?	LAWS II
Then were we not right in saying that even the very qualities which make a man a philosopher, may, if he be ill-educated, divert him from philosophy, no less than riches and their accompaniments and the other so-called goods of life ?	THE REPUBLIC VI
ACCOMPANY.................16
Socrates : But again, when one sings, one has sometimes to accompany the song with harping and stepping ?	ALCIBIADES I
Lysimachus. You have seen the exhibition of the man fighting in armour, Nicias and Laches, but we did not tell you at the time the reason why my friend Melesias and I asked you to go with us and see him. I think that we may as well confess what this was, for we certainly ought not to have any reserve with you. The reason was, that we were intending to ask your advice. Some laugh at the very notion of advising others, and when they are asked will not say what they think. They guess at the wishes of the person who asks them, and answer according to his, and not according to their own, opinion. But as we know that you are good judges, and will say exactly what you think, we have taken you into our counsels. The matter about which I am making all this preface is as follows : Melesias and I have two sons ; that is his son, and he is named Thucydides, after his grandfather ; and this is mine, who is also called after his grandfather, Aristides. Now, we are resolved to take the greatest care of the youths, and not to let them run about as they like, which is too often the way with the young, when they are no longer children, but to begin at once and do the utmost that we can for them. And knowing you to have sons of your own, we thought that you were most likely to have attended to their training and improvement, and, if perchance you have not attended to them, we may remind you that you ought to have done so, and would invite you to assist us in the fulfillment of a common duty. I will tell you, Nicias and Laches, even at the risk of being tedious, how we came to think of this. Melesias and I live together, and our sons live with us ; and now, as I was saying at first, we are going to confess to you. Both of us often talk to the lads about the many noble deeds which our own fathers did in war and peace — in the management of the allies, and in the administration of the city ; but neither of us has any deeds of his own which he can show. The truth is that we are ashamed of this contrast being seen by them, and we blame our fathers for letting us be spoiled in the days of our youth, while they were occupied with the concerns of others ; and we urge all this upon the lads, pointing out to them that they will not grow up to honour if they are rebellious and take no pains about themselves ; but that if they take pains they may, perhaps, become worthy of the names which they bear. They, on their part, promise to comply with our wishes ; and our care is to discover what studies or pursuits are likely to be most improving to them. Some one commended to us the art of fighting in armour, which he thought an excellent accomplishment for a young man to learn ; and he praised the man whose exhibition you have seen, and told us to go and see him. And we determined that we would go, and get you to accompany us ; and we were intending at the same time, if you did not object, to take counsel with you about the education of our sons. That is the matter which we wanted to talk over with you ; and we hope that you will give us your opinion about this art of fighting in armour, and about any other studies or pursuits which may or may not be desirable for a young man to learn. Please to say whether you agree to our proposal.	LACHES
Soc. Then justice or temperance or holiness, or some other part of virtue, as would appear, must accompany the acquisition, and without them the mere acquisition of good will not be virtue.	MENO
Soc. Certainly not, Crito ; as I will prove to you, for I have the consolation of knowing that they began this art of disputation which I covet, quite, as I may say, in old age ; last year, or the year before, they had none of their new wisdom. I am only apprehensive that I may bring the two strangers into disrepute, as I have done Connus the son of Metrobius, the harp-player, who is still my music-master ; for when the boys who go to him see me going with them, they laugh at me and call him grandpapa’s master. Now I should not like the strangers to experience similar treatment ; the fear of ridicule may make them unwilling to receive me ; and therefore, Crito, I shall try and persuade some old men to accompany me to them, as I persuaded them to go with me to Connus, and I hope that you will make one : and perhaps we had better take your sons as a bait ; they will want to have them as pupils, and for the sake of them willing to receive us.	EUTHYDEMUS
Phaedr. You shall hear, if you can spare time to accompany me.	PHAEDRUS
Thus have I concisely given the result of my thoughts ; and my verdict is that being and space and generation, these three, existed in their three ways before the heaven ; and that the nurse of generation, moistened by water and inflamed by fire, and receiving the forms of earth and air, and experiencing all the affections which accompany these, presented a strange variety of appearances ; and being full of powers which were neither similar nor equally balanced, was never in any part in a state of equipoise, but swaying unevenly hither and thither, was shaken by them, and by its motion again shook them ; and the elements when moved were separated and carried continually, some one way, some another ; as, when rain is shaken and winnowed by fans and other instruments used in the threshing of corn, the close and heavy particles are borne away and settle in one direction, and the loose and light particles in another. In this manner, the four kinds or elements were then shaken by the receiving vessel, which, moving like a winnowing machine, scattered far away from one another the elements most unlike, and forced the most similar elements into dose contact. Wherefore also the various elements had different places before they were arranged so as to form the universe. At first, they were all without reason and measure. But when the world began to get into order, fire and water and earth and air had only certain faint traces of themselves, and were altogether such as everything might be expected to be in the absence of God ; this, I say, was their nature at that time, and God fashioned them by form and number. Let it be consistently maintained by us in all that we say that God made them as far as possible the fairest and best, out of things which were not fair and good. And now I will endeavour to show you the disposition and generation of them by an unaccustomed argument, which am compelled to use ; but I believe that you will be able to follow me, for your education has made you familiar with the methods of science.	TIMAEUS
But our creators, considering whether they should make a longer-lived race which was worse, or a shorter-lived race which was better, came to the conclusion that every one ought to prefer a shorter span of life, which was better, to a longer one, which was worse ; and therefore they covered the head with thin bone, but not with flesh and sinews, since it had no joints ; and thus the head was added, having more wisdom and sensation than the rest of the body, but also being in every man far weaker. For these reasons and after this manner God placed the sinews at the extremity of the head, in a circle round the neck, and glued them together by the principle of likeness and fastened the extremities of the jawbones to them below the face, and the other sinews he dispersed throughout the body, fastening limb to limb. The framers of us framed the mouth, as now arranged, having teeth and tongue and lips, with a view to the necessary and the good, contriving the way in for necessary purposes, the way out for the best purposes ; for that is necessary which enters in and gives food to the body ; but the river of speech, which flows out of a man and ministers to the intelligence, is the fairest and noblest of all streams. Still the head could neither be left a bare frame of bones, on account of the extremes of heat and cold in the different seasons, nor yet be allowed to be wholly covered, and so become dull and senseless by reason of an overgrowth of flesh. The fleshy nature was not therefore wholly dried up, but a large sort of peel was parted off and remained over, which is now called the skin. This met and grew by the help of the cerebral moisture, and became the circular envelopment of the head. And the moisture, rising up under the sutures, watered and closed in the skin upon the crown, forming a sort of knot. The diversity of the sutures was caused by the power of the courses of the soul and of the food, and the more these struggled against one another the more numerous they became, and fewer if the struggle were less violent. This skin the divine power pierced all round with fire, and out of the punctures which were thus made the moisture issued forth, and the liquid and heat which was pure came away, and a mixed part which was composed of the same material as the skin, and had a fineness equal to the punctures, was borne up by its own impulse and extended far outside the head, but being too slow to escape, was thrust back by the external air, and rolled up underneath the skin, where it took root. Thus the hair sprang up in the skin, being akin to it because it is like threads of leather, but rendered harder and closer through the pressure of the cold, by which each hair, while in process of separation from the skin, is compressed and cooled. Wherefore the creator formed the head hairy, making use of the causes which I have mentioned, and reflecting also that instead of flesh the brain needed the hair to be a light covering or guard, which would give shade in summer and shelter in winter, and at the same time would not impede our quickness of perception. From the combination of sinew, skin, and bone, in the structure of the finger, there arises a triple compound, which, when dried up, takes the form of one hard skin partaking of all three natures, and was fabricated by these second causes, but designed by mind which is the principal cause with an eye to the future. For our creators well knew that women and other animals would some day be framed out of men, and they further knew that many animals would require the use of nails for many purposes ; wherefore they fashioned in men at their first creation the rudiments of nails. For this purpose and for these reasons they caused skin, hair, and nails to grow at the extremities of the limbs. And now that all the parts and members of the mortal animal had come together, since its life of necessity consisted of fire and breath, and it therefore wasted away by dissolution and depletion, the gods contrived the following remedy : They mingled a nature akin to that of man with other forms and perceptions, and thus created another kind of animal. These are the trees and plants and seeds which have been improved by cultivation and are now domesticated among us ; anciently there were only the will kinds, which are older than the cultivated. For everything that partakes of life may be truly called a living being, and the animal of which we are now speaking partakes of the third kind of soul, which is said to be seated between the midriff and the navel, having no part in opinion or reason or mind, but only in feelings of pleasure and pain and the desires which accompany them. For this nature is always in a passive state, revolving in and about itself, repelling the motion from without and using its own, and accordingly is not endowed by nature with the power of observing or reflecting on its own concerns. Wherefore it lives and does not differ from a living being, but is fixed and rooted in the same spot, having no power of self-motion.	TIMAEUS
Soc. And surely pleasure often appears to accompany an opinion which is not true, but false ?	PHILEBUS
Soc. And we shall take up our parable and say : Do you wish to have the greatest and most vehement pleasures for your companions in addition to the true ones ? “Why, Socrates,” they will say, “how can we ? seeing that they are the source of ten thousand hindrances to us ; they trouble the souls of men, which are our habitation, with their madness ; they prevent us from coming to the birth, and are commonly the ruin of the children which are born to us, causing them to be forgotten and unheeded ; but the true and pure pleasures, of which you spoke, know to be of our family, and also those pleasures which accompany health and temperance, and which every Virtue, like a goddess has in her train to follow her about wherever she goes, — mingle these and not the others ; there would be great want of sense in any one who desires to see a fair and perfect mixture, and to find in it what is the highest good in man and in the universe, and to divine what is the true form of good — there would be great want of sense in his allowing the pleasures, which are always in the company of folly and vice, to mingle with mind in the cup.” — Is not this a very rational and suitable reply, which mind has made, both on her own behalf, as well as on the behalf of memory and true opinion ?	PHILEBUS
Soc. The fifth class are the pleasures which were defined by us as painless, being the pure pleasures of the soul herself, as we termed them, which accompany, some the sciences, and some the senses.	PHILEBUS
Meg. I admit, Stranger, that your words are well spoken, and I hardly know what to say in answer to you ; but still I think that the Spartan lawgiver was quite right in forbidding pleasure. Of the Cretan laws, I shall leave the defence to my Cnosian friend. But the laws of Sparta, in as far as they relate to pleasure, appear to me to be the best in the world ; for that which leads mankind in general into the wildest pleasure and licence, and every other folly, the law has clean driven out ; and neither in the country nor in towns which are under the control of Sparta, will you find revelries and the many incitements of every kind of pleasure which accompany them ; and any one who meets a drunken and disorderly person, will immediately have him most severely punished, and will not let him off on any pretence, not even at the time of a Dionysiac festival ; although I have remarked that this may happen at your performances “on the cart,” as they are called ; and among our Tarentine colonists I have seen the whole city drunk at a Dionysiac festival ; but nothing of the sort happens among us.	LAWS
Ath. And this is just what takes place in almost all our cities. A magistrate offers a public sacrifice, and there come in not one but many choruses, who take up a position a little way from the altar, and from time to time pour forth all sorts of horrible blasphemies on the sacred rites, exciting the souls of the audience with words and rhythms and melodies most sorrowful to hear ; and he who at the moment when the city is offering sacrifice makes the citizens weep most, carries away the palm of victory. Now, ought we not to forbid such strains as these ? And if ever our citizens must hear such lamentations, then on some unblest and inauspicious day let there be choruses of foreign and hired minstrels, like those hirelings who accompany the departed at funerals with barbarous Carian chants. That is the sort of thing which will be appropriate if we have such strains at all ; and let the apparel of the singers be, not circlets and ornaments of gold, but the reverse. Enough of all this. I will simply ask once more whether we shall lay down as one of our principles of song —	LAWS VII
Ath. Yes, very true ; the soul then directs all things in heaven, and earth, and sea by her movements, and these are described by the terms — will, consideration, attention, deliberation, opinion true and false, joy and sorrow, confidence, fear, hatred, love, and other primary motions akin to these ; which again receive the secondary motions of corporeal substances, and guide all things to growth and decay, to composition and decomposition, and to the qualities which accompany them, such as heat and cold, heaviness and lightness, hardness and softness, blackness and whiteness, bitterness and sweetness, and all those other qualities which the soul uses, herself a goddess, when truly receiving the divine mind she disciplines all things rightly to their happiness ; but when she is the companion of folly, she does the very contrary of all this. Shall we assume so much, or do we still entertain doubts ?	LAWS X
And when they have made a good beginning in play, and by the help of music have gained the habit of good order, then this habit of order, in a manner how unlike the lawless play of the others ! will accompany them in all their actions and be a principle of growth to them, and if there be any fallen places [a] [principle] in the State will raise them up again.	THE REPUBLIC IV
Suppose then that we invite him to accompany us in the argument, and then we may hope to show him that there is nothing peculiar in the constitution of women which would affect them in the administration of the State.	THE REPUBLIC V
Now when the spirits which were in the meadow had tarried seven days, on the eighth they were obliged to proceed on their journey, and, on the fourth day after, he said that they came to a place where they could see from above a line of light, straight as a column, extending right through the whole heaven and through the earth, in color resembling the rainbow, only brighter and purer ; another day’s journey brought them to the place, and there, in the midst of the light, they saw the ends of the chains of heaven let down from above : for this light is the belt of heaven, and holds together the circle of the universe, like the under-girders of a trireme. From these ends is extended the spindle of Necessity, on which all the revolutions turn. The shaft and hook of this spindle are made of steel, and the whorl is made partly of steel and also partly of other materials. Now the whorl is in form like the whorl used on earth ; and the description of it implied that there is one large hollow whorl which is quite scooped out, and into this is fitted another lesser one, and another, and another, and four others, making eight in all, like vessels which fit into one another ; the whorls show their edges on the upper side, and on their lower side all together form one continuous whorl. This is pierced by the spindle, which is driven home through the centre of the eighth. The first and outermost whorl has the rim broadest, and the seven inner whorls are narrower, in the following proportions — the sixth is next to the first in size, the fourth next to the sixth ; then comes the eighth ; the seventh is fifth, the fifth is sixth, the third is seventh, last and eighth comes the second. The largest (or fixed stars) is spangled, and the seventh (or sun) is brightest ; the eighth (or moon) colored by the reflected light of the seventh ; the second and fifth (Saturn and Mercury) are in color like one another, and yellower than the preceding ; the third (Venus) has the whitest light ; the fourth (Mars) is reddish ; the sixth (Jupiter) is in whiteness second. Now the whole spindle has the same motion ; but, as the whole revolves in one direction, the seven inner circles move slowly in the other, and of these the swiftest is the eighth ; next in swiftness are the seventh, sixth, and fifth, which move together ; third in swiftness appeared to move according to the law of this reversed motion, the fourth ; the third appeared fourth, and the second fifth. The spindle turns on the knees of Necessity ; and on the upper surface of each circle is a siren, who goes round with them, hymning a single tone or note. The eight together form one harmony ; and round about, at equal intervals, there is another band, three in number, each sitting upon her throne : these are the Fates, daughters of Necessity, who are clothed in white robes and have chaplets upon their heads, Lachesis and Clotho and Atropos, who accompany with their voices the harmony of the sirens — Lachesis singing of the past, Clotho of the present, Atropos of the future ; Clotho from time to time assisting with a touch of her right hand the revolution of the outer circle of the whorl or spindle, and Atropos with her left hand touching and guiding the inner ones, and Lachesis laying hold of either in turn, first with one hand and then with the other.	THE REPUBLIC X