ACCIDENTAL................3
Soc. Well, then, how can we avoid inferring that he who gave the names of Cronos and Rhea to the ancestors of the Gods, agreed pretty much in the doctrine of Heracleitus ? Is the giving of the names of streams to both of them purely accidental ? Compare the line in which Homer, and, as I believe, Hesiod also, tells of	CRATYLUS
There remains the minister of the education of youth, male and female ; he too will rule according to law ; one such minister will be sufficient, and he must be fifty years old, and have children lawfully begotten, both boys and girls by preference, at any rate, one or the other. He who is elected, and he who is the elector, should consider that of all the great offices of state, this is the greatest ; for the first shoot of any plant, if it makes a good start towards the attainment of its natural excellence, has the greatest effect on its maturity ; and this is not only true of plants, but of animals wild and tame, and also of men. Man, as we say, is a tame or civilized animal ; nevertheless, he requires proper instruction and a fortunate nature, and then of all animals he becomes the most divine and most civilized ; but if he be insufficiently or ill educated he is the most savage of earthly creatures. Wherefore the legislator ought not to allow the education of children to become a secondary or accidental matter. In the first place, he who would be rightly provident about them, should begin by taking care that he is elected, who of all the citizens is in every way best ; him the legislator shall do his utmost to appoint guardian and superintendent. To this end all the magistrates, with the exception of the council and prytanes, shall go to the temple of Apollo, and elect by ballot him of the guardians of the law whom they severally think will be the best superintendent of education. And he who has the greatest number of votes, after he has undergone a scrutiny at the hands of all the magistrates who have been his electors, with the exception of the guardians of the law — shall hold office for five years ; and in the sixth year let another be chosen in like manner to fill his office.	LAWS VI
Ath. I will explain my meaning still more clearly. They say that fire and water, and earth and air, all exist by nature and chance, and none of them by art, and that as to the bodies which come next in order — earth, and sun, and moon, and stars — they have been created by means of these absolutely inanimate existences. The elements are severally moved by chance and some inherent force according to certain affinities among them — of hot with cold, or of dry with moist, or of soft with hard, and according to all the other accidental admixtures of opposites which have been formed by necessity. After this fashion and in this manner the whole heaven has been created, and all that is in the heaven, as well as animals and all plants, and all the seasons come from these elements, not by the action of mind, as they say, or of any God, or from art, but as I was saying, by nature and chance only. Art sprang up afterwards and out of these, mortal and of mortal birth, and produced in play certain images and very partial imitations of the truth, having an affinity to one another, such as music and painting create and their companion arts. And there are other arts which have a serious purpose, and these co-operate with nature, such, for example, as medicine, and husbandry, and gymnastic. And they say that politics cooperate with nature, but in a less degree, and have more of art ; also that legislation is entirely a work of art, and is based on assumptions which are not true.	LAWS X
ACCIDENTALLY..............1
But do your best, replied Socrates, and the day may come when you will understand. I suppose that you wonder why, as most things which are evil may be accidentally good, this is to be the only exception (for may not death, too, be better than life in some cases ?), and why, when a man is better dead, he is not permitted to be his own benefactor, but must wait for the hand of another.	PHAEDO
ACCIDENTS.................3
Most assuredly, I said, those songs are all in your own honour ; for if you win your beautiful love, your discourses and songs will be a glory, to you, and may be truly regarded as hymns of praise composed in honour of you who have conquered and won such a love ; but if he slips away from you, the more you have praised him, the more ridiculous you will look at having lost this fairest and best of blessings ; and therefore the wise lover does not praise his beloved until he has won him, because he is afraid of accidents. There is also another danger ; the fair, when any one praises or magnifies them, are filled with the spirit of pride and vain-glory. Do you not agree with me ?	LYSIS
Now of all motions that is the best which is produced in a thing by itself, for it is most akin to the motion of thought and of the universe ; but that motion which is caused by others is not so good, and worst of all is that which moves the body, when at rest, in parts only and by some external agency. Wherefore of all modes of purifying and reuniting the body the best is gymnastic ; the next best is a surging motion, as in sailing or any other mode of conveyance which is not fatiguing ; the third sort of motion may be of use in a case of extreme necessity, but in any other will be adopted by no man of sense : I mean the purgative treatment of physicians ; for diseases unless they are very dangerous should not be irritated by medicines, since every form of disease is in a manner akin to the living being, whose complex frame has an appointed term of life. For not the whole race only, but each individual — barring inevitable accidents — comes into the world having a fixed span, and the triangles in us are originally framed with power to last for a certain time, beyond which no man prolong his life. And this holds also of the constitution of diseases ; if any one regardless of the appointed time tries to subdue them by medicine, he only aggravates and multiplies them. Wherefore we ought always to manage them by regimen, as far as a man can spare the time, and not provoke a disagreeable enemy by medicines.	TIMAEUS
Ath. I was going to say that man never legislates, but accidents of all sorts, which legislate for us in all sorts of ways. The violence of war and the hard necessity of poverty are constantly overturning governments and changing laws. And the power of discase has often caused innovations in the state, when there have been pestilences, or when there has been a succession of bad seasons continuing during many years. Any one who sees all this, naturally rushes to the conclusion of which I was speaking, that no mortal legislates in anything, but that in human affairs chance is almost everything. And this may be said of the arts of the sailor, and the pilot, and the physician, and the general, and may seem to be well said ; and yet there is another thing which may be said with equal truth of all of them.	LAWS IV
ACCOMMODATE...............1
And therefore what they produce at home must be not only enough for themselves, but such both in quantity and quality as to accommodate those from whom their wants are supplied.	THE REPUBLIC II
ACCOMPANIED...............20
[128d] Socrates : No, good sir, the meaning of it escapes you ; but I will tell it you. There is something spiritual which, by a divine dispensation, has accompanied me from my childhood up. It is a voice that, when it occurs, always indicates to me a prohibition of something I may be about to do, but never urges me on to anything ; and if one of my friends consults me and the voice occurs, the same thing happens : it prohibits, and does not allow him to act. And I will produce witnesses to convince you of these facts. You know our Charmides here, who has grown so handsome, the son of Glaucon : [128e] he once happened to be consulting me on his intention of training for the Nemean races, and he had no sooner begun to say that he intended to train than the voice occurred, and I tried to prevent him, saying — “Just as you were speaking my spirit-voice has occurred : no, you must not train.” “Perhaps,” said he, “it indicates to you that I shall not win ; but even if I am not to win, at any rate the exercise I shall get in the meantime will do me good.” So saying, he went and trained ; and so you may as well inquire of him [129a] as to the results he got from his training. Or if you like, ask Cleitomachus, brother of Timarchus, what Timarchus said to him when he was going straight to the prison to meet his death, he and Euathlus the racing runner, who had harbored Timarchus as a fugitive ; for he will tell you that the words he spoke to him were these :	THEAGES
I replied that it was a kind of leaf, which required to be accompanied by a charm, and if a person would repeat the charm at the same time that he used the cure, he would be made whole ; but that without the charm the leaf would be of no avail.	CHARMIDES
[234c] Socrates : In truth, Menexenus, to fall in battle seems to be a splendid thing in many ways. For a man obtains a splendid and magnificent funeral even though at his death he be but a poor man ; and though he be but a worthless fellow, he wins praise, and that by the mouth of accomplished men who do not praise at random, but in speeches prepared long beforehand. And they praise in such splendid fashion, that, what with their ascribing to each one both what he has and what he has not, [235a] and the variety and splendor of their diction, they bewitch our souls ; and they eulogize the State in every possible fashion, and they praise those who died in the war and all our ancestors of former times and ourselves who are living still ; so that I myself, Menexenus, when thus praised by them feel mightily ennobled, and every time I listen fascinated I am exalted and imagine myself to have become all at once taller and nobler [235b] and more handsome. And as I am generally accompanied by some strangers, who listen along with me, I become in their eyes also all at once more majestic ; for they also manifestly share in my feelings with regard both to me and to the rest of our City, believing it to be more marvellous than before, owing to the persuasive eloquence of the speaker. And this majestic feeling remains with me for over three days : so persistently does the speech and voice [235c] of the orator ring in my ears that it is scarcely on the fourth or fifth day that I recover myself and remember that I really am here on earth, whereas till then I almost imagined myself to be living in the Islands of the Blessed, — so expert are our orators.	MENEXENUS
Soc. Then the acquisition of such goods is no more virtue than the non-acquisition and want of them, but whatever is accompanied by justice or honesty is virtue, and whatever is devoid of justice is vice.	MENO
Soc. I do not care ; as for Anytus, there will be another opportunity of talking with him. To sum up our enquiry — the result seems to be, if we are at all right in our view, that virtue is neither natural nor acquired, but an instinct given by God to the virtuous. Nor is the instinct accompanied by reason, unless there may be supposed to be among statesmen some one who is capable of educating statesmen. And if there be such an one, he may be said to be among the living what Homer says that Tiresias was among the dead, “he alone has understanding ; but the rest are flitting shades” ; and he and his virtue in like manner will be a reality among shadows.	MENO
Euthydemus was proceeding to give the youth a third fall ; but I knew that he was in deep water, and therefore, as I wanted to give him a respite lest he should be disheartened, I said to him consolingly : You must not be surprised, Cleinias, at the singularity of their mode of speech : this I say because you may not understand what the two strangers are doing with you ; they are only initiating you after the manner of the Corybantes in the mysteries ; and this answers to the enthronement, which, if you have ever been initiated, is, as you will know, accompanied by dancing and sport ; and now they are just prancing and dancing about you, and will next proceed to initiate you ; imagine then that you have gone through the first part of the sophistical ritual, which, as Prodicus says, begins with initiation into the correct use of terms. The two foreign gentlemen, perceiving that you did not know, wanted to explain to you that the word “to learn” has two meanings, and is used, first, in the sense of acquiring knowledge of some matter of which you previously have no knowledge, and also, when you have the knowledge, in the sense of reviewing this matter, whether something done or spoken by the light of this newly-acquired knowledge ; the latter is generally called “knowing” rather than “learning,” but the word “learning” is also used ; and you did not see, as they explained to you, that the term is employed of two opposite sorts of men, of those who know, and of those who do not know. There was a similar trick in the second question, when they asked you whether men learn what they know or what they do not know. These parts of learning are not serious, and therefore I say that the gentlemen are not serious, but are only playing with you. For if a man had all that sort of knowledge that ever was, he would not be at all the wiser ; he would only be able to play with men, tripping them up and over setting them with distinctions of words. He would be like a person who pulls away a stool from some one when he is about to sit down, and then laughs and makes merry at the sight of his friend overturned and laid on his back. And you must regard all that has hitherto passed between you and them as merely play. But in what is to follow I am certain that they will exhibit to you their serious purpose, and keep their promise (I will show them how) ; for they promised to give me a sample of the hortatory philosophy, but I suppose that they wanted to have a game with you first. And now, Euthydemus and Dionysodorus, I think that we have had enough of this. Will you let me see you explaining to the young man how he is to apply himself to the study of virtue and wisdom ? And I will first show you what I conceive to be the nature of the task, and what sort of a discourse I desire to hear ; and if I do this in a very inartistic and ridiculous manner, do not laugh at me, for I only venture to improvise before you because I am eager to hear your wisdom : and I must therefore ask you and your disciples to refrain from laughing. And now, O son of Axiochus, let me put a question to you : Do not all men desire happiness ? And yet, perhaps, this is one of those ridiculous questions which I am afraid to ask, and which ought not to be asked by a sensible man : for what human being is there who does not desire happiness ?	EUTHYDEMUS
Soc. In the first place, the letter r ; appears to me to be the general instrument expressing all motion (kinesis). But I have not yet explained the meaning of this latter word, which is just iesis (going) ; for the letter e (long) was not in use among the ancients, who only employed e (short) ; and the root is kiein, which is a foreign form, the same as ienai. And the old word kinesis will be correctly given as iesis in corresponding modern letters. Assuming this foreign root kiein, and allowing for the change of the e and the insertion of the n, we have kinesis, which should have been kieinsis or eisis ; and stasis is the negative of ienai (or eisis), and has been improved into stasis. Now the letter r, as I was saying, appeared to the imposer of names an excellent instrument for the expression of motion ; and he frequently uses the letter for this purpose : for example, in the actual words rein and roe he represents motion by r ; also in the words tromos (trembling), trachus (rugged) ; and again, in words such as krouein (strike), thrauein (crush), ereikein (bruise), thruptein (break), kermatixein (crumble), rumbein (whirl) : of all these sorts of movements he generally finds an expression in the letter r, because, as I imagine, he had observed that the tongue was most agitated and least at rest in the pronunciation of this letter, which he therefore used in order to express motion, just as by the letter i he expresses the subtle elements which pass through all things. This is why he uses the letter i as imitative of motion, ienai, iesthai. And there is another class of letters, ph, ps, s, and x, of which the pronunciation is accompanied by great expenditure of breath ; these are used in the imitation of such notions as psuchron (shivering), xeon (seething), seiesthai, (to be shaken), seismos (shock), and are always introduced by the giver of names when he wants to imitate what is phusodes (windy). He seems to have thought that the closing and pressure of the tongue in the utterance of d and t was expressive of binding and rest in a place : he further observed the liquid movement of l, in the pronunciation of which the tongue slips, and in this he found the expression of smoothness, as in leios (level), and in the word oliothanein (to slip) itself, liparon (sleek), in the word kollodes (gluey), and the like : the heavier sound of g detained the slipping tongue, and the union of the two gave the notion of a glutinous clammy nature, as in glischros, glukus, gloiodes. The n he observed to be sounded from within, and therefore to have a notion of inwardness ; hence he introduced the sound in endos and entos : a he assigned to the expression of size, and n of length, because they are great letters : o was the sign of roundness, and therefore there is plenty of o mixed up in the word goggulon (round). Thus did the legislator, reducing all things into letters and syllables, and impressing on them names and signs, and out of them by imitation compounding other signs. That is my view, Hermogenes, of the truth of names ; but I should like to hear what Cratylus has more to say.	CRATYLUS
And this is what I and many others have suffered, from the flute-playing of this satyr. Yet hear me once more while I show you how exact the image is, and. how marvellous his power. For let me tell you ; none of you know him ; but I will reveal him to you ; having begun, I must go on. See you how fond he is of the fair ? He is always with them and is always being smitten by them, and then again he knows nothing and is ignorant of all thing such is the appearance which he puts on. Is he not like a Silenus in this ? To be sure he is : his outer mask is the carved head of the Silenus ; but, O my companions in drink, when he is opened, what temperance there is residing within ! Know you that beauty and wealth and honour, at which the many wonder, are of no account with him, and are utterly despised by him : he regards not at all the persons who are gifted with them ; mankind are nothing to him ; all his life is spent in mocking and flouting at them. But when I opened him, and looked within at his serious purpose, I saw in him divine and golden images of such fascinating beauty that I was ready to do in a moment whatever Socrates commanded : they may have escaped the observation of others, but I saw them. Now I fancied that he was seriously enamoured of my beauty, and I thought that I should therefore have a grand opportunity of hearing him tell what he knew, for I had a wonderful opinion of the attractions of my youth. In the prosecution of this design, when I next went to him, I sent away the attendant who usually accompanied me (I will confess the whole truth, and beg you to listen ; and if I speak falsely, do you, Socrates, expose the falsehood). Well, he and I were alone together, and I thought that when there was nobody with us, I should hear him speak the language which lovers use to their loves when they are by themselves, and I was delighted. Nothing of the sort ; he conversed as usual, and spent the day with me and then went away. Afterwards I challenged him to the palaestra ; and he wrestled and closed with me, several times when there was no one present ; I fancied that I might succeed in this manner. Not a bit ; I made no way with him. Lastly, as I had failed hitherto, I thought that I must take stronger measures and attack him boldly, and, as I had begun, not give him up, but see how matters stood between him and me. So I invited him to sup with me, just as if he were a fair youth, and I a designing lover. He was not easily persuaded to come ; he did, however, after a while accept the invitation, and when he came the first time, he wanted to go away at once as soon as supper was over, and I had not the face to detain him. The second time, still in pursuance of my design, after we had supped, I went on conversing far into the night, and when he wanted to go away, I pretended that the hour was late and that he had much better remain. So he lay down on the couch next to me, the same on which he had supped, and there was no one but ourselves sleeping in the apartment. All this may be told without shame to any one. But what follows I could hardly tell you if I were sober. Yet as the proverb says, “In vino veritas,” whether with boys, or without them ; and therefore I must speak. Nor, again, should I be justified in concealing the lofty actions of Socrates when I come to praise him. Moreover I have felt the serpent’s sting ; and he who has suffered, as they say, is willing to tell his fellow-sufferers only, as they alone will be likely to understand him, and will not be extreme in judging of the sayings or doings which have been wrung from his agony. For I have been bitten by a more than viper’s tooth ; I have known in my soul, or in my heart, or in some other part, that worst of pangs, more violent in ingenuous youth than any serpent’s tooth, the pang of philosophy, which will make a man say or do anything. And you whom I see around me, Phaedrus and Agathon and Eryximachus and Pausanias and Aristodemus and Aristophanes, all of you, and I need not say Socrates himself, have had experience of the same madness and passion in your longing after wisdom. Therefore listen and excuse my doings then and my sayings now. But let the attendants and other profane and unmannered persons close up the doors of their ears.	SYMPOSIUM
Thus I state my view : — If mind and true opinion are two distinct classes, then I say that there certainly are these self-existent ideas unperceived by sense, and apprehended only by the mind ; if, however, as some say, true opinion differs in no respect from mind, then everything that we perceive through the body is to be regarded as most real and certain. But we must affirm that to be distinct, for they have a distinct origin and are of a different nature ; the one is implanted in us by instruction, the other by persuasion ; the one is always accompanied by true reason, the other is without reason ; the one cannot be overcome by persuasion, but the other can : and lastly, every man may be said to share in true opinion, but mind is the attribute of the gods and of very few men. Wherefore also we must acknowledge that there is one kind of being which is always the same, uncreated and indestructible, never receiving anything into itself from without, nor itself going out to any other, but invisible and imperceptible by any sense, and of which the contemplation is granted to intelligence only. And there is another nature of the same name with it, and like to it, perceived by sense, created, always in motion, becoming in place and again vanishing out of place, which is apprehended by opinion and sense. And there is a third nature, which is space, and is eternal, and admits not of destruction and provides a home for all created things, and is apprehended without the help of sense, by a kind of spurious reason, and is hardly real ; which we beholding as in a dream, say of all existence that it must of necessity be in some place and occupy a space, but that what is neither in heaven nor in earth has no existence. Of these and other things of the same kind, relating to the true and waking reality of nature, we have only this dreamlike sense, and we are unable to cast off sleep and determine the truth about them. For an image, since the reality, after which it is modelled, does not belong to it, and it exists ever as the fleeting shadow of some other, must be inferred to be in another [i.e. in space ], grasping existence in some way or other, or it could not be at all. But true and exact reason, vindicating the nature of true being, maintains that while two things [i.e. the image and space] are different they cannot exist one of them in the other and so be one and also two at the same time.	TIMAEUS
The most important of the affections which concern the whole body remains to be considered — that is, the cause of pleasure and pain in the perceptions of which I have been speaking, and in all other things which are perceived by sense through the parts of the body, and have both pains and pleasures attendant on them. Let us imagine the causes of every affection, whether of sense or not, to be of the following nature, remembering that we have already distinguished between the nature which is easy and which is hard to move ; for this is the direction in which we must hunt the prey which we mean to take. A body which is of a nature to be easily moved, on receiving an impression however slight, spreads abroad the motion in a circle, the parts communicating with each other, until at last, reaching the principle of mind, they announce the quality of the agent. But a body of the opposite kind, being immobile, and not extending to the surrounding region, merely receives the impression, and does not stir any of the neighbouring parts ; and since the parts do not distribute the original impression to other parts, it has no effect of motion on the whole animal, and therefore produces no effect on the patient. This is true of the bones and hair and other more earthy parts of the human body ; whereas what was said above relates mainly to sight and hearing, because they have in them the greatest amount of fire and air. Now we must conceive of pleasure and pain in this way. An impression produced in us contrary to nature and violent, if sudden, is painful ; and, again, the sudden return to nature is pleasant ; but a gentle and gradual return is imperceptible and vice versa. On the other hand the impression of sense which is most easily produced is most readily felt, but is not accompanied by Pleasure or pain ; such, for example, are the affections of the sight, which, as we said above, is a body naturally uniting with our body in the day-time ; for cuttings and burnings and other affections which happen to the sight do not give pain, nor is there pleasure when the sight returns to its natural state ; but the sensations are dearest and strongest according to the manner in which the eye is affected by the object, and itself strikes and touches it ; there is no violence either in the contraction or dilation of the eye. But bodies formed of larger particles yield to the agent only with a struggle ; and then they impart their motions to the whole and cause pleasure and pain — pain when alienated from their natural conditions, and pleasure when restored to them. Things which experience gradual withdrawings and emptyings of their nature, and great and sudden replenishments, fail to perceive the emptying, but are sensible of the replenishment ; and so they occasion no pain, but the greatest pleasure, to the mortal part of the soul, as is manifest in the case of perfumes. But things which are changed all of a sudden, and only gradually and with difficulty return to their own nature, have effects in every way opposite to the former, as is evident in the case of burnings and cuttings of the body.	TIMAEUS
The frame of the entire creature when young has the triangles of each kind new, and may be compared to the keel of a vessel which is just off the stocks ; they are locked firmly together and yet the whole mass is soft and delicate, being freshly formed of marrow and nurtured on milk. Now when the triangles out of which meats and drinks are composed come in from without, and are comprehended in the body, being older and weaker than the triangles already there, the frame of the body gets the better of them and its newer triangles cut them up, and so the animal grows great, being nourished by a multitude of similar particles. But when the roots of the triangles are loosened by having undergone many conflicts with many things in the course of time, they are no longer able to cut or assimilate the food which enters, but are themselves easily divided by the bodies which come in from without. In this way every animal is overcome and decays, and this affection is called old age. And at last, when the bonds by which the triangles of the marrow are united no longer hold, and are parted by the strain of existence, they in turn loosen the bonds of the soul, and she, obtaining a natural release, flies away with joy. For that which takes place according to nature is pleasant, but that which is contrary to nature is painful. And thus death, if caused by disease or produced by wounds, is painful and violent ; but that sort of death which comes with old age and fulfils the debt of nature is the easiest of deaths, and is accompanied with pleasure rather than with pain.	TIMAEUS
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
As to the population, each of the lots in the plain had to find a leader for the men who were fit for military service, and the size of a lot was a square of ten stadia each way, and the total number of all the lots was sixty thousand. And of the inhabitants of the mountains and of the rest of the country there was also a vast multitude, which was distributed among the lots and had leaders assigned to them according to their districts and villages. The leader was required to furnish for the war the sixth portion of a war-chariot, so as to make up a total of ten thousand chariots ; also two horses and riders for them, and a pair of chariot-horses without a seat, accompanied by a horseman who could fight on foot carrying a small shield, and having a charioteer who stood behind the man-at-arms to guide the two horses ; also, he was bound to furnish two heavy armed soldiers, two slingers, three stone-shooters and three javelin-men, who were light-armed, and four sailors to make up the complement of twelve hundred ships. Such was the military order of the royal city — the order of the other nine governments varied, and it would be wearisome to recount their several differences.	CRITIAS
Soc. And no one can deny that all percipient beings desire and hunt after good, and are eager to catch and have the good about them, and care not for the attainment of anything which its not accompanied by good.	PHILEBUS
Ath. And so in the imitative arts — if they succeed in making likenesses, and are accompanied by pleasure, may not their works be said to have a charm ?	LAWS II
Ath. I certainly am afraid of the difficulties to which you allude, but I am still more afraid of those who apply themselves to this sort of knowledge, and apply themselves badly. For entire ignorance is not so terrible or extreme an evil, and is far from being the greatest of all ; too much cleverness and too much learning, accompanied with an ill bringing up, are far more fatal.	LAWS VII
Ath. A man may truly say that ignorance is a third cause of crimes. Ignorance, however, may be conveniently divided by the legislator into two sorts : there is simple ignorance, which is the source of lighter offences, and double ignorance, which is accompanied by a conceit of wisdom ; and he who is under the influence of the latter fancies that he knows all about matters of which he knows nothing. This second kind of ignorance, when possessed of power and strength, will be held by the legislator to be the source of great and monstrous times, but when attended with weakness, will only result in the errors of children and old men ; and these he will treat as errors, and will make laws accordingly for those who commit them, which will be the mildest and most merciful of all laws.	LAWS IX
And we should in very truth always believe those ancient and sacred teachings, which declare that the soul is immortal, that it has judges, and suffers the greatest penalties when it has been separated from the body. Therefore also we should consider it a lesser evil to suffer great wrongs and outrages than to do them. The covetous man, impoverished as he is in the soul, turns a deaf ear to this teaching ; or if he hears it, he laughs it to scorn with fancied superiority, and shamelessly snatches for himself from every source whatever his bestial fancy supposes will provide for him the means of eating or drinking or glutting himself with that slavish and gross pleasure which is falsely called after the goddess of love. He is blind and cannot see in those acts of plunder which are accompanied by impiety what heinous guilt is attached to each wrongful deed, and that the offender must drag with him the burden of this impiety while he moves about on earth, and when he has travelled beneath the earth on a journey which has every circumstance of shame and misery.	LETTERS 7
And here comes the point : is not thirst the desire which the soul has of drink, and of drink only ; not of drink qualified by anything else ; for example, warm or cold, or much or little, or, in a word, drink of any particular sort : but if the thirst be accompanied by heat, then the desire is of cold drink ; or, if accompanied by cold, then of warm drink ; or, if the thirst be excessive, then the drink which is desired will be excessive ; or, if not great, the quantity of drink will also be small : but thirst pure and simple will desire drink pure and simple, which is the natural satisfaction of thirst, as food is of hunger ?	THE REPUBLIC IV
And here comes the point : is not thirst the desire which the soul has of drink, and of drink only ; not of drink qualified by anything else ; for example, warm or cold, or much or little, or, in a word, drink of any particular sort : but if the thirst be accompanied by heat, then the desire is of cold drink ; or, if accompanied by cold, then of warm drink ; or, if the thirst be excessive, then the drink which is desired will be excessive ; or, if not great, the quantity of drink will also be small : but thirst pure and simple will desire drink pure and simple, which is the natural satisfaction of thirst, as food is of hunger ?	THE REPUBLIC IV