Plato: New Readings

Plato: New Readings

The publication, in Mr. Bohn's "Serial Library," of the excellent translations of Plato, which we esteem one of the chief benefits the cheap press has yielded, gives us an occasion to take hastily a few more notes of the elevation and bearings of this fixed star; or, to add a bulletin, like the journals, of Plato at the latest dates.

Modern science, by the extent of its generalization, has learned to indemnify the student of man for the defects of individuals, by tracing growth and ascent in races; and, by the simple expedient of lighting up the vast background, generates a feeling of complacency and hope. The human being has the saurian and the plant in his rear. His arts and sciences, the easy issue of his brain, look glorious when prospectively beheld from the distant brain of ox, crocodile, and fish. It seems as if nature, in regarding the geologic night behind her, when, in five or six millenniums, she had turned out five or six men, as Homer, Phidias, Menu, and Columbus, was nowise discontented with the result. These samples attested the virtue of the tree. These were a clear amelioration of trilobite and saurus, and a good basis for further proceeding. With this artist time and space are cheap, and she is insensible of what you say of tedious preparation. She waited tranquilly the flowing periods of paleontology, for the hour to be struck when man should arrive. Then periods must pass before the motion of the earth can be suspected; then before the map of the instincts and the cultivable powers can be drawn. But as of races, so the succession of individual men is fatal and beautiful, and Plato has the fortune, in the history of mankind, to mark an epoch.

Plato's fame does not stand on a syllogism, or on any masterpieces of the Socratic, or on any thesis, as, for example, the immortality of the soul. He is more than an expert, or a school-man, or a geometer, or the prophet of a peculiar message. He represents the privilege of the intellect, the power, namely, of carrying up every fact to successive platforms, and so disclosing, in every fact, a germ of expansion. These expansions are in the essence of thought. The naturalist would never help us to them by any discoveries of the extent of the universe, but is as poor, when cataloguing the resolved nebula of Orion, as when measuring the angles of an acre. But the Republic of Plato, by these expansions, may be said to require, and so to anticipate, the astronomy of Laplace. The expansions are organic. The mind does not create what it perceives, any more than the eye creates the rose. In ascribing to Plato the merit of announcing them, we only say, here was a more complete man, who could apply to nature the whole scale of the senses, the understanding, and the reason. These expansions, or extensions, consist in continuing the spiritual sight where the horizon falls on our natural vision, and, by this second sight, discovering the long lines of law which shoot in every direction. Everywhere he stands on a path which has no end, but runs continuously round the universe. Therefore, every word becomes an exponent of nature. Whatever he looks upon discloses a second sense, and ulterior senses. His perception of the generation of contraries, of death out of life, and life out of death,—that law by which, in nature, decomposition is recomposition, and putrefaction and cholera are only signals of a new creation; his discernment of the little in the large, and the large in the small; studying the state in the citizen, and the citizen in the state; and leaving it doubtful whether he exhibited the Republic as an allegory on the education of the private soul; his beautiful definitions of ideas, of time, of form, of figure, of the line, sometimes hypothetically given, as his defining of virtue, courage, justice, temperance; his love of the apologue, and his apologues themselves; the cave of Trophonius; the ring of Gyges; the charioteer and two horses; the golden, silver, brass, and iron temperaments; Theuth and Thamus; and the visions of Hades and the Fates—fables which have imprinted themselves in the human memory like the signs of the zodiac; his soliform eye and his boniform soul; his doctrine of assimilation; his doctrine of reminiscence; his clear vision of the laws of return, or reaction, which secure instant justice throughout the universe, instanced everywhere, but specially in the doctrine, "what comes from God to us, returns from us to God," and in Socrates' belief that the laws below are sisters of the laws above.

More striking examples are his moral conclusions. Plato affirms the coincidence of science and virtue; for vice can never know itself and virtue; but virtue knows both itself and vice. The eye attested that justice was best, as long as it was profitable; Plato affirms that it is profitable throughout; that the profit is intrinsic, though the just conceal his justice from gods and men; that it is better to suffer injustice, than to do it; that the sinner ought to covet punishment; that the lie was more hurtful than homicide; and that ignorance, or the involuntary lie, was more calamitous than involuntary homicide; that the soul is unwillingly deprived of true opinions; and that no man sins willingly; that the order of proceeding of nature was from the mind to the body; and, though a sound body cannot restore an unsound mind, yet a good soul can, by its virtue, render the body the best possible. The intelligent have a right over the ignorant, namely, the right of instructing them. The right punishment of one out of tune, is to make him play in tune; the fine which the good, refusing to govern, ought to pay, is, to be governed by a worse man; that his guards shall not handle gold and silver, but shall be instructed that there is gold and silver in their souls, which will make men willing to give them everything which they need. This second sight explains the stress laid on geometry. He saw that the globe of earth was not more lawful and precise than was the supersensible; that a celestial geometry was in place there, as a logic of lines and angles here below; that the world was throughout mathematical; the proportions are constant of oxygen, azote, and lime; there is just so much water, and slate, and magnesia; not less are the proportions constant of moral elements.

This eldest Goethe, hating varnish and falsehood, delighted in revealing the real at the base of the accidental; in discovering connection, continuity, and representation, everywhere; hating insulation; and appears like the god of wealth among the cabins of vagabonds, opening power and capability in everything he touches. Ethical science was new and vacant, when Plato could write thus:—"Of all whose arguments are left to the men of the present time, no one has ever yet condemned injustice, or praised justice, otherwise than as respects the repute, honors, and emoluments arising therefrom; while, as respects either of them in itself, and subsisting by its own power in the soul of the possessor, and concealed both from gods and men, no one has yet sufficiently investigated, either in poetry or prose writings,—how, namely, that the one is the greatest of all the evils that the soul has within it, and justice the greatest good."

His definition of ideas, as what is simple, permanent, uniform, and self-existent, forever discriminating them from the notions of the understanding, marks an era in the world. He was born to behold the self-evolving power of spirit, endless generator of new ends; a power which is the key at once to the centrality and the evanescence of things. Plato is so centered, that he can well spare all his dogmas. Thus the fact of knowledge and ideas reveals to him the fact of eternity; and the doctrine of reminiscence he offers as the most probable particular explication. Call that fanciful,—it matters not; the connection between our knowledge and the abyss of being is still real, and the explication must be not less magnificent.

He has indicated every eminent point in speculation. He wrote on the scale of the mind itself, so that all things have symmetry in his tablet. He put in all the past, without weariness, and descended into detail with a courage like that he witnessed in nature. One would say, that his forerunners had mapped out each a farm, or a district, or an island, in intellectual geography, but that Plato first drew the sphere. He domesticates the soul in nature; man is the microcosm. All the circles of the visible heaven represent as many circles in the rational soul. There is no lawless particle, and there is nothing casual in the action of the human mind. The names of things, too, are fatal, following the nature of things. All the gods of the Pantheon are, by their names, significant of a profound sense. The gods are the ideas. Pan is speech, or manifestation; Saturn, the contemplative; Jove, the regal soul; and Mars, passion. Venus is proportion; Calliope, the soul of the world; Aglaia, intellectual illustration.

These thoughts, in sparkles of light, had appeared often to pious and to poetic souls; but this well-bred, all-knowing Greek geometer comes with command, gathers them all up into rank and gradation, the Euclid of holiness, and marries the two parts of nature. Before all men, he saw the intellectual values of the moral sentiment. He describes his own ideal, when he paints in Timaeus a god leading things from disorder into order. He kindled a fire so truly in the center, that we see the sphere illuminated, and can distinguish poles, equator, and lines of latitude, every arc and node; a theory so averaged, so modulated, that you would say, the winds of ages had swept through this rhythmic structure, and not that it was the brief extempore blotting of one short-lived scribe. Hence it has happened that a very well-marked class of souls, namely those who delight in giving a spiritual, that is, an ethico-intellectual expression to every truth by exhibiting an ulterior end which is yet legitimate to it, are said to Platonize. Thus, Michel Angelo is a Platonist, in his sonnets. Shakspeare is a Platonist, when he writes, "Nature is made better by no mean, but nature makes that mean," or,

"He that can endure
To follow with allegiance a fallen lord,
Does conquer him that did his master conquer,
And earns a place in the story."
Hamlet is a pure Platonist, and 'tis the magnitude only of Shakspeare's proper genius that hinders him from being classed as the most eminent of this school. Swedenborg, throughout his prose poem of "Conjugal Love," is a Platonist.

His subtlety commended him to men of thought. The secret of his popular success is the moral aim, which endeared him to mankind. "Intellect," he said, "is king of heaven and of earth;" but, in Plato, intellect is always moral. His writings have also the sempiternal youth of poetry. For their arguments, most of them, might have been couched in sonnets; and poetry has never soared higher than in the Timaeus and the Phaedrus. As the poet, too, he is only contemplative. He did not, like Pythagoras, break himself with an institution. All his painting in the Republic must be esteemed mythical, with intent to bring out, sometimes in violent colors, his thought. You cannot institute, without peril of charlatan.

It was a high scheme, his absolute privilege for the best (which, to make emphatic, he expressed by community of women), as the premium which he would set on grandeur. There shall be exempts of two kinds: first, those who by demerit have put themselves below protection,—outlaws; and secondly, those who by eminence of nature and desert are out of the reach of your rewards; let such be free of the city, and above the law. We confide them to themselves; let them do with us as they will. Let none presume to measure the irregularities of Michel Angelo and Socrates by village scales.

In his eighth book of the Republic, he throws a little mathematical dust in our eyes. I am sorry to see him, after such noble superiorities, permitting the lie to governors. Plato plays Providence a little with the baser sort, as people allow themselves with their dogs and cats