Homer, allusions to, 1. 328 E; 2. 381 D; 3. 390 E; 8. 544 D.

Homeridae, 10. 599 E.

Honest man, the, a match for the rogue, 3. 409 C (cp. 10. 613 C).

Honesty, fostered by the possession of wealth, 1. 331 A; thought by mankind to be unprofitable, 2. 364 A; 3. 392 B.

Honour, pleasures enjoyed by the lover of, 9. 581 C, 586 E:
—the ‘government of honour,’ see Timocracy.

Hope, the comfort of the righteous in old age (Pindar), 1. 331 A.

Household cares, 5. 465 C.

Human interests, unimportance of, 10. 604 B (cp. 6. 486 A, and Theaet. 173; Laws 1. 644 E; 7. 803);
—life, full of evils, 2. 379 C; shortness of, 10. 608 D;
—nature, incapable of doing many things well, 3. 395 B;
—sacrifices, 8. 565 D. 356

Hunger, 4. 437 E, 439; an inanition (κένωσις) of the body, 9. 585 A.

Hymns, to the gods, may be allowed in the State, 10: 607 A [cp. Laws 3. 700 A; 7. 801 E];
—marriage hymns, 5. 459 E.

Hypothesis, in mathematics and in the intellectual world, 6. 510; in the sciences, 7. 533.

I.

Iambic measure, 3. 400 C.

Ida, altar of the gods on, 3. 391 E.

Idea of good, the source of truth, 6. 508 (cp. 505); a cause like the sun, ib. 508; 7. 516, 517; must be apprehended by the lover of knowledge, 7. 534;
—ideas and phenomena, 5. 476; 6. 507;
—ideas and hypotheses, 6. 510;
—absolute ideas, 5. 476 [cp. Phaedo 65, 74; Parm. 133]; origin of abstract ideas, 7. 523; nature of, 10. 596; singleness of, ib. 597 [cp. Tim. 28, 51].

Idea. [The Idea of Good is an abstraction, which, under that name at least, does not elsewhere occur in Plato’s writings. But it is probably not essentially different from another abstraction, ‘the true being of things,’ which is mentioned in many of his Dialogues [cp. passages cited s. v. Being]. He has nowhere given an explanation of his meaning, not because he was ‘regardless whether we understood him or not,’ but rather, perhaps, because he was himself unable to state in precise terms the ideal which floated before his mind. He belonged to an age in which men felt too strongly the first pleasure of metaphysical speculation to be able to estimate the true value of the ideas which they conceived (cp. his own picture of the effect of dialectic on the youthful mind, 7. 539). To him, as to the Schoolmen of the Middle Ages, an abstraction seemed truer than a fact: he was impatient to shake off the shackles of sense and rise into the purer atmosphere of ideas. Yet in the allegory of the cave (Book VII), whose inhabitants must go up to the light of perfect knowledge but descend again into the obscurity of opinion, he has shown that he was not unaware of the necessity of finding a firm starting-point for these flights of metaphysical imagination (cp. 6. 510). A passage in the Philebus (65 A) gives perhaps the best insight into his meaning: ‘If we are not able to hunt the good with one idea only, with three we may take our prey,—Beauty, Symmetry, Truth.’ The three were inseparable to the Greek mind, and no conception of perfection could be formed in which they did not unite. (Cp. Introduction, pp. lxix, xcvii).]

Ideal state, is it possible? 5. 471, 473; 6. 499; 7. 540 (cp. 7. 520, and Laws 4. 711 E; 5. 739); how to be commenced, 6. 501; 7. 540:
—ideals, value of, 5. 472. For the ideal state, see City, Constitution, Education, Guardians, Rulers, etc.

Ignorance, nature of, 5. 477, 478; an inanition (κένωσις) of the soul, 9. 585.

Iliad, the style of, illustrated, 3. 392 E foll.; mentioned, ib. 393 A. Cp. Homer, Odyssey.

Ilion, see Troy.

Illegitimate children, 5. 461 A.

Illusions of sight, 7. 523; 10. 602 [cp. Phaedo 65 A; Phil. 380, 42 D; Theaet. 157 E].

Images, (i.e. reflections of visible objects), 6. 510; 10. 596 (cp. Tim. 52 D). 357

Imitation in style, 3. 393, 394; 10. 596 foll., 600 foll.; affects the character, 3. 395; thrice removed from the truth, 10. 596, 597, 598, 602 B; concerned with the weaker part of the soul, ib. 604.

Imitative poetry, 10. 595; arts, inferior, ib. 605.

Imitators, ignorant, 10. 602.

Immortality, proof of, 10. 608 foll., (cp. 6. 498 C, and see Soul).

Impatience, uselessness of, 10. 604 C.

Impetuosity, 6. 503 E.

Inachus, Herè asks alms for the daughters of, 2. 381 D.

Inanitions (κένωσεις) of body and soul, 9. 585 A.

Incantations used by mendicant prophets, 2. 364 B; in medicine, 4. 426 A.

Income Tax, 1. 343 D.

Indifference to money, characteristic of those who inherit a fortune, 1. 330 B.

Individual, inferior types of the, 8. 545; individual and state, 2. 368; 4. 434, 441; 5. 462; 8. 544; 9. 577 B [cp. Laws 3. 689; 5. 739; 9. 875, 877 C; 11. 923].

Infants have spirit, but not reason, 4. 441 [cp. Laws 12. 963 E].

Informers, 9. 575 B.

Injustice, advantage of, 1. 343; defined by Thrasymachus as discretion, ib. 348 D; injustice and vice, ibid.; suicidal to states and individuals, ib. 351 E [cp. Laws 10. 906 A]; in perfection, 2. 360; eulogists of, ib. 361, 366, 367; 3. 392 B (cp. 8. 545 A; 9. 588); only blamed by those who have not the power to be unjust, 2. 366 C; in the state, 4. 434; = anarchy in the soul, ib. 444 B [cp. Soph. 228]; brings no profit, 9. 589, 590; 10. 613.

Innovation in education dangerous, 4. 424 [cp. Laws 2. 656, 660 A]. See Gymnastic, Music.

Intellect, objects of, classified, 7. 534 (cp. 5. 476); relation of the intellect and the good, 6. 508.

Intellectual world, divisions of, 6. 510 foll.; 7. 517; compared to the visible, 6. 508, 509; 7. 532 A.

Intercourse between the sexes, 5. 458 foll. [cp. Laws 8. 839 foll.]; in a democracy, 8. 563 B.

Interest, sometimes irrecoverable by law, 8. 556 A [cp. Laws 5. 742 C].

Intermediates, 9. 583.

Intimations, the, given by the senses imperfect, 7. 523 foll.; 10. 602.

Intoxication, not allowed in the state, 3. 398 E, 403 E. Cp. Drinking.

Invalids, 3. 406, 407; 4. 425, 426.

Ionian harmony, must be rejected, 3. 399 A.

Iron (and brass) mingled by the God in the husbandmen and craftsmen, 3. 415 A (cp. 8. 547 A).

Ismenias, the Theban, ‘a rich and mighty man,’ 1. 336 A.

Italy, ‘can tell of Charondas as a lawgiver,’ 10. 599 E.

J.

Judge, the good, must himself be virtuous, 3. 409 [cp. Pol. 305].

Judgement, the final, 10. 614 foll. Cp. Hades.

Juggling, 10. 602 D.

Just man, the, is at a disadvantage compared with the unjust (Thrasymachus), 1. 343; is happy, ib. 354 [cp. Laws 1. 660 E]; attains harmony in his soul, 4. 443 E; proclaimed the happiest, 9. 580 foll.;
—just men the friends of the gods, 10. 613 [cp. Phil. 39 E; Laws 4. 716 D];
—just and unjust are at heart the same (Glaucon), 3. 360.

Justice, = to speak the truth and pay one’s debts, 1. 331 foll.; 358 = the interest of the stronger, ib. 338; 2. 367 [cp. Gorg. 489; Laws 4. 714 A]; = honour among thieves, 1. 352; = the excellence of the soul, ib. 353:
—the art which gives good and evil to friends and enemies, ib. 332 foll., 336; is a thief, ib. 334; the proper virtue of man, ib. 335; ‘sublime simplicity,’ ib. 348; does not aim at excess, ib. 349; identical with wisdom and virtue, ib. 351; a principle of harmony, ibid. (cp. 9. 591 D); in the highest class of goods, 2. 357, 367 D [cp. Laws 1. 631 C]; the union of wisdom, temperance, and courage, 4. 433 [cp. Laws 1. 631 C]; a division of labour, ibid. foll. (cp. supra, 1. 332, 349, 350, and 1 Alcib. 127):
—nature and origin of (Glaucon), 2. 358, 359; conventional, ib. 359 A [cp. Theaet. 172 A, 177 C; Laws 10. 889, 890]; praised for its consequences only (Adeimantus), ib. 362 E, 366; a matter of appearance, ib. 365:
—useful alike in war and peace, 1. 333; can do no harm, ib. 335; more precious than gold, ib. 336; toilsome, 2. 364:
—compared to health, 4. 444:
—the poets on, 2. 363, 364, 365 E:
—in perfection, ib. 361:
—more profitable than injustice, 4. 445; 9. 589 foll.; superior to injustice, 9. 589; final triumph of, ib. 580; 10. 612, 613:
—in the state, 2. 369; 4. 431; the same in the individual and the state, 4. 435 foll., 441 foll.:
—absolute justice, 5. 479 E; 6. 501 B; 7. 517 E.

Justice. [The search for justice is the groundwork or foundation of the Republic, which commences with an enquiry into its nature and ends with a triumphant demonstration of the superior happiness enjoyed by the just man. In the First Book several definitions of justice are attempted, all of which prove inadequate. Glaucon and Adeimantus then intervene:—mankind regard justice as a necessity, not as a good in itself, or at best as only to be practised because of the temporal benefits which flow from it: can Socrates prove that it belongs to a higher class of goods? Socrates in reply proposes to construct an ideal state in which justice will be more easily recognised than in the individual. Justice is thus discovered to be the essential virtue of the state, (a thesis afterwards enlarged upon by Aristotle [Pol. i. 2, § 16; iii. 13, § 3]), the bond of the social organization, and, like temperance in the Laws [3. 696, 697; 4. 709 E], rather the accompaniment or condition of the virtues than a virtue in itself [cp. Introduction, p. lxiii]. Expressed in an outward or political form it becomes the great principle which has been already enunciated (i. 322), ‘that every man shall do his own work;’ on this Plato bases the necessity of the division into classes which underlies the whole fabric of the ideal state (4. 433 foll.; Tim. 17 C). Thus we are led to acknowledge the happiness of the just; for he alone reflects in himself this vital principle of the state (4. 445). The final proof is supplied by a comparison of the perfect state with actual forms of government. These, like the individuals who correspond to them, become more and more miserable as they recede further from the ideal, and the climax is reached (9. 587) when the tyrant is shown by the aid of arithmetic to have ‘729 times less pleasure than the king’ [i.e. the perfectly just ruler]. Lastly, the happiness of the just is proved to 359 extend also into the next world, where men appear before the judgment seat of heaven and receive the due reward of their deeds in this life.]

K.

King, the Great, 8. 553 D:
—pleasure of the king and the tyrant compared, 9. 587 foll.;
—kings and philosophers, 5. 473 (cp. 6. 487 E, 498 foll., 501 E foll.; 7. 540; 8. 543; 9. 592).

Kisses, the reward of the brave warrior, 5. 468 C.

Knowledge (ἐπιστήμη, γιγνώσκειν), = knowledge of ideas, 6. 484;
—nature of, 5. 477, 478; classed among faculties, ib. 477; 6. 511 E; 7. 533 E;
—previous, to birth, 7. 518 C;
—how far given by sense, ib. 529 [cp. Phaedo 75];
—should not be acquired under compulsion, ib. 536 E;
—the foundation of courage, 4. 429 [cp. Laches 193, 197; Protag. 350, 360];
—knowledge and opinion, 5. 476–478; 6. 508, 510 A; 7. 534; knowledge and pleasure, 6. 505; knowledge and wisdom, 4. 428;
—the highest knowledge, 6. 504; 7. 514 foll.;
—unity of knowledge, 5. 479 [cp. Phaedo 101];
—the best knowledge, 10. 618;
—knowledge of shadows, 6. 511 D; 7. 534 A:
—love of knowledge characteristic of the Hellenes, 4. 435 E; peculiar to the rational element of the soul, 9. 581 B.

L.

Labour, division of, 2. 370, 374 A; 3. 394 E, 395 B, 397 E; 4. 423 E, 433 A, 435 A, 441 E, 443, 453 B [cp. Laws 8. 846, 847].

Lacedaemon, owes its good order to Lycurgus, 10. 599 E;
—constitution of, commonly extolled, 8. 544 D; a timocracy, ib. 545 B:
—Lacedaemonians first after the Cretans to strip in the gymnasia, 5. 452 D.

Lachesis, turns the spindle of Necessity together with Clotho and Atropos, 10. 617 C; her speech, ib. D; apportions a genius to each soul, ib. 620 D.

Lamentation over the dead, to be checked, 3. 387.

Lands, partition of, proclaimed by the would-be tyrant, 8. 565 E, 566 E.

Language, pliability of, 9. 588 D [cp. Soph. 277 B].

Laughter not to be allowed in the guardians, 3. 388 [cp. Laws 5. 732; 11. 935]; nor represented in the gods, ib. 389.

Laws, may be given in error, 1. 339 E; supposed to arise from a convention among mankind, 2. 359 A; cause of, 3. 405; on special subjects of little use, 4. 425, 426 [cp. Laws 7. 788]; treated with contempt in democracies, 8. 563 E; bring help to all in the state, 9. 590.

Lawyers, increase when wealth abounds, 4. 405 A.

Learning, pleasure of, 6. 486 C (cp. 9. 581, 586).

Legislation, cannot reach the minutiae of life, 4. 425, 426; requires the help of God, ib. 425 E. Cp. Laws.

Leontius, story of, 4. 439 E.

Lethe, 10. 621.

Letters, image of the large and small, 2. 368; 3. 402 A.

Liberality, one of the virtues of the philosopher, 6. 485 E.

Liberty, characteristic of democracy, 8. 557 B, 561–563.

Licence, begins in music, 4. 424 E [cp. Laws 3. 701 B]; in democracies, 8. 562 D.

Licentiousness forbidden, 5. 458. 360

Lie, a, hateful to the philosopher, 6. 490 C (cp. supra 486 E);
—the true lie and the lie in words, 2. 382;
—the royal lie (γενναίον ψεῦδος), 3. 414;
—rulers of the state may lie, 2. 382; 3. 389 A, 414 C; 5. 459 D;
—the Gods not to be represented as lying, 2. 382;
—lies of the poets, ib. 377 foll.; 3. 386, 408 B (cp. 10. 597 foll.).

Life in the early state, 2. 372;
—loses its zest in old age, 1. 329 A; full of evils, 2. 379 C; intolerable without virtue, 4. 445; shortness of, compared to eternity, 10. 608 D;
—the life of virtue toilsome, 2. 364 D;
—the just or the unjust, which is the more advantageous? ib. 347 foll.;
—three kinds of lives among men, 9. 581;
—life of women ought to resemble that of men, 5. 451 foll. [cp. Laws 7. 804 E];
—the necessities of life, 2. 369, 373 A;
—the prime of life, 5. 460 E.

Light, 6. 507 E. Cp. Sight, Vision.

Light and heavy, 5. 479; 7. 524.

Like to like, 4. 425 C.

Literature (λόγοι), included under ‘music’ in education, 2. 376 E.

Litigation, the love of, ignoble, 3. 405.

Logic; method of residues, 4. 427;
—accidents and essence distinguished, 5. 454;
—nature of opposition, 4. 436;
—categories, πρός τι, 4. 437; quality and relation, ibid.;
—fallacies, 6. 487. For Plato’s method of definitions, see Knowledge, Temperance; and cp. Dialectic, Metaphysic.

Lotophagi, 8. 560 C.

Lots, use of, 5. 460 A, 462 E; election by, characteristic of democracy, 8. 557 A.

Love of the beautiful, 3. 402, 403 [cp. 1 Alcib. 131]; bodily love and true love, ib. 403; love and the love of knowledge, 5. 474 foll.; is of the whole, not of the part, ib. C, 475 B; 6. 485 B; a tyrant, 9. 573 B, 574 E (cp. 1. 329 B):
—familiarities which may be allowed between the lover and the beloved, 3. 403 B:
—lovers’ names, 5. 474:
—lovers of wine, ib. 475 A:
—lovers of beautiful sights and sounds, ib. 476 B, 479 A, 480.

Luxury in the state, 2. 372, 373; a cause of disease, 3. 405 E; would not give happiness to the citizens, 4. 420, 421; makes men cowards, 9. 590 B.

Lycaean Zeus, temple of, 8. 565 D.

Lycurgus, the author of the greatness of Lacedaemon, 10. 599 E.

Lydia, kingdom of, obtained by Gyges, 2. 359 C:
—Lydian harmonies, to be rejected, 3. 398 E foll.

Lying, a privilege of the state, 3. 389 A, 414 C; 5. 459 D.

Lyre, the instrument of Apollo, and allowed in the best state, 3. 399 D.

Lysanias, father of Cephalus, 1. 330 B.

Lysias, the brother of Polemarchus, 1. 328 B.

M.

Madman, arms not to be returned to a, 1. 331; fancies of madmen, 8. 573 C.

Magic, 10. 602 D.

Magistrates, elected by lot in democracy, 8. 557 A.

Magnanimity, (μεγαλόπρεπεια), one of the philosopher’s virtues, 6. 486 A, 490 E, 494 A.

Maker, the, not so good a judge as the user, 10. 601 C [cp. Crat. 390].

Man, ‘the master of himself,’ 4. 430 E [cp. Laws 1. 626 E foll.]; ‘the form and likeness of God,’ 6. 501 B [cp. Phaedr. 248 A; Theaet. 176 C; Laws 4. 716 D]; his unimportance, 10. 604 B (cp. 6. 486 A, 361 and Laws 1. 644 E; 7. 803); has the power to choose his own destiny, 10. 617 E;
—the one best man, 6. 502 [cp. Pol. 301]:
—Men are not just of their own will, 2. 366 C; unite in the state in order to supply each other’s wants, ib. 369;
—the nature of men and women, 5. 453–455;
—analogy of men and animals, ib. 459;
—three classes of, 9. 581.

Manners, influenced by education, 4. 424, 425; cannot be made the subject of legislation, ibid.; freedom of, in democracies, 8. 563 A.

‘Many,’ the term, as applied to the beautiful, the good, &c., 6. 507.

Many, the, flatter their leaders into thinking themselves statesmen, 4. 426; wrong in their notions about the honourable and the good, 6. 493 E; would lose their harsh feeling towards philosophy if they could see the true philosopher, ib. 500; their pleasures and pains, 9. 586;
—‘the great beast,’ 6. 493. Cp. Multitude.

Marionette players, 7. 514 B.

Marriage, holiness of, 5. 458 E, 459; age for, ib. 460; prayers and sacrifices at, ibid.;
—marriage festivals, ib. 459, 460.

Marsyas, Apollo to be preferred to, 3. 399 E.

Mathematics, 7. 522–532; use of hypotheses in, 6. 510;
—mathematical notions perceived by a faculty of the soul, 6. 511 C:
—the mathematician not usually a dialectician, 7. 531 E.

Mean, happiness of the, 10. 619 A [cp. Laws 3. 679 A; 5. 728 E; 7. 792 D].

Meanness, unknown to the philosopher, 6. 486 A; characteristic of the oligarchs, 8. 554.

Measurement, art of, corrects the illusions of sight, 10. 602 D.

Meat, roast, the best diet for soldiers, 3. 404 D.

Medicine, cause of, 3. 405; not intended to preserve unhealthy and intemperate subjects, ib. 406 foll., 408 A; 4. 426 A [cp. Tim. 89 B]; the two kinds of, 5. 459 [cp. Laws 4. 720]; use of incantations in, 4. 426 A;
—analogy of, employed in the definition of justice, 1. 332 C.

Megara, battle of, 2. 368 A.

Melody, in education, 3. 398 foll.; its influence, 10. 601 B.

Memory, the philosopher should have a good, 6. 486 D, 490 E, 494 A; 7. 535 B.

Mendicant prophets, 2. 364 C.

Menelaus, treatment of, when wounded, 3. 408 A.

Menoetius, father of Patroclus, 3. 388 C.

Mental blindness, causes of, 7. 518.

Merchants, necessary in the state, 2. 371.

Metaphysics; absolute ideas, 5. 476;
—abstract and relative ideas, 7. 524;
—analysis of knowledge, 6. 510;
—qualifications of relative and correlative, 4. 437 foll.; 7. 524. Cp. Idea, Logic.

Metempsychosis, 10. 617. Cp. Soul.

Midas, wealth of, 3. 408 B.

Might and right, 1. 338 foll. [cp. Gorg. 483, 489; Laws 1. 627; 3. 690; 10. 890].

Miletus, Thales of, 10. 600 A.

Military profession, the, 2. 374.

Mimetic art, in education, 3. 394 foll.; the same person cannot succeed in tragedy and comedy, ib. 395 A; imitations lead to habit, ib. D; men acting women’s part, ib. E; influence on character, ibid. foll. Cp. Imitation.

‘Mine and thine,’ a common cause of dispute, 5. 462.