YOUNG SOCRATES: What do you mean?

STRANGER: I mean to say that when we were asked about a king and statesman of the present cycle and generation, we told of a shepherd of a human flock who belonged to the other cycle, and of one who was a G.o.d when he ought to have been a man; and this a great error. Again, we declared him to be the ruler of the entire State, without explaining how: this was not the whole truth, nor very intelligible; but still it was true, and therefore the second error was not so great as the first.

YOUNG SOCRATES: Very good.

STRANGER: Before we can expect to have a perfect description of the statesman we must define the nature of his office.

YOUNG SOCRATES: Certainly.

STRANGER: And the myth was introduced in order to show, not only that all others are rivals of the true shepherd who is the object of our search, but in order that we might have a clearer view of him who is alone worthy to receive this appellation, because he alone of shepherds and herdsmen, according to the image which we have employed, has the care of human beings.

YOUNG SOCRATES: Very true.

STRANGER: And I cannot help thinking, Socrates, that the form of the divine shepherd is even higher than that of a king; whereas the statesmen who are now on earth seem to be much more like their subjects in character, and much more nearly to partake of their breeding and education.

YOUNG SOCRATES: Certainly.

STRANGER: Still they must be investigated all the same, to see whether, like the divine shepherd, they are above their subjects or on a level with them.

YOUNG SOCRATES: Of course.

STRANGER: To resume:--Do you remember that we spoke of a command-for-self exercised over animals, not singly but collectively, which we called the art of rearing a herd?

YOUNG SOCRATES: Yes, I remember.

STRANGER: There, somewhere, lay our error; for we never included or mentioned the Statesman; and we did not observe that he had no place in our nomenclature.

YOUNG SOCRATES: How was that?

STRANGER: All other herdsmen 'rear' their herds, but this is not a suitable term to apply to the Statesman; we should use a name which is common to them all.

YOUNG SOCRATES: True, if there be such a name.

STRANGER: Why, is not 'care' of herds applicable to all? For this implies no feeding, or any special duty; if we say either 'tending' the herds, or 'managing' the herds, or 'having the care' of them, the same word will include all, and then we may wrap up the Statesman with the rest, as the argument seems to require.

YOUNG SOCRATES: Quite right; but how shall we take the next step in the division?

STRANGER: As before we divided the art of 'rearing' herds accordingly as they were land or water herds, winged and wingless, mixing or not mixing the breed, horned and hornless, so we may divide by these same differences the 'tending' of herds, comprehending in our definition the kingship of to-day and the rule of Cronos.

YOUNG SOCRATES: That is clear; but I still ask, what is to follow.

STRANGER: If the word had been 'managing' herds, instead of feeding or rearing them, no one would have argued that there was no care of men in the case of the politician, although it was justly contended, that there was no human art of feeding them which was worthy of the name, or at least, if there were, many a man had a prior and greater right to share in such an art than any king.

YOUNG SOCRATES: True.

STRANGER: But no other art or science will have a prior or better right than the royal science to care for human society and to rule over men in general.

YOUNG SOCRATES: Quite true.

STRANGER: In the next place, Socrates, we must surely notice that a great error was committed at the end of our a.n.a.lysis.

YOUNG SOCRATES: What was it?

STRANGER: Why, supposing we were ever so sure that there is such an art as the art of rearing or feeding bipeds, there was no reason why we should call this the royal or political art, as though there were no more to be said.

YOUNG SOCRATES: Certainly not.

STRANGER: Our first duty, as we were saying, was to remodel the name, so as to have the notion of care rather than of feeding, and then to divide, for there may be still considerable divisions.

YOUNG SOCRATES: How can they be made?

STRANGER: First, by separating the divine shepherd from the human guardian or manager.

YOUNG SOCRATES: True.

STRANGER: And the art of management which is a.s.signed to man would again have to be subdivided.

YOUNG SOCRATES: On what principle?

STRANGER: On the principle of voluntary and compulsory.

YOUNG SOCRATES: Why?

STRANGER: Because, if I am not mistaken, there has been an error here; for our simplicity led us to rank king and tyrant together, whereas they are utterly distinct, like their modes of government.

YOUNG SOCRATES: True.

STRANGER: Then, now, as I said, let us make the correction and divide human care into two parts, on the principle of voluntary and compulsory.

YOUNG SOCRATES: Certainly.

STRANGER: And if we call the management of violent rulers tyranny, and the voluntary management of herds of voluntary bipeds politics, may we not further a.s.sert that he who has this latter art of management is the true king and statesman?

YOUNG SOCRATES: I think, Stranger, that we have now completed the account of the Statesman.

STRANGER: Would that we had, Socrates, but I have to satisfy myself as well as you; and in my judgment the figure of the king is not yet perfected; like statuaries who, in their too great haste, having overdone the several parts of their work, lose time in cutting them down, so too we, partly out of haste, partly out of a magnanimous desire to expose our former error, and also because we imagined that a king required grand ill.u.s.trations, have taken up a marvellous lump of fable, and have been obliged to use more than was necessary. This made us discourse at large, and, nevertheless, the story never came to an end.

And our discussion might be compared to a picture of some living being which had been fairly drawn in outline, but had not yet attained the life and clearness which is given by the blending of colours. Now to intelligent persons a living being had better be delineated by language and discourse than by any painting or work of art: to the duller sort by works of art.

YOUNG SOCRATES: Very true; but what is the imperfection which still remains? I wish that you would tell me.

STRANGER: The higher ideas, my dear friend, can hardly be set forth except through the medium of examples; every man seems to know all things in a dreamy sort of way, and then again to wake up and to know nothing.

YOUNG SOCRATES: What do you mean?

STRANGER: I fear that I have been unfortunate in raising a question about our experience of knowledge.

YOUNG SOCRATES: Why so?

STRANGER: Why, because my 'example' requires the a.s.sistance of another example.