YOUNG SOCRATES: Proceed; you need not fear that I shall tire.

STRANGER: I will proceed, finding, as I do, such a ready listener in you: when children are beginning to know their letters--

YOUNG SOCRATES: What are you going to say?

STRANGER: That they distinguish the several letters well enough in very short and easy syllables, and are able to tell them correctly.

YOUNG SOCRATES: Certainly.

STRANGER: Whereas in other syllables they do not recognize them, and think and speak falsely of them.

YOUNG SOCRATES: Very true.

STRANGER: Will not the best and easiest way of bringing them to a knowledge of what they do not as yet know be--

YOUNG SOCRATES: Be what?

STRANGER: To refer them first of all to cases in which they judge correctly about the letters in question, and then to compare these with the cases in which they do not as yet know, and to show them that the letters are the same, and have the same character in both combinations, until all cases in which they are right have been placed side by side with all cases in which they are wrong. In this way they have examples, and are made to learn that each letter in every combination is always the same and not another, and is always called by the same name.

YOUNG SOCRATES: Certainly.

STRANGER: Are not examples formed in this manner? We take a thing and compare it with another distinct instance of the same thing, of which we have a right conception, and out of the comparison there arises one true notion, which includes both of them.

YOUNG SOCRATES: Exactly.

STRANGER: Can we wonder, then, that the soul has the same uncertainty about the alphabet of things, and sometimes and in some cases is firmly fixed by the truth in each particular, and then, again, in other cases is altogether at sea; having somehow or other a correct notion of combinations; but when the elements are transferred into the long and difficult language (syllables) of facts, is again ignorant of them?

YOUNG SOCRATES: There is nothing wonderful in that.

STRANGER: Could any one, my friend, who began with false opinion ever expect to arrive even at a small portion of truth and to attain wisdom?

YOUNG SOCRATES: Hardly.

STRANGER: Then you and I will not be far wrong in trying to see the nature of example in general in a small and particular instance; afterwards from lesser things we intend to pa.s.s to the royal cla.s.s, which is the highest form of the same nature, and endeavour to discover by rules of art what the management of cities is; and then the dream will become a reality to us.

YOUNG SOCRATES: Very true.

STRANGER: Then, once more, let us resume the previous argument, and as there were innumerable rivals of the royal race who claim to have the care of states, let us part them all off, and leave him alone; and, as I was saying, a model or example of this process has first to be framed.

YOUNG SOCRATES: Exactly.

STRANGER: What model is there which is small, and yet has any a.n.a.logy with the political occupation? Suppose, Socrates, that if we have no other example at hand, we choose weaving, or, more precisely, weaving of wool--this will be quite enough, without taking the whole of weaving, to ill.u.s.trate our meaning?

YOUNG SOCRATES: Certainly.

STRANGER: Why should we not apply to weaving the same processes of division and subdivision which we have already applied to other cla.s.ses; going once more as rapidly as we can through all the steps until we come to that which is needed for our purpose?

YOUNG SOCRATES: How do you mean?

STRANGER: I shall reply by actually performing the process.

YOUNG SOCRATES: Very good.

STRANGER: All things which we make or acquire are either creative or preventive; of the preventive cla.s.s are antidotes, divine and human, and also defences; and defences are either military weapons or protections; and protections are veils, and also shields against heat and cold, and shields against heat and cold are shelters and coverings; and coverings are blankets and garments; and garments are some of them in one piece, and others of them are made in several parts; and of these latter some are st.i.tched, others are fastened and not st.i.tched; and of the not st.i.tched, some are made of the sinews of plants, and some of hair; and of these, again, some are cemented with water and earth, and others are fastened together by themselves. And these last defences and coverings which are fastened together by themselves are called clothes, and the art which superintends them we may call, from the nature of the operation, the art of clothing, just as before the art of the Statesman was derived from the State; and may we not say that the art of weaving, at least that largest portion of it which was concerned with the making of clothes, differs only in name from this art of clothing, in the same way that, in the previous case, the royal science differed from the political?

YOUNG SOCRATES: Most true.

STRANGER: In the next place, let us make the reflection, that the art of weaving clothes, which an incompetent person might fancy to have been sufficiently described, has been separated off from several others which are of the same family, but not from the co-operative arts.

YOUNG SOCRATES: And which are the kindred arts?

STRANGER: I see that I have not taken you with me. So I think that we had better go backwards, starting from the end. We just now parted off from the weaving of clothes, the making of blankets, which differ from each other in that one is put under and the other is put around: and these are what I termed kindred arts.

YOUNG SOCRATES: I understand.

STRANGER: And we have subtracted the manufacture of all articles made of flax and cords, and all that we just now metaphorically termed the sinews of plants, and we have also separated off the process of felting and the putting together of materials by st.i.tching and sewing, of which the most important part is the cobbler's art.

YOUNG SOCRATES: Precisely.

STRANGER: Then we separated off the currier's art, which prepared coverings in entire pieces, and the art of sheltering, and subtracted the various arts of making water-tight which are employed in building, and in general in carpentering, and in other crafts, and all such arts as furnish impediments to thieving and acts of violence, and are concerned with making the lids of boxes and the fixing of doors, being divisions of the art of joining; and we also cut off the manufacture of arms, which is a section of the great and manifold art of making defences; and we originally began by parting off the whole of the magic art which is concerned with antidotes, and have left, as would appear, the very art of which we were in search, the art of protection against winter cold, which fabricates woollen defences, and has the name of weaving.

YOUNG SOCRATES: Very true.

STRANGER: Yes, my boy, but that is not all; for the first process to which the material is subjected is the opposite of weaving.

YOUNG SOCRATES: How so?

STRANGER: Weaving is a sort of uniting?

YOUNG SOCRATES: Yes.

STRANGER: But the first process is a separation of the clotted and matted fibres?

YOUNG SOCRATES: What do you mean?

STRANGER: I mean the work of the carder's art; for we cannot say that carding is weaving, or that the carder is a weaver.

YOUNG SOCRATES: Certainly not.

STRANGER: Again, if a person were to say that the art of making the warp and the woof was the art of weaving, he would say what was paradoxical and false.

YOUNG SOCRATES: To be sure.

STRANGER: Shall we say that the whole art of the fuller or of the mender has nothing to do with the care and treatment of clothes, or are we to regard all these as arts of weaving?

YOUNG SOCRATES: Certainly not.

STRANGER: And yet surely all these arts will maintain that they are concerned with the treatment and production of clothes; they will dispute the exclusive prerogative of weaving, and though a.s.signing a larger sphere to that, will still reserve a considerable field for themselves.