"Bearing all this in mind, recall our former question. Can the multitude possibly tolerate or believe in the reality of the beautiful in itself as opposed to the multiplicity of beautiful things, or can they believe in anything conceived in its essence as opposed to the many particulars?" "Not in the least," he said. "Philosophy, then, the love of wisdom, is impossible for the multitude.*A commonplace of Plato and all intellectual idealists. Cf. 503 B, Polit. 292 E, 297 B, 300 E. Novotny, Plato’s Epistles, p. 87, uses this to support his view that Plato had a secret doctrine. Adam quotes Gorg. 474 A τοῖς δὲ πολλοῖς οὐδὲ διαλέγομαι, which is not quite relevant. Cf. Renan, Etudes d’histoire relig. p. 403 La philosophie sera toujours le fait d’une imperceptible minorité, etc." "Impossible." "It is inevitable,*It is psychologically necessary. Cf. ibid, Vol. 1. on 473 E. Cf. 527 A, Laws 655 E, 658 E, 681 C, 687 C, Phaedr. 239 C, 271 B, Crito 49 D. then, that those who philosophize should be censured by them." "Inevitable." "And so likewise by those laymen who, associating with the mob, desire to curry favor*Cf. Gorg. 481 E, 510 D, 513 B. with it." "Obviously." "From this point of view do you see any salvation that will suffer the born philosopher to abide in the pursuit and persevere to the end? Consider it in the light of what we said before. We agreed*In 487 A. that quickness in learning, memory, courage and magnificence were the traits of this nature." "Yes." "Then even as a boy*Cf. 386 A. In what follows Plato is probably thinking of Alcibiades. Alc. I, 103 A ff, imitates the passage. Cf. Xen. Mem. i. 2. 24. among boys such a one will take the lead in all things, especially if the nature of his body matches the soul." "How could he fail to do so?" he said. "His kinsmen and fellow-citizens, then, will desire, I presume, to make use of him when he is older for their own affairs." "Of course." "Then they will fawn*For ὑποκείσονται Cf. Gorg. 510 C, 576 A ὑποπεσόντες Eurip. Orest. 670 ὑποτρέχειν, Theaet. 173 A ὑπελθεῖν. upon him with petitions and honors, anticipating*i.e. endeavoring to secure the advantage of it for themselves by winning his favor when he is still young and impressionable. and flattering the power that will be his." "That certainly is the usual way." "How, then, do you think such a youth will behave in such conditions, especially if it happen that he belongs to a great city and is rich and well-born therein, and thereto handsome and tall? Will his soul not be filled with unbounded ambitious hopes,*Cf. Alc. I. 104 B-C ff. and will he not think himself capable of managing the affairs of both Greeks and barbarians,*Cf. Alc. I. 105 B-C. and thereupon exalt himself, haughty of mien and stuffed with empty pride and void of sense*ὑψηλὸν ἐξαρεῖν, etc., seems to be a latent poetic quotation." "He surely will," he said. "And if to a man in this state of mind*Or perhaps "subject to these influences." Adam says it is while he is sinking into this condition. someone gently*Cf. Vol. I. on 476 E. Cf. 533 D, Protag. 333 E, Phaedo 83 A, Crat. 413 A, Theaet. 154. E. comes and tells him what is the truth, that he has no sense and sorely needs it, and that the only way to get it is to work like a slave*Cf. Phaedo 66 C, Symp. 184 C, Euthydem. 282 B. to win it, do you think it will be easy for him to lend an ear*Cf. Epin. 990 A, Epist. vii. 330 A-B. to the quiet voice in the midst of and in spite of these evil surroundings*Cf. Alc. I. 135 E." "Far from it," said he. "And even supposing," said I, "that owing to a fortunate disposition and his affinity for the words of admonition one such youth apprehends something and is moved and drawn towards philosophy, what do we suppose will be the conduct of those who think that they are losing his service and fellowship? Is there any word or deed that they will stick at*For πᾶν ἔργον cf. Sophocles, E. 615. to keep him from being persuaded and to incapacitate anyone who attempts it,*Cf. 517 E. both by private intrigue and public prosecution in the court?"