"Say what you will, you'll find it all in Plato," said Emerson. If Socrates had done nothing else but give bent to the mind of Plato, he would deserve the gratitude of the centuries. Plato is the mine to which all thinkers turn for treasure. When they first met, Plato was twenty and Socrates sixty, and for ten years, to the day of Socrates' death, they were together almost constantly. Plato died aged eighty-one, and for fifty years he had lived but to record the dialogues of Socrates. It was curiosity that first attracted this fine youth to the old man—Socrates was so uncouth that he was amusing. Plato was interested in politics, and like most Athenian youths, was intent on having a good time. However, he was no rowdy, like Alcibiades: he was suave, gracious, and elegant in all of his acts. He had been taught by the Sophists and the desire of his life was to seem, rather than to be. By very gentle stages, Plato began to perceive that to make an impression on society was not worth working for—the thing to do was to be yourself, and yourself at your best. And we can give no better answer to the problem of life than Plato gives in the words of Socrates: "It is better to be than to seem. To live honestly and deal justly is the meat of the whole matter."
Plato was not a disciple—he was big enough not to ape the manners and eccentricities of his Master—he saw beneath the rough husk and beyond the grotesque outside the great controlling purpose in the life of Socrates. He would be himself—and himself at his best—and he would seek to satisfy the Voice within, rather than to try to please the populace. Plato still wore his purple cloak, and the elegance and grace of his manner were not thrown aside.
Wouldn't it have been worth our while to travel miles to see these friends: the one old, bald, short, fat, squint-eyed, barefoot; and the other with all the poise of aristocratic youth—tall, courtly and handsome, wearing his robe with easy, regal grace! And so they have walked and talked adown the centuries, side by side, the most perfect example that can be named of that fine affection which often exists between teacher and scholar.
Plato's "Republic," especially, gives us an insight into a very great and lofty character. From his tower of speculation, Plato scanned the future, and saw that the ideal of education was to have it continue through life, for none but the life of growth and development ever satisfies. And love itself turns to ashes of roses if not used to help the soul in her upward flight. It was Plato who first said, "There is no profit where no pleasure's ta'en." He further perceived that in the life of education, the sexes must move hand in hand; and he also saw that, while religions are many and seemingly diverse, goodness and kindness are forever one.
His faith in the immortality of the soul was firm, but whether we are to live in another world or not, he said there is no higher wisdom than to live here and now—live our highest and best—cultivate the receptive mind and the hospitable heart, "partaking of all good things in moderation."
It takes these two to make the whole. There is no virtue in poverty—no merit in rags—the uncouth qualities in Socrates were not a recommendation. Yet he was himself. But Plato made good, in his own character, all that Socrates lacked. Some one has said that Fitzgerald's Omar is two-thirds Fitzgerald and one-third Omar. In his books, Plato modestly puts his wisest maxims into the mouth of his master, and just how much Plato and how much Socrates there is in the "Dialogues," we will never know until we get beyond the River Styx.
Socrates was deeply attached to Athens, and he finally became the best known figure in the city. He criticized in his own frank, fearless way all the doings of the times—nothing escaped him. He was a self-appointed investigating committee in all affairs of state, society and religion. Hypocrisy, pretense, affectation and ignorance trembled at his approach. He was feared, despised and loved. But those who loved him were as one in a hundred. He became a public nuisance. The charge against him was just plain heresy—he had spoken disrespectfully of the gods and through his teaching he had defiled the youth of Athens. Ample warning had been given to him, and opportunity to run away was provided, but he stuck like a leech, asking the cost of banquets and making suggestions about all public affairs.
He was arrested, bailed by Plato and Crito, and tried before a jury of five hundred citizens. Socrates insisted on managing his own case. A rhetorician prepared an address of explanation, and the culprit was given to understand that if he read this speech to his judges and said nothing else, it would be considered as an apology and he would be freed—the intent of the trial being more to teach the old man a lesson in minding his own business than to injure him.
But Socrates replied to his well-meaning friend, "Think you I have not spent my whole life in preparing for this one thing?" And he handed back the smoothly polished manuscript with a smile. Montaigne says, "Should a suppliant voice have been heard out of the mouth of Socrates now; should that lofty virtue strike sail in the very height of its glory, and his rich and powerful nature be committed to flowing rhetoric as a defense? Never!"