[73] Plato, Legg. ii. p. 664 B.
[74] Plato, Legg. ii. p. 665 C.
It will be understood that here, as elsewhere, I give the substance of Plato’s reasoning without binding myself to the translation of the particular words.
Chorus of Elders are required to set an example in keeping up the purity of the music prescribed.
Here, then, we have the general doctrine, ethical and social, which is to be maintained in exclusive possession of the voice, ear, and mind, of the Platonic citizens. The imitative movements of the tripartite Chorus must be kept in perfect accordance with it:[75] for all music is imitative, and care must be taken to imitate the right things in a right manner. To ensure such accordance, magistrates must be specially chosen as censors over both poets and singers. But this, in Plato’s view, is not enough. He requires, besides, that the choristers should themselves understand both what they ought to imitate, and how it should be imitated. Such understanding cannot be expected from the Chorus of youths nor even from that of mature men. But it may be expected, and it must be required, in the chorus of Elders: which will thus set an example to the other two, of strict adherence to the rectitude of the musical standard.[76] The purity of the Platonic musical training depends mainly upon the constant and efficacious choric activity of the old citizens.
[75] Plato, Legg. ii. p. 668 A. Οὐκοῦν μουσικήν γε πᾶσάν φαμεν εἰκαστικήν τε εἶναι καὶ μιμητικήν;
[76] Plato, Legg. ii. p. 670 B-D; vi. p. 764 C; vii. p. 812 B.
Aristotle directs that the elders shall be relieved from active participation in choric duties, and confined to the function of judging or criticising (Politic. viii. 6, 1340, b. 38).
But how is such activity to be obtained? Old men will not only find it repugnant to their natural dispositions, but will even be ashamed to exhibit themselves in choric music and dance before the younger citizens.
The Elders require the stimulus of wine, in order to go through the choric duties with spirit.