[152] Plato, Legg. p. 811 E.
Contrast of Leges with Gorgias and Phædrus.
As a contrast to this view of Plato in his later years, it is interesting to turn to that which he entertained in an earlier part of his life, in the Gorgias and the Phædrus, respecting rhetoric. In the former dialogue, Gorgias is recognised as a master of the art of persuasion, especially as addressed to a numerous audience, and respecting ethical questions, What is just, and what is unjust? Sokrates, on the contrary, pointedly distinguishes persuasion from teaching — discredits simple persuasion, without teaching, as merely deceptive — and contends that rhetorical discourse addressed to a multitude, upon such topics, can never convey any teaching.[153] But in the Leges we find that the art of persuasion has risen greatly in Plato’s estimation. Whether it be a true art, or a mere unartistic knack, he now recognises its efficacy in modifying the dispositions of the uninstructed multitude, and announces himself to be the first lawgiver who will employ it systematically for that purpose. He combines the seductions of the rhetor with the unpalatable severities of the lawgiver: the two distinct functions of Gorgias and his brother the physician Herodikus, when Gorgias accompanied his brother to visit suffering patients, and succeeded by force of rhetoric in overcoming their repugnance to the cutting and burning indispensable for cure.[154] Again, in the Phædrus, Plato treats the art of persuasion, when applied at once to a mixed assemblage of persons, either by writing or discourse, as worthless and unavailing.[155] He affirms that it makes no durable impression on the internal mind of the individuals: the same discourse will never suit all. Individuals differ materially in their cast of mind; moreover, they differ in opinion upon ethical topics (just and unjust) more than upon any other. Some men are open to persuasion by topics which will have no effect on others. Accordingly, you must go through a laborious discrimination: first, you must discriminate generally the various classes of minds and the various classes of discourse — next, you must know to which classes of minds the individuals of the multitude before you belong. You must then address to each mind the mode of persuasion specially adapted to it. The dialectic philosopher is the only one who possesses the true art of persuasion. Such was Plato’s point of view in the Phædrus. I need hardly point out how completely it is dropped in his Leges: wherein he pours persuasion into the ears of an indiscriminate multitude, through the common channel of a rhetorical lecture, considering it of such impressive efficacy as to justify the supposition of inspiration from the Gods.[156]
[153] Plato, Gorgias, pp. 454-456.
[154] Plato, Gorgias, p. 456 B.
[155] Plato, Phædrus, pp. 263 A, 271-272-273 E — 275 E — 276 A —277 C.
[156] Zeller, in his ‘Platonische Studien’ (pp. 66-72-88, &c.), insists much on the rhetorical declamatory prolixity visible throughout the Treatise De Legibus, as quite at variance with the manner of Plato in his earlier and better dialogues, and even as specimens of what Plato there notes as the rhetorical or sophistical manner. He expresses his surprise that the Athenian should be made to ascribe such discourses to the inspiration of the Gods (p. 107). Zeller enumerates these and many other dissimilarities in the Treatise De Legibus, as compared with other Platonic dialogues, as premisses to sustain his conclusion that the treatise is not by Plato. In my judgment they do not bear out that conclusion (which indeed Zeller has since renounced in his subsequent work); but they are not the less real and notable, marking the change in Plato’s own mind.
How poor an opinion had Plato of the efficacy of the νουθετητικὸν εἶδος λόγων at the time when he composed the Sophistês (p. 230 A)! What a superabundance of such discourse does he deliver in the Treatise De Legibus, taking especial pride in the peculiarity!
Regulations for the new colony — About religious worship, the oracles of Delphi and Dodona are to be consulted.
After this unusual length of preliminaries, Plato enters on the positive regulation of his colony. As to the worship of the Gods, he directs little or nothing of his own authority. The colony must follow the advice of the oracles of Delphi, Dodona, and Ammon — together with any consecrated traditions, epiphanies, or inspirations from the Gods belonging to the spot — as to the Gods who shall be publicly worshipped, and the suitable temples and rites. Only he directs that to each portion of the territory set apart for civil purposes, some God, Dæmon, or Hero, shall be specially assigned as Patron,[157] with a chapel and precinct wherein all meetings of the citizens of the district shall be held, whether for religious ceremonies, or for recreation, or for political duties.