And this was what we foresaw, and this was the reason [B]why truth forced us to admit, not without fear and hesitation, that neither cities nor States nor individuals will ever attain perfection until the small class of philosophers whom we termed useless but not corrupt are providentially compelled, whether they will or not, to take care of the State, and until a like necessity be laid on the State to obey them[6]; or until kings, or if not kings, the sons of kings or princes, are divinely [C]inspired with a true love of true philosophy. That either or both of these alternatives are impossible, I see no reason to affirm: if they were so, we might indeed be justly ridiculed as dreamers and visionaries. Am I not right?
[6] Reading κατηκόῳ or κατηκόοις.
Quite right.
Somewhere, at some time, there may have been or may be a philosopher who is also the ruler of a State. If then, in the countless ages of the past, or at the present hour in some foreign clime which is far away and beyond [D]our ken, the perfected philosopher is or has been or hereafter shall be compelled by a superior power to have the charge of the State, we are ready to assert to the death, that this our constitution has been, and is—yea, and will be whenever the Muse of Philosophy is queen. There is no impossibility in all this; that there is a difficulty, we acknowledge ourselves.
My opinion agrees with yours, he said.
But do you mean to say that this is not the opinion of the multitude?
I should imagine not, he replied.
O my friend, I said, do not attack the multitude: they will [E]change their minds, if, not in an aggressive spirit, but gently 199 and with the view of soothing them and removing their dislike of over-education, you show them your philosophers as they really are and describe as you were just now doing [500]their character and profession, and then mankind will see that he of whom you are speaking is not such as they supposed—if they view him in this new light, they will surely change their notion of him, and answer in another strain[7]. Who can be at enmity with one who loves them, who that is himself gentle and free from envy will be jealous of one in whom there is no jealousy? Nay, let me answer for you, that in a few this harsh temper may be found but not in the majority of mankind.
[7] Reading ἦ καὶ ἐὰν οὕτω θεῶνται without a question, and ἀλλοίαν τοι: or, retaining the question and taking ἀλλοίαν δόξαν in a new sense: ‘Do you mean to say really that, viewing him in this light, they will be of another mind from yours, and answer in another strain?’
I quite agree with you, he said.