Finally Plato sums up the discussion by anticipating the question which Jesus asked four centuries later. "How would a man profit if he receive gold and silver on the condition that he was to enslave the noblest part of him to the worst? Who can imagine that a man who sold his son or daughter into slavery for money, especially if he sold them into the hands of fierce and evil men, would be the gainer, however much might be the sum which he received? And will any one say that he is not a miserable caitiff who sells his own divine being to that which is most godless and detestable and has no pity? Eriphyle took the necklace as the price of her husband's life, but he is taking a bribe in order to compass a worse ruin." He even pushes the question a step further and asks, "What shall a man be profited by unrighteousness even if his unrighteousness be undetected? For he who is undetected only gets worse; whereas he who is detected and punished has the brutal part of his nature silenced and humanised; the gentler element in him is liberated and his whole soul is perfected and ennobled by the acquirement of righteousness and temperance and wisdom. The man of understanding will concentrate himself on this as the work of life. In the first place he will honour studies which impress these qualities on his soul and will disregard others. In the next place he will keep under his body and will be far from yielding to brutal and irrational pleasures, and he will be always desirous of preserving the harmony of the body for the sake of the concord of the soul. He will not allow himself to be dazzled by the opinion of the world and heap up riches to his own infinite harm. He will look at the city which is within him, and he will duly regulate his acquisition and expense, in so far as he is able, and for the same reason he will accept such honours as he deems likely to make him a better man. He will look at the nature of the soul, and, from the consideration of this, he will determine which is the better and which is the worst life and make his choice, giving the name of evil to the life which will make his soul more unrighteous, and good to the life which will make his soul more righteous; for this is the best choice,—best for this life and after death. Wherefore my counsel is, that we hold fast to the heavenly way and follow after righteousness and virtue always, considering that the soul is immortal and able to endure every sort of good and every sort of evil; then shall we live dear to one another and the gods, both while remaining here and when, like conquerors in the games who go round to gather gifts, we receive our reward."
With this magnificent tribute to the intrinsic superiority of righteousness over unrighteousness Plato concludes his greatest work. The question why a man should do right, even if he wore the ring of Gyges which would exempt him from all external consequences of his misdeeds, has been answered by a thoroughgoing analysis of the nature of the soul, and the demonstration that righteousness is that organisation of the elements of the soul into an active and harmonious unity, wherein its health and beauty and life and happiness consist. In conclusion let us borrow from another of Plato's dialogues the prayer which he ascribes to Socrates,—a brief and simple prayer, yet one which, in the light of our study of the Republic, I trust we shall recognise as summing up the spirit of his teaching as a whole. "Beloved Pan, and all ye gods who haunt this place, give me beauty in the inward soul; and may the outward and inward man be at one. May I reckon the wise to be the wealthy; and may I have such a quantity of gold as none but the temperate can carry. Anything more? That prayer, I think, is enough for me."
VIII
TRUTH AND ERROR IN PLATONISM
Obviously this Platonic principle is vastly deeper and truer than anything we have had before. The personality at which both Stoic and Epicurean aimed was highly abstract,—something to be gained by getting away from the tangle and complexity of life rather than by conquering and transforming the conditions of existence into expressions of ourselves. Epicurus makes a few sallies from his cosey comfortable camp, to forage for provender. The Stoic draws into the citadel of his own self-sufficiency; and from this fortified position defies attack. Plato comes out into the open field, and squarely gives battle to the hosts of appetite, passion, temptation, and corruption, of which the world outside, and our hearts inside are full. In this he is true to the moral experience of the race: and his trumpet-call to the higher departments of our nature to enter the "great combat of righteousness"; his demand of instantaneous and absolute surrender which he presents to everything low and sensual within us, are clear, strong notes which it is good for every one of us to hear and heed. To him as to Carlyle, "Life is not a May-game, but a battle and a march, a warfare with principalities and powers. No idle promenade through fragrant orange-groves and green flowery spaces waited on by the choral muses and the rosy hours; it is a stern pilgrimage through the rough, burning sandy solitudes, through regions of thick-ribbed ice. He walks among men, loves men with inexpressible soft pity, as they cannot love him; but his soul dwells in solitude, in the uttermost parts of creation. All Heaven, all Pandemonium are his escort. The stars, keen glancing, from the immensities, send tidings to him; the graves, silent with their dead, from the eternities. Deep calls for him unto deep.
"Thou, O World, how wilt thou secure thyself against this man? None of thy promotions is necessary for him. His place is with the stars of Heaven; to thee it may be momentous, to thee it may be life or death; to him it is indifferent, whether thou place him in the lowest hut, or forty feet higher at the top of thy stupendous high tower, while here on Earth. He wants none of thy rewards; behold also he fears none of thy penalties. Thou canst not hire him by thy guineas; nor by thy gibbets and law-penalties restrain him. Thou canst not forward him; thou canst not hinder him. Thy penalties, thy poverties, neglects, contumelies,—behold all these are good for him. To this man death is not a bugbear; to this man life is already as earnest and awful, and beautiful and terrible as death."
This is a note which appeals forcibly to every noble youth. It has been struck by the Hebrew Prophets and the Christian Apostles: by Savonarola and Fichte, and a host of heroic souls; but by no one more clearly and constrainingly than by Plato. It is the note of earnest and aggressive righteousness; without which no personality can be either sound or strong. The man who has never heard this summons to go forth and conquer the evils of the world without and of his own heart within him, in the name of a righteousness high above both his own attainment and the attainment of the world about him as the heavens are higher than the earth, is still in the nursery stage of personal development.
On the other hand, there is danger in the very sharpness of the antithesis which Platonism makes between the higher and the lower. For the most part this danger is latent in Plato himself; though even in him it came out in his tendency to regard family life and private property as detrimental rather than serviceable to that development of character on which the larger devotion to the state, and the ideal order, must ultimately rest.
In Neoplatonism, in the many forms of mysticism, in certain aspects of Christian asceticism, and notably in the numerous phases of what calls itself "New Thought" to-day, what was for the most part latent in Plato, becomes frankly explicit. In general it is a loosening of the ties that hold us to drudgery and homely duty; a weakening of the bonds that bind us to the men and women by our side, in order to gaze more serenely on the ineffable beyond the clouds. This developed Platonism admits that we must live after a fashion in this very imperfect world; but says our real conversation all the time must be in heaven. Individual people are but faulty, imperfect copies of the pattern of the perfect good laid up on high. We must buy and sell, work and play, laugh and cry, love and hate down here among the shadows; but we must all the time feed our souls on the good, the true, the beautiful, which these distorted human shadows only serve to hide. These Platonic lovers of something better than their husbands or wives, or associates or friends, go through the world with a serene smile, and an air of other-worldliness which, if we do not inquire too closely into their domestic life and business efficiency, we cannot but admire. They undoubtedly exert a tranquillising influence in their way, especially on those who are so fortunate as to behold them from a little distance. But they are not the most comfortable people to live with, as husband or wife, colleague or business partner. Louisa Alcott had this Platonic type in mind when she defined a philosopher as a man up in a balloon, with his family and friends having hold of the ropes, trying to pull him down to earth.
A good deal that passes for religion is this Neoplatonism masquerading in Christian dress. All such hymns as "The Sweet By and By," "Oh, Paradise, Oh, Paradise," and the like, which set heaven and eternity in sharp antithesis against earth and time, are simply Neoplatonism baptized into Christian phraseology; and the baptism is by sprinkling rather than immersion.
Thomas à Kempis's "Imitation of Christ," and indeed all the mystical books of devotion—Tauler, Fénelon, "The Theologia Germanica"—are saturated with this Platonic or Neoplatonic spirit. "Thou shalt lamentably fall away, if thou set a value upon any worldly thing." "Let therefore nothing which thou doest seem to thee great; let nothing be grand, nothing of value or beauty, nothing worthy of honour save what is eternal." "Man approacheth so much the nearer unto God, the farther he departeth from all earthly comfort." These words from the "Imitation of Christ" sound orthodox enough in our ears. But we ought to understand once for all that it is Neoplatonic mysticism, not essential Christianity, that breathes through them.