Religion, Greek, hostile to philosophy, i. 86;
mysticism in Empedokles, 47 n.;
Xenophanes, 16-18;
loose meaning of ἄθεος, iv. 382 n.;
Manichæanism of Leges, 389 n.;
Plato’s relation to popular mythology, i. 441 n., ii. 416, iii. 265 n., iv. 24, 155 n., 195, 238 n., 325, 328, 337, 398;
dissent from his country’s, 161, 163;
fundamental dogmas, 419;
doctrines had emanated from lawgivers, 160;
temples and priests, regulations, 337;
number of sacrifices determined by lawgiver, 357;
sacrilege, gravest of all crimes, 363;
heresy, and ὕβρις to divine things, or places, 375-86;
εὐφημία and βλασφημία, 350 n.;
only state worship allowed, 24, 159, 337, 419, 430;
Cicero, 379 n.;
Delphi and Dodona to be consulted, 34, 137 n., 325, 337;
Xenophon, i. 237;
communications common in Plato’s age, ii. 130, 131 n., i. 225 n.;
see Orthodoxy, Prayer, Polytheism, Sacrifice, Theology.

Reminiscence, theory of, ii. 237, 249, 252, iii. 13, 17;
kindled by aspect of physical beauty, 14;
not accepted, ii. 247;
Bion and Straton on, 249 n.;
purification of soul for, 389;
necessary hypothesis for didactic idéal, iii. 52;
not recognised in Symposion, 17;
nor in Republic training, iv. 207.

Renan, on absence of system in ancient philosophy, i. 340 n.;
influence of professorial lectures, 346 n.;
Averroism, iii. 68 n.;
Kratylus, 290 n.;
origin of language, 326 n., 328 n., 329 n.;
Almamuns’ dream, iv. 213 n.

Republic, date, i. 307, 309, 311-3, 315, 324, ii. 318 n.;
title only partially applicable, iv. 96;
Kleitophon intended as first book, i. 406 n., iii. 419, 425;
Hermokrates projected as last in tetralogy, i. 325, iv. 266, 273;
Timæus and Kritias, sequel to, 215, 265;
overleaps difficulties of other dialogues, 138;
summarised, 1, 95;
double purpose, ethical and political, 133, 138;
polity and education combined, 185;
Plato more a preacher than philosopher in, 129-31;
scenery and persons, 2;
Kephalus’ views about old age, ib.;
preponderance of evil, 262 n.;
tripartite division of goods, 12, 116;
Good, not intelligence nor pleasure, 62;
the four cardinal virtues assumed as an exhaustive classification, 135;
as constituting all Virtue where each resides, 134;
difference in other dialogues, 137;
justice an equivocal word, 120, 123-6;
Simonides’ definition of justice, rendering what is owing, 2;
objections, 3;
defective explanations, 4;
definition rejected, 6;
Thrasymachus’ definition, justice what is advantageous to the most powerful, 8;
modified, 9;
ruler qua ruler infallible, ib.;
justice the good of another, 10;
a good to society and individual, injustice a source of weakness, 11;
justice a source of happiness, 12;
a compromise, 13;
recommended by fathers from its consequences, 15, 16, 99;
the received view anterior to Plato, 100;
Xenophon on, 114 n.;
arguments compared, and question stated, 18;
the real issue, 117;
justice a good per se, 20, 40, 84, 90;
not demonstrated, 116;
is performing one’s own function, 36, 37;
in individual, when each mental part performs its own function, 40;
analogy to bodily health, ib.;
distinction between temperance and justice effaced, 135;
view peculiar to Plato, 99;
happiness of just and unjust compared, 14;
neutral condition of mind intermediate between pain and pleasure, 86;
pure pleasure unknown to most men, iii. 387 n., iv. 87;
simile of kosmos, absolute height and depth, 87;
more pleasure from replenishment of mind than of body, 88;
proved also by superiority of pleasures of intelligence, iii. 375 n., iv. 85, 89;
the arguments do not establish the point aimed at, 118-20;
a good per se, and from its consequences, 94, 121-3;
all-sufficient for happiness, germ of Stoical doctrine, 102;
inconsistent with actual facts, 103, 123;
individual dependent on society, ib.;
essential reciprocity in society, 109;
the basis of Plato’s own theory of city’s genesis, 111;
but incompletely stated, 112 n.;
any theory of society must present antithesis and correlation of obligation and right, 112;
Plato’s affirmation true in a qualified sense, 125;
orthodoxy or dissent of just man must be taken into account, 126, 131;
Plato’s ethical basis imperfect, 127;
his conception is self-regarding, 3 n., 104;
motives to it arise from internal happiness of the just, 105;
view substantially maintained since, ib.;
each individual mind tripartite, ii. 384, iv. 37;
the gentle, tender, and æsthetical emotions omitted, 149 n.;
reason, energy, appetite, analogous to rulers, guardians, craftsmen, 39;
analogy of city and individual, 20, 37, 79-84, 96;
parallelism exaggerated, 114, 121, 124;
unity of the city, every man does one thing well, 23, 33, 183;
Xenophon on, 139 n.;
perfection of state and individual, each part performing its own function, 97;
happiness of entire state the end, 98, 139 n.;
origin of society, common want, ii. 343, iii. 327 n., iv. 21, 111, 112 n., 133;
ideal state — only an outline, 139;
a military bureaucracy, 183;
type of character is Athenian, Xenophontic is Spartan, 147, 151;
Plato more anxious for good treatment of Demos, 183;
Plato carries abstraction farther than Xenophon or Aristotle, ib.;
Aristotle objects, it is two states, 185, 189;
healthy city has few wants, enlargement of city’s wants, 22;
war, from multiplied wants, ib.;
good state possesses wisdom, courage, temperance, justice, 34, 35;
fiction as to origin of classes, 30;
difficulty of procuring first admission for fiction, 158;
this the introduction of a new religious creed, 156;
class of soldiers or guardians, characteristics, 23, 25, 298 n.;
division of guardians into rulers and auxiliaries, 29;
maintenance of city dependent on guardians’ habits, character, education, 32, 34, 140, 170, 178;
musical and gymnastical education necessary, 23;
compared with that of modern soldiers, 148, 180;
Xenophon compared, 141-8;
musical training excites love of the beautiful, 27;
music, Platonic sense, 149;
by fictions as well as by truth, 24, 154;
ancient quarrel between philosophy and poetry, 93, 151;
Plato fights for philosophy, but his feelings enlisted for poetry, 93;
poets censured, 91, 130 n.;
Homer not educator of Greek world, 92;
Herakleitus the Allegorist on, iii. 3 n.;
actual place of poetry in Greek education compared with Plato’s idéal, iv. 150-2;
poets’ mischievous appeal to emotions, 92, 152;
their mischievous imitation of imitation, 91;
retort open to poets, 153 n., 154 n.;
censorship of mythology, 24;
religion in connection with state, ib., 159;
Delphian Apollo to be consulted for religious legislation, 34, 137 n.;
Sokrates of Republic compared with the real, 211;
Plato compared with Epikurus, 161;
poets must conform to orthodox standard, 24, 153, 155;
must avoid variety of imitation, 20;
gods cause good only, do not assume man’s form, 24;
no repulsive fictions tolerated about gods or Hades, 25, 154;
a better class to be substituted from religion for the existing fictions, 159;
type for narratives about men, 26;
only grave music allowed, 26, 168;
restrictions on music and poetry to keep emotions in a proper state, 169;
gymnastic and music necessary to correct each other, 29;
gymnastic imparts courage, ib.;
bodily training simple, 28;
no refined medical art allowed, ib.;
συσσίτια of guardians, 32;
their communism, ib., 44, 140, 169;
its peculiarity, 179;
Plato’s view of wealth, 199 n.;
the guardians consist of men and women, 41, 46;
both sexes to go together to battle, 46;
best women equal by nature to second best men, 42, 171-4;
same duties and training for women as men, 41, 77;
on principle that every citizen belongs to the city, 187;
maintained in Leges, and harmonises with ancient legends, 195;
contrast with Aristotle, ib.;
no family ties, 32, 174;
temporary marriages, 43, 175-8, 194 n.;
Plato’s and modern sentiments, 192;
in Platonic state, influence of Aphrodité very small, 197, 359 n.;
infanticide, 43, 44, 177, 203;
contrast of modern sentiment, ib.;
number of guardians, 178;
checks on population, 198-202;
Malthus’ law recognised, 202;
approximation in Mill, 199 n.;
scheme practicable if philosophy and political power united, 47;
how to be realised, 78, 190 n.;
of state and individual, four stages of degeneracy, 78-84;
timocracy, 79;
oligarchy, ib.;
democracy, 80;
despotism, 81;
proportions of happiness and misery in them, 83;
Plato’s state impossible, in what sense true, 189;
its real impossibility, adverse established sentiments, 191;
fails from no training for Demos, 186;
perpetual succession maintained of philosopher-rulers, 60;
philosophers true rulers, 310 n.;
hated by the people, 57;
whence pretenders, and forced seclusion of philosophers, 58, 90;
distinctive marks of philosopher, 51;
the philosopher contemplates unchangeable forms, 48;
ens alone knowable, 49;
opinion, of what is between ens and non-ens, iii. 184 n., iv. 49;
two grades of opinion, Faith or Belief, and Conjecture, 67;
and of intelligence, Nous and Dianoia, 66;
ordinary men discern only particulars, 49, 51;
particulars fluctuate, 50;
simile of Cave, iii. 257 n., iv. 67-70;
those who have contemplated forms reluctant to undertake active duties, 70;
relation of philosopher to practical life, 51-4;
simile of the steersman, 53;
philosopher requires a community suitable to himself, 59;
uselessness of philosopher in practical life, due to his not being called in by citizens, 54;
philosophical aptitude perverted under misguiding public opinion, ib.;
irresistible effect of public opinion in producing orthodoxy, 55;
perversion not due to Sophists, ib.;
the Sophists conform to prevalent orthodoxy, 56;
studies introductory to philosophy, 61, 70-5, 206;
object, 69;
no mention of Reminiscence, or of negative Elenchus, 207;
age for studies, 76;
dialectic and geometry, two modes of mind’s procedure applicable to ideal world, 65;
geometry assumes diagrams, ib.;
dialectic requires no diagrams, deals with forms only, descending from highest, 66;
awakening power of arithmetic, 71;
stimulus from contradiction of one and many, 72;
astronomy must be studied by ideal figures, not observation, 73;
geometry conducts mind towards universal ens, 72;
acoustics, by applying arithmetical relations and theories, 74;
exercises in dialectic, 76;
effect of, 207;
philosophy should not be taught to youths, 60, 76;
opposition to other dialogues and Sokrates’ character, 208-12;
dialectic the consummation of all the sciences, 75;
the standard for classifying sciences as more or less true, iii. 383 n.;
the synoptic view the test of the dialectician, 290 n., iv. 76;
Idea of Good compared to sun, 63, 64;
known to the rulers alone, 212;
what Good is, is unsolved, 213;
mythe of Hades, 94;
compared with Lachês, 138;
Charmidês, 136, 138;
Protagoras, ii. 310, 350 n.;
Gorgias, 353, iii. 380 n.;
Phædon, ii. 412, 414 n.;
Phædrus, iii. 18;
Parmenidês, 108, iv. 138;
Sophistês, iii. 18, 242, 257;
Politikus, 257, 279;
Philêbus, 273, 277 n., 395;
Kleitophon, 425;
Timæus, iv. 38 n., 234 n., 252;
Leges, 195, 275, 280, 298 n., 302, 318, 319, 327, 390, 428 n.

Rest, form of, iii. 206, 209-10, 231, 245 n.

Rhapsodes, as a class, ii. 124;
functions, 125, 132, 320;
popularity, 126;
and poet work by divine inspiration, 127;
inspired through medium of poets, 128, 129, 134.

Rhetor, has no real power, ii. 324;
aims at flattering the public, 357;
practical value of instruction of, iii. 44;
the genuine, must acquire real truth, 33, 34;
is insufficiently rewarded, 33;
guides methodically from error to truth, 40;
compared with philosopher, ii. 52, iii. 178;
auxiliary of true governor, 271;
relation to poets, iv. 150;
Plato’s desire for celebrity as dialectician, and, iii. 408;
see Rhetoric.

Rhetoric, popularly preferred to dialectic, i. 451;
how employed at Athens, ii. 373;
ἀκριβολία distasteful to rhetors, 278 n.;
antithesis of dialectic and, i. 433, ii. 70, 275, 365;
deals with the concrete, dialectic with the abstract, 52, 53;
difference of method illustrated in Protagoras, 300;
superior to dialectic in usefulness and celebrity, iii. 360, 380;
superiority of dialectic over, claimed, ii. 282, 285, iii. 337 n.;
communicates true opinion, not knowledge, 172;
the artisan of persuasion, ii. 319;
a branch of flattery, 321, 370;
is of little use, 329, iii. 411;
and dialectic, issue unsatisfactorily put, ii. 369;
view stands or falls with idéal of good, 374;
Sokrates’ view different in Xenophon, 371 n.;
compared with Menexenus, iii. 409;
and Leges, iv. 322, 324;
Aristotle on, i. 133 n.;
Aristeides, 243 n.;
Sokrates’ theory, all persuasion founded on a knowledge of the truth, iii. 28;
as art, 27;
is comprised in dialectic, 30, 34;
analogy to medical art, 31;
theory more Platonic than Sokratic, 39;
is it teachable by system, 28;
definition and division essential to genuine, 30, 35;
should include a classification of minds and discourses, and their mutual application, 32, 41, 45;
Plato’s idéal a philosophy, not an art, 46;
involves impracticable conditions, 41-3, 46;
comparison with the rhetorical teachers, 44;
charge against its teachers not established, 47;
censure of forensic eloquence, iv. 410;
rhetorical powers of Plato, i. 433, ii. 356 n., iii. 392 n., 408, 409, 411;
see Rhetor.

Ritter, on Sophistês, iii. 244 n., 247 n.;
Eukleides, i. 127 n.;
Megarics, 129 n.

Rivales, see Erastæ.

Rose, Valentine, on the dates of Plato’s compositions, i. 326 n., 329 n.

Royer-Collard, iii. 165 n.

Ruler, of a superior breed in the Saturnian period, iii. 264, 266 n.;
a principle cause, 266;
scientific alone good, iv. 280;
qua ruler infallible, 9;
division of guardians into, and auxiliaries, 29;
wisdom is seated in, 34;
analogous to reason in individual, 39;
perpetual succession maintained of philosopher-rulers, 60;
alone know the Idea of Good, 212;
see Government, Political Art.

Rutherford, iv. 105 n.

S.

Sacrifice, Sokrates on, ii. 17, 417-9, iv. 394;
heresy that gods appeased by, 376, 384;
general Greek belief, 392, 394;
Herodotus, ib.;
Aristotle, 395;
Epikurus, ib.;
number determined by lawgiver, 357.