And truly, I said, many other considerations assure me that we were entirely right in our organization of the state, and especially, I think, in the matter of poetry.In Book III. On the whole question see Introd. Max. Tyr. 23 Εἰ καλῶς Πλάτων Ὅμηρον τῆς Πολιτείας παρῃτήσατο, and 32 ἔστι καθ’ Ὅμηρον αἵρεσις. Strabo i. 2 3. Athenaeus v. 12. 187 says that Plato himself in the wrote worse things than the poets whom he banishes. Friedländer, i. p. 138, thinks that the return to the poets in Book X. is intended to justify the poetry of Plato’s dialogues. On the banishment of the poets and Homer cf. also Minucius Felix (Halm), pp. 32-33, Tertullian (Oehler), lib. ii. c. 7, Olympiodorus, Hermann vi. p. 367, Augustine, ii. xiv. What about it? he said. In refusing to admitSupra 394 D, 568 B, and on 398 A-B, 607 A. at all so much of it as is imitativeIn the narrower sense. Cf. Vol. I. p. 224, note c, on 392 D, and p. 561.; for that it is certainly not to be received is, I think, still more plainly apparent now that we have distinguished the several partsLit. species. Cf. 435 B ff., 445 C, 580 D, 588 B ff., 271 D, p. 42. of the soul. What do you mean? Why, between ourselvesCf. 462 B, 309 A, 339 E.—for you will not betray me to the tragic poets and all other imitators—that kind of art seems to be a corruptionCf. 605 C, 91 C, 890 B. of the mind of all listeners who do not possess, as an antidoteφάρμακον: this passage is the source of Plutarch’s view of literature in education; see 15 C. a knowledge of its real nature. What is your idea in saying this? he said. I must speak out, I said, though a certain love and reverence for HomerIsoc. ii. 48-49 is perhaps imitating this. For Homer as a source of tragedy cf. also 598 D, 605 C-D, 607 A, 602 B, 152 E, schol. Trendelenburg, pp. 75 ff.; Dryden, The origin of the stage was from the epic poem . . . those episodes of Homer which were proper for the state the poets amplifies each into an action, etc. Cf. Aristot. 1448 b 35 f., Diog. Laert. iv. 40, and 393 A ff. that has possessed me from a boy would stay me from speaking. For he appears to have been the first teacher and beginner of all these beauties of tragedy. Yet all the same we must not honor a man above truth,Cf. p. 532, on 91 C, Aristot. 1096 a 16 ἄμφοιν γὰρ ὄντοιν φίλοιν ὅσιον προτιμᾶν τὴν ἀλήθειαν, Henri-Pierre Cazac, p. 11, n.: Platon lui-même, critiquant Homère, . . . fait une semblabe réflexion, On doit plus d’égards à la vérité qu’à un homme. Cousin croit, après Camérarius, que c’est là l’origine du mot célèbre d’Aristote. Cf. St. Augustine, x. 30 homini praeposuit veritatem. but, as I say, speak our minds. By all means, he said. Listen, then, or rather, answer my question. Ask it, he said. Could you tell me in general what imitation is? For neither do I myself quite apprehend what it would be at. It is likely, then,For ἦ που Cf. 84 D. he said, that I should apprehend!