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they rule； and which has these characteristics； may be described as
the only true State。 All other governments are not genuine or real；
but only imitations of this； and some of them are better and some of
them are worse； the better are said to be well governed； but they
are mere imitations like the others。
Y。 Soc。 I agree； Stranger； in the greater part of what you say；
but as to their ruling without laws…the expression has a harsh sound。
Str。 You have been too quick for me； Socrates； I was just going to
ask you whether you objected to any of my statements。 And now I see
that we shall have to consider this notion of there being good
government without laws。
Y。 Soc。 Certainly。
Str。 There can be no doubt that legislation is in a manner the
business of a king； and yet the best thing of all is not that the
law should rule； but that a man should rule； supposing him to have
wisdom and royal power。 Do you see why this is？
Y。 Soc。 Why？
Str。 Because the law does not perfectly comprehend what is noblest
and most just for all and therefore cannot enforce what is best。 The
differences of men and actions； and the endless irregular
movements of
human things； do not admit of …any universal and simple rule。 And no
art whatsoever can lay down a rule which will last for all time。
Y。 Soc。 Of course not。
Str。 But the law is always striving to make one；…like an obstinate
and ignorant tyrant； who will not allow anything to be done contrary
to his appointment； or any question to be asked…not even in sudden
changes of circumstances； when something happens to be better than
what he commanded for some one。
Y。 Soc。 Certainly； the law treats us all precisely in the manner
which you describe。
Str。 A perfectly simple principle can never be applied to
a state of
things which is the reverse of simple。
Y。 Soc。 True。
Str。 Then if the law is not the perfection of right； why are we
compelled to make laws at all？ The reason of this has next to be
investigated。
Y。 Soc。 Certainly。
Str。 Let me ask； whether you have not meetings for gymnastic
contests in your city； such as there are in other cities； at
which men
compete in running； wrestling； and the like？
Y。 Soc。 Yes； they are very common among us。
Str。 And what are the rules which are enforced on their pupils by
professional trainers or by others having similar authority？ Can you
remember？
Y。 Soc。 To what do you refer？
Str。 The training…masters do not issue minute rules for
individuals；
or give every individual what is exactly suited to his constitution；
they think that they ought to go more roughly to work； and to
prescribe generally the regimen； which will benefit the majority。
Y。 Soc。 Very true。
Str。 And therefore they assign equal amounts of exercise to them
all； they send them forth together； and let them rest together from
their running； wrestling； or whatever the form of bodily exercise
may be。
Y。 So True。
Str。 And now observe that the legislator who has to
preside over the
herd； and to enforce justice in their dealings with one another；
will not be able； in enacting for the general good； to
provide exactly
what is suitable for each particular case。
Y。 Soc。 He cannot be expected to do so。
Str。 He will lay down laws in a general form for the majority；
roughly meeting the cases of individuals； and some of them he will
deliver in writing； and others will be unwritten； and these last
will be traditional customs of the country。
Y。 Soc。 He will be right。
Str。 Yes； quite right； for how can he sit at every man's side all
through his life； prescribing for him the exact particulars of his
duty？ Who； Socrates； would be equal to such a task？ No one who
really had the royal science； if he had been able to do this； would
have imposed upon himself the restriction of a written law。
Y。 Soc。 So I should infer from what has now been said。
Str。 Or rather； my good friend； from what is going to be said。
Y。 Soc。 And what is that？
Str。 Let us put to ourselves the case of a physician； or trainer；
who is about to go into a far country； and is expecting to be a long
time away from his patients…thinking that his instructions
will not be
remembered unless they are written down； he will leave notes of them
for the use of his pupils or patients。
Y。 Soc。 True。
Str。 But what would you say； if he came back sooner than he had
intended； and； owing to an unexpected change of the winds or other
celestial influences； something else happened to be better for
them…would he not venture to suggest this new remedy； although not
contemplated in his former prescription？ Would he persist in
observing
the original law； neither himself giving any few
commandments； nor the
patient daring to do otherwise than was prescribed； under the idea
that this course only was healthy and medicinal； all others noxious
and heterodox？ Viewed in the light of science and true art； would
not all such enactments be utterly ridiculous？
Y。 Soc。 Utterly。
Str。 And if he who gave laws； written or unwritten；
determining what
was good or bad； honourable or dishonourable； just or unjust； to the
tribes of men who flock together in their several cities； and are
governed accordance with them； if； I say； the wise legislator were
suddenly to come again； or another like to him； is he to be
prohibited
from changing them？…would not this prohibition be in reality quite
as ridiculous as the other？
Y。 Soc。 Certainly。
Str。 Do you know a plausible saying of the common people
which is in
point？
Y。 Soc。 I do not recall what you mean at the moment。
Str。 They say that if any one knows how the ancient laws may be
improved； he must first persuade his own State of the
improvement； and
then he may legislate； but not otherwise。
Y。 Soc。 And are they not right？
Str。 I dare say。 But supposing that he does use some
gentle violence
for their good； what is this violence to be called？ Or rather；
before you answer； let me ask the same question in reference to our
previous instances。
Y。 Soc。 What do you mean？
Str。 Suppose that a skilful physician has a patient； of
whatever sex
or age； whom he compels against his will to do something for his
good which is contrary to the written rules； what is this compulsion
to be called？ Would you ever dream of calling it a violation of the
art； or a breach of the laws of health？ Nothing could be more unjust
than for the patient to whom such violence is applied； to charge the
physician who practises the violence with wanting skill or
aggravating
his disease。
Y。 Soc。 Most true。
Str。 In the political art error is not called disease； but evil；
or disgrace； or injustice。
Y。 Soc。 Quite true。
Str。 And when the citizen； contrary to law and custom； is
compelled to do what is juster and better and nobler than he did
before； the last and most absurd thing which he could say about such
violence is that he has incurred disgrace or evil or injustice at
the hands of those who compelled him。
Y。 Soc。 Very true。
Str。 And shall we say that the violence； if exercised by a
rich man；
is just； and if by a poor man； unjust？ May not any man； rich or
poor； with or without laws； with the will of the citizens or against
the will of the citizens； do what is for their interest？ Is not this
the true principle of government； according to which the
wise and good
man will order the affairs of his subjects？ As the pilot； by
watching continually over the interests of the ship and of the
crew…not by laying down rules； but by making his art a law…preserves
the lives of his fellow…sailors； even and in the self…same way； may
there not be a true form of polity created by those who are able to
govern in a similar spirit； and who show a strength of art which is
superior to the law？ Nor can wise rulers ever err while they；
observing the one great rule of distributing justice to the citizens
with intelligence and skill； are able to preserve them； and；
as far as
may be； to make them better from being wor