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Yet this may be a question having no answer "which is still worth asking," because the investigation shows that we can not argue historically from the dates in Plato; it would be useless therefore to waste time in inventing far-fetched reconcilements of them in order avoid chronological difficulties, such, for example, as the conjecture of C. F. Hermann, that Glaucon and Adeimantus are not the brothers but the uncles of Plato, or the fancy of Stallbaum that Plato intentionally left anachronisms indicating the dates at which some of his Dialogues were written.
“How can I? How can I make these Hellenes fight? Tell that, King Zeus, tell that!” Then quickly his eager brain ran from expedient to expedient. “Another oracle, some lucky prediction that we shall conquer? But I have shaken the oracle books till there is only chaff in them. Or a bribe to Adeimantus and his fellows? But gold can buy only souls, not courage.
He says the Dikē, the Sicyonian ship beside him, is not stripping for battle, but rigging sail on her spars as if to flee away.” “Is that all?” asked Themistocles, calmly. “And there is also a message that Adeimantus and many other admirals who are minded like him have gone again to Eurybiades to urge him not to fight.” “I expected it.” “Will the Spartan yield?” The little poet was whitening.
Now what man answers to this form of government-how did he come into being, and what is he like? I think, said Adeimantus, that in the spirit of contention which characterises him, he is not unlike our friend Glaucon. Perhaps, I said, he may be like him in that one point; but there are other respects in which he is very different. In what respects?
His favorite oath is retained, and a slight mention is made of the daemonium, or internal sign, which is alluded to by Socrates as a phenomenon peculiar to himself. "You," says Adeimantus, ironically, in the sixth book, "are so unaccustomed to speak in images."
He put up a tablet in memory of his success bearing the words: Themistokles of Phrearri was choragus, Phrynichus wrote the play, Adeimantus was archon. Yet he was popular, for he knew every one of the citizens by name, and gave impartial judgment in all cases referred to him as arbitrator.
Then, Adeimantus, let me ask you whether our guardians ought to be imitators; or rather, has not this question been decided by the rule already laid down that one man can only do one thing well, and not many; and that if he attempt many, he will altogether fall of gaining much reputation in any? Certainly.
Here in the strait betwixt Salamis and Attica we have space to deploy all our ships, while the Barbarians will be crowded by numbers. And if we once retreat?—Let Adeimantus and the rest prate about—‘The wall, the wall across the Isthmus! The king can never storm it.’ Nor will he try to, unless his councillors are turned stark mad.
I do not understand what you mean, said Adeimantus. Then I must make you understand; and perhaps I may be more intelligible if I put the matter in this way. You are aware, I suppose, that all mythology and poetry is a narration of events, either past, present, or to come? Certainly, he replied. And narration may be either simple narration, or imitation, or a union of the two?
The argument of the Republic is the search after Justice, the nature of which is first hinted at by Cephalus, the just and blameless old man then discussed on the basis of proverbial morality by Socrates and Polemarchus then caricatured by Thrasymachus and partially explained by Socrates reduced to an abstraction by Glaucon and Adeimantus, and having become invisible in the individual reappears at length in the ideal State which is constructed by Socrates.
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