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 greatest evil. It rests with Socrates," concludes Adeimantus, "to show how Justice is itself a blessing, and Injustice a curse, to the possessor; and to leave to others the task of describing the reputation and rewards which indirectly follow from either."

Socrates agrees to this; but he pleads that, as he has weak eyes, he must be allowed to read the larger writing first—that is, to look for Justice in the State, which is, after all, only the individual "writ large."

"The State springs," he says, "from the mutual needs of men, whose simplest outfit will require food, shelter, and clothing, so that the least possible city must consist of four or five men; and as they will have different natures, and one man can do one thing better than many, there will be a natural division of labour. Soon, however, fresh wants will arise, Smiths, carpenters, and shepherds will be found necessary, and thus a population will soon spring up. Then comes the necessity of importing and exporting, and this will produce merchants and sailors; and by degrees the exchange of productions will give rise to a market and a currency. Life in such a city will be simple and frugal. Men will build, and plant, and till the soil. Their food will be coarse but wholesome; and on holidays,

"spreading these excellent cakes and loaves upon mats of straw or on clean leaves, and themselves reclining on rude beds of yew or myrtle boughs, they will make merry, themselves and their children, drinking their wine, wearing garlands, and singing the praises of the gods, enjoying one