E.

Early society, 2. 359.

Eating, pleasure accompanying, 8. 559.

Education, commonly divided into gymnastic for the body and music for the soul, 2. 376 E, 403 (see Gymnastic, Music, and cp. Laws 7. 795 E); both music and gymnastic really designed for the soul, 3. 410:
—use of fiction in, 2. 377 foll.; 3. 391; the poets bad educators, 2. 377; 3. 391, 392, 408 B; 10. 600, 606 E, 607 B [cp. Laws 10. 886 C, 890 A]; must be simple, 3. 397, 404 E; melody in, ib. 398 foll.; mimetic art in, ib. 399; importance of good surroundings, ib. 401; influence of, on manners, 4. 424, 425; innovation in, dangerous, ibid.; early, should be given through amusement, ib. 425 A; 7. 536 E [cp. Laws 1. 643 B]; ought to be the same for men and women, 5. 451 foll., 466; dangerous when ill-directed, 6. 491; not a process of acquisition, but the use of powers already existing in us, 7. 518; not to be compulsory, ib. 537 A;
—education of the guardians, 2. 376 foll.; 4. 429, 430; 7. 521 (cp. Guardians, Ruler);
—the higher or philosophic education, 6. 498, 503 E, 504; 7. 514–537; age at which it should commence, 6. 498; 7. 537; ‘the longer way,’ 6. 504 (cp. 4. 435); ‘the prelude or preamble,’ 7. 532 E.

Education. [Education in the Republic is divided into two parts, (i) the common education of the citizens; (ii) the special education of the rulers. (i) The first, beginning with childhood in the plays of the children [cp. Laws 1. 643 B], is the old Hellenic education, [the καταβεβλημένα παιδεύματα of Aristotle, Pol. viii. 2, § 6], 348—‘music for the mind and gymnastic for the body’ [cp. Laws 7. 795 E]. But Plato soon discovers that both are really intended for the benefit of the soul [cp. Laws 5. 743 D]; and under ‘music’ he includes literature (λόγοι), i.e. humane culture as distinguished from scientific knowledge. Music precedes gymnastic; both are not to be learned together; only the simpler kinds of either are tolerated [cp. Laws Book VII, passim]. Boys and girls share equally in both [cp. Laws 7. 794 D]. The greatest attention must be paid to good surroundings; nothing mean or vile must meet the eye or strike the ear of the young scholar. The fairy tales of childhood and the fictions of the poets are alike placed under censorship [cp. Laws Book X, and see s. v. Poetry]. Gentleness is to be united with manliness; beauty of form and activity of mind are to mingle in perfect and harmonious accord.
—(ii) The special education commences at twenty by the selection of the most promising students. These spend ten years in the acquisition of the higher branches of arithmetic, geometry, astronomy, harmony [cp. Laws 7. 817 E], which are not to be pursued in a scientific spirit or for utility only, but rather with a view to their combination by means of dialectic into an ideal of all knowledge (see s. v. Dialectic). At thirty a further selection is made: those selected spend five years in the study of philosophy, are then sent into active life for fifteen years, and finally after fifty return to philosophy, which for the remainder of their days is to form their chief occupation (see s. v. Rulers).]

Egyptians, characterised by love of money, 4. 435 E.

Elder, the, to bear rule in the state, 3. 412 B [cp. Laws 3. 690 A; 4. 714 E]; to be over the younger, 5. 465 A [cp. Laws 4. 721 D; 9. 879 C; 11. 917 A].

Embroidery, art of, 3. 401 A.

Enchantments, used by mendicant prophets, 2. 364 B;
—enchantments, i.e. tests to which the guardians are to be subjected, 3. 413 (cp. 6. 503 A; 7. 539 E).

End, the, and use of the soul, 1. 353:
—ends and excellencies (ἀρεταὶ) of things, ibid. ; things distinguished by their ends, 5. 478.

Endurance, must be inculcated on the young, 3. 390 C (cp. 10. 605 E).

Enemies, treatment of, 5. 469.

Enquiry, roused by some objects of sense, 7. 523.

Epeus, soul of, turns into a woman, 10. 620 C.

Epic poetry, a combination of imitation and narration, 3. 394 B, 396 E;
—epic poets, imitators in the highest degree, 10. 602 C.

Er, myth of, 10. 614 B foll.

Eriphyle, 9. 590 A.

Eristic, distinguished from dialectic, 5. 454 A; 6. 499 A; 7. 539 D.

Error, not possible in the skilled person (Thrasymachus), 1. 340 D.

Essence and the good, 6. 509; essence of the invariable, 9. 585;
—essence of things, 6. 507 B; apprehended by the dialectician, 7. 534 B.

Eternity, contrasted with human life, 10. 608 D.

Eumolpus, son of Musaeus, 2. 363 D.

Eunuch, the riddle of the, 5. 479.

Euripides, a great tragedian, 8. 568 A; his maxims about tyrants, ibid. :
—quoted, Troades, l. 1169, ibid. 349

Eurypylus, treatment of the wounded, 3. 405 E, 408 A.

Euthydemus, brother of Polemarchus, 1. 328 B.

Evil, God not the author of, 2. 364, 379, 380 A; 3. 391 E [cp. Laws 2. 672 B]; the destructive element in the soul, 10. 609 foll. (cp. 4. 444):
—justice must exist even among the evil, 1. 351 foll.; their supposed prosperity, 2. 364 [cp. Gorg. 470 foll.; Laws 2. 66 1; 10. 899, 905]; more numerous than the good, 3. 409 D. Cp. Injustice.

Excellence relative to use, 10. 601; excellences (ἀρεταὶ) and ends of things, 1. 353.

Exchange, the art of, necessary in the formation of the state, 2. 369 C.

Exercises, naked, in Greece, 5. 452.

Existence, a participation in essence, 9. 585 [cp. Phaedo 101].

Experience, the criterion of true and false pleasures, 9. 582.

Expiation of guilt, 2. 364.

Eye of the soul, 7. 518 D, 527 E, 533 D, 540 A;
—the soul like the eye, 6. 508; 7. 518:
—Eyes, the, in relation to sight, 6. 507 (cp. Sight).