G.

Games, as a means of education, 4. 425 A (cp. 7. 537 A);
—dice (κύβοι), 10. 604 C;
—draughts (πεττεία), 1. 333 A; 2. 374 C; 6. 487 C;
—city (πόλις), 4. 422 E:
—[the Olympic, &c.] glory gained by success in, 5. 465 D, 466 A; 10. 618 A (cp. 620 B).

General, the, ought to know arithmetic and geometry, 7. 522 D, 525 B, 526 D, 527 C.

Gentleness, characteristic of the philosopher, 2. 375, 376; 3. 410; 6. 486 C; usually inconsistent with spirit, 2. 375.

Geometry, must be learnt by the rulers, 7. 526 foll.; erroneously thought to serve for practical purposes only, ib. 527;
—geometry of solids, ib. 528;
—geometrical necessity, 5. 458 D;
—geometrical notions apprehended by a faculty of the soul, 6. 511 C.

Giants, battles of the, 2. 378 B.

Gifts, given to victors, 3. 414; 5. 460, 468;
—gifts of nature, 2. 370 A; 5. 455; 7. 535 A; may be perverted, 6. 491 E, 495 A; 7. 519 [cp. Laws 7. 819 A; 10. 908 C].

Glaucon, son of Ariston, 1. 327 A; 2. 368 A; takes up the discourse, 1. 347 A; 2. 372 C; 3. 398 B; 4. 427 D; 5. 450 A; 6. 506 D; 9. 576 B; anxious to contribute money for Socrates, 1. 337 E; the boldest of men, 2. 357 A; his genius, ib. 368 A; distinguished at the battle of Megara, ibid. ; a musician, 3. 398 D; 7. 531 A; desirous that Socrates should discuss the subject of women and children, 5. 450 A; breeds dogs and birds, ib. 459 A; a lover, ib. 474 D (cp. 3. 402 E; 5. 458 E); not a dialectician, 7. 533; his contentiousness, 8. 548 E; not acquainted with the doctrine of the immortality of the soul, 10. 608.

Glaucus, the sea-god, 10. 611 C.

Gluttony, 9. 586 A.

God, not the author of evil, 2. 364, 379, 380 A; 3. 391 E [cp. Laws 2. 672 B]; never changes, 2. 380; will not lie, ib. 382; the maker of all things, 10. 598:
—Gods, the, thought to favour the unjust, 2. 362 B, 364; supposed to accept the gifts of the wicked, ib. 365 [cp. Laws 4. 716 E; 10. 905 foll.; 12. 948]; believed to take no heed of human affairs, 2. 365 [cp. Laws 10. 889 foll.; 12. 948]; human ignorance of, 2. 365 [cp. Crat 400 E; Crit. 107; Parm. 134 E]; disbelief in, 2. 365 [cp. Laws 10. 885 foll., 909; 12. 948]; stories of, not to be repeated, 2. 378 foll.; 3. 388 foll., 408 C [cp. Euthyph. 6, 8; Crit. 109 B; Laws 2. 672 B; 10. 886 C; 12. 941]; not to be represented grieving or laughing, 3. 388;
—‘gods who wander about at night in the disguise of strangers,’ 2. 381 D;
—the war of the gods and the giants, ib. 378 B.

God. [The theology of Plato is summed up by himself in the second book of the Republic under two heads, ‘God is perfect and unchangeable,’ and ‘God is true and 351 the author of truth.’ These canons are also the test by which he tries poetry and the poets (see s. v. Poetry):—Homer and the tragedians represent the Gods as changing their forms or as deceiving men by lying dreams, and therefore they must be expelled from the state. But Plato has not yet acquired the austere temper of his later years. He does not threaten the impenitent unbeliever with bonds and death (Laws 10. 908, 910), but is content to show by argument the superiority of justice over injustice. In other respects the theology of the Republic is repeated and amplified in the Laws; the theses that God is not the author of evil and will not accept the gifts of the wicked or favour the unjust, are maintained with equal earnestness in both. The Republic is less pessimistic in tone than the Laws; but the thought of the insignificance of man and the briefness of human life is already familiar to Plato’s mind [cp. 6. 486 A; 10. 604; and see s. v. Man]. The conception of God as the Demiurgus or Creator of the universe, which is prominent in the Timaeus, Sophist, and Statesman, hardly appears either in the Republic or the Laws (cp. Rep. 10. 596 foll.; Laws 10. 886 foll.).]

Gold, mingled by the God in the auxiliaries, 3. 415 A (cp. 416 E; 8. 547 A);
—[and silver] not allowed to the guardians, 3. 416 E; 4. 419, 422 D; 5. 464 D (cp. 8. 543).

Good, the saving element, 10. 609:
—the good = the beautiful, 5. 452 [cp. Lys. 216; Symp. 201 B, 204 E foll.]; the good and pleasure, 6. 505, 509 A [cp. Gorg. 497; Phil. 11, 60 A]; the good superior to essence, ib. 509; the brightest and best of being, 7. 518 D;
—absolute good, 6. 507 B; 7. 540 A;
—the idea of good, 6. 505, 508; 7. 517, 534; is the highest knowledge, 6. 505; 7. 526 E; nature of, 6. 505, 506;
—the child of the good, ib. 506 E, 508:
—good things least liable to change, 2. 381;
—goods classified, ib. 357, 367 D [cp. Protag. 334; Gorg. 451 E; Phil. 66; Laws 1. 631; 3. 697];
—the goods of life often a temptation, 6. 491 E, 495 A.

Good man, the, will disdain to imitate ignoble actions, 3. 396:
—Good men, why they take office, 1. 347; = the wise, ib. 350 [cp. 1 Alcib. 124, 125]; unfortunate (Adeimantus), 2. 364; self-sufficient, 3. 387 [cp. Lys. 215 A]; will not give way to sorrow, ibid. ; 10. 603 E [cp. Laws 5. 732; 7. 792 B, 800 D]; appear simple from their inexperience of evil, 3. 409 A; hate the tyrant, 8. 568 A; the friends of God and like Him, 10. 613 [cp. Phil. 39 E; Laws 4. 716].

Goods, community of, 3. 416; 5. 464; 8. 543. See Community.

Government, forms of, are they administered in the interest of the rulers? 1. 338 D, 343, 346; are all based on a principle of justice, ib. 338 E [cp. Laws 12. 945]; present forms in an evil condition, 6. 492 E, 496; none of the existing forms adapted to philosophy, ib. 497;
—the four imperfect forms, 4. 445 B; 8. 544 [cp. Pol. 291 foll., 301 foll.]; succession of changes in states, 8. 545 foll.;
—peculiar barbarian forms, ib. 544 D. Cp. Constitution, State.

Government, forms of. [The classification of forms of government which Plato adopts in the Republic is not exactly the same with that given in the Statesman or the Laws. Both in the Republic 352 and the Statesman the series commences with the perfect state, which may be either monarchy or aristocracy, accordingly as the ‘one best man’ bears rule or many who are all ‘perfect in virtue’ [cp. Arist. Pol. iv. 2, § 1]. But in the Republic the further succession is somewhat fancifully connected with the divisions of the soul. The rule of reason [i.e. the perfect state] passes into timocracy, in which the ‘spirited element’ is predominant (8. 548), timocracy into three governments in turn, which represent the ‘appetitive principle,’—first, oligarchy, in which the desire of wealth is supreme (8. 533 D; 9. 581); secondly, democracy, characterised by an unbounded lust for freedom (9. 561); thirdly, tyranny, in which all evil desires grow unchecked, and the tyrant becomes ‘the waking reality of what he once was in his dreams only’ (9. 574 E). Each of these inferior forms is illustrated in the individual who corresponds to the state and ‘is set over against it’ (8. 550 C). In the Statesman, after the government of the one or many good has been separated, the remaining forms are classified accordingly as the government has or has not regard to law, and democracy is said to be (303 A) ‘the worst of lawful and the best of lawless governments’ (an expression criticised by Aristotle, Pol. iv. 2, § 3). In the Laws again the subject is differently treated: monarchy and democracy are described as ‘the two mother forms,’ which must be combined in order to produce a good state (3. 693), and the Spartan and Cretan constitutions are therefore praised as polities in which every form of government is represented (4. 712). But the majority of existing states are mere class governments and have no regard to virtue (12. 962 E). These various ideas are nearly all reproduced or criticised in the Politics of Aristotle, who, however, does not employ the term ‘timocracy,’ and adds one great original conception,—the μεσὴ πολιτεία, or government of the middle class.]

Governments, sometimes bought and sold, 8. 544 D.

Grace (εὐσχημοσύνη), the effect of good rhythm accompanying good style, 3. 400 D; all life and every art full of grace, ib. 401 A.

Greatness and smallness, 4. 438 B; 5. 479 B; 7. 523, 524; 9. 575 C; 10. 602 D, 605 C.

Grief, not to be indulged, 3. 387; 10. 603–606. Cp. Sorrow.

Guard, the tyrant’s request for a, 8. 566 B, 567 E.

Guardians of the state, must be philosophers, 2. 376; 6. 484, 498, 501, 503 B; 7. 520, 521, 525 B, 540; 8. 543; must be both spirited and gentle, 2. 375; 3. 410; 6. 503 [cp. Laws 5. 731 B]; must be tested by pleasures and pains, 3. 413 (cp. 6. 503 A; 7. 539 E); have gold and silver mingled in their veins, 3. 415 A (cp. 416 E; 8. 547 A); their happiness, 4. 419 foll.; 5. 465 E foll.; 6. 498 C; 7. 519 E; will be the class in the state which possesses wisdom, 4. 428 [cp. Laws 12. 965 A]; will form one family with the citizens, 5. 462–466; must preserve moderation, ib. 466 B; divided into auxiliaries and guardians proper, 3. 414 (cp. 8. 545 E; and see Auxiliaries, Rulers):
—the guardians [i.e. the auxiliaries] must be courageous, 2. 375; 3. 386, 413 E, 416 E; 4. 429; 6. 503 E; must have no fear of death, 3. 386 (cp. 353 6. 486 C); not to weep, 3. 387 (cp. 10. 603 E); nor to be given to laughter, 3. 388 [cp. Laws 5. 732; 11. 935]; must be temperate, ib. 389 D; must not be avaricious, ib. 390 E; must only imitate noble characters and actions, ib. 395 foll., 402 E; must only learn the Dorian and Phrygian harmonies, and play on the lyre and harp, ib. 398, 399; must be sober, ib. 398 E, 403 E; must be reared amid fair surroundings, ib. 401; athletes of war, ib. 403, 404 B; 4. 422; 7. 521 E; 8. 543 [cp. Laws 8. 830]; must live according to rule, 3. 404; will not go to law or have resort to medicine, ib. 410 A; must have common meals and live a soldier’s life, ib. 416; will not require gold or silver or property of any kind, ib. 417; 4. 419, 420 A, 422 D; 5. 464 C; compared to a garrison of mercenaries (Adeimantus), 4. 419 (cp. 8. 543); must go to war on horseback in their childhood, 5. 467; 7. 537 A; regulations for their conduct in war, 5. 467–471:
—female guardians, ib., 456, 458, 468; 7. 540 C (cp. Women).

Gyges, 2. 359 C; 10. 612 B.

Gymnastic, supposed to be intended only for the body, 2. 376 E; 3. 403; 7. 521 [cp. Laws 7. 795 E]; really designed for the improvement of the soul, 3. 410; like music, should be continued throughout life, ib. 403 C; effect of excessive, ib. 404, 410; 7. 537 B; should be of a simple character, 3. 404, 410 A; the ancient forms of, to be retained, 4. 424; must co-operate with music in creating a harmony of the soul, ib. 441 E; suitable to women, 5. 452–457 [cp. Laws 7. 804, 813, 833]; ought to be combined with intellectual pursuits, 7. 535 D [cp. Tim. 88]; time to be spent in, ib. 537.