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genuine　（see　especially　Karsten；　Commentio　Critica　de　Platonis　quae



feruntur　Epistolis）。　　They　are　full　of　egotism；　self…assertion；



affectation；　faults　which　of　all　writers　Plato　was　most　careful　to　avoid；



and　into　which　he　was　least　likely　to　fall。　　They　abound　in　obscurities；



irrelevancies；　solecisms；　pleonasms；　inconsistencies；　awkwardnesses　of



construction；　wrong　uses　of　words。　　They　also　contain　historical　blunders；



such　as　the　statement　respecting　Hipparinus　and　Nysaeus；　the　nephews　of



Dion；　who　are　said　to　'have　been　well　inclined　to　philosophy；　and　well　able



to　dispose　the　mind　of　their　brother　Dionysius　in　the　same　course；'　at　a



time　when　they　could　not　have　been　more　than　six　or　seven　years　of　age



also　foolish　allusions；　such　as　the　comparison　of　the　Athenian　empire　to



the　empire　of　Darius；　which　show　a　spirit　very　different　from　that　of



Plato；　and　mistakes　of　fact；　as　e。g。　about　the　Thirty　Tyrants；　whom　the



writer　of　the　letters　seems　to　have　confused　with　certain　inferior



magistrates；　making　them　in　all　fifty…one。　　These　palpable　errors　and



absurdities　are　absolutely　irreconcileable　with　their　genuineness。　　And　as



they　appear　to　have　a　common　parentage；　the　more　they　are　studied；　the　more



they　will　be　found　to　furnish　evidence　against　themselves。　　The　Seventh；



which　is　thought　to　be　the　most　important　of　these　Epistles；　has　affinities



with　the　Third　and　the　Eighth；　and　is　quite　as　impossible　and　inconsistent



as　the　rest。　　It　is　therefore　involved　in　the　same　condemnation。The　final



conclusion　is　that　neither　the　Seventh　nor　any　other　of　them；　when



carefully　analyzed；　can　be　imagined　to　have　proceeded　from　the　hand　or　mind



of　Plato。　　The　other　testimonies　to　the　voyages　of　Plato　to　Sicily　and　the



court　of　Dionysius　are　all　of　them　later　by　several　centuries　than　the



events　to　which　they　refer。　　No　extant　writer　mentions　them　older　than



Cicero　and　Cornelius　Nepos。　　It　does　not　seem　impossible　that　so　attractive



a　theme　as　the　meeting　of　a　philosopher　and　a　tyrant；　once　imagined　by　the



genius　of　a　Sophist；　may　have　passed　into　a　romance　which　became　famous　in



Hellas　and　the　world。　　It　may　have　created　one　of　the　mists　of　history；



like　the　Trojan　war　or　the　legend　of　Arthur；　which　we　are　unable　to



penetrate。　　In　the　age　of　Cicero；　and　still　more　in　that　of　Diogenes



Laertius　and　Appuleius；　many　other　legends　had　gathered　around　the



personality　of　Plato；more　voyages；　more　journeys　to　visit　tyrants　and



Pythagorean　philosophers。　　But　if；　as　we　agree　with　Karsten　in　supposing；



they　are　the　forgery　of　some　rhetorician　or　sophist；　we　cannot　agree　with



him　in　also　supposing　that　they　are　of　any　historical　value；　the　rather　as



there　is　no　early　independent　testimony　by　which　they　are　supported　or　with



which　they　can　be　compared。







IV。　　There　is　another　subject　to　which　I　must　briefly　call　attention；　lest



I　should　seem　to　have　overlooked　it。　　Dr。　Henry　Jackson；　of　Trinity



College；　Cambridge；　in　a　series　of　articles　which　he　has　contributed　to　the



Journal　of　Philology；　has　put　forward　an　entirely　new　explanation　of　the



Platonic　'Ideas。'　　He　supposes　that　in　the　mind　of　Plato　they　took；　at



different　times　in　his　life；　two　essentially　different　forms：an　earlier



one　which　is　found　chiefly　in　the　Republic　and　the　Phaedo；　and　a　later；



which　appears　in　the　Theaetetus；　Philebus；　Sophist；　Politicus；　Parmenides；



Timaeus。　　In　the　first　stage　of　his　philosophy　Plato　attributed　Ideas　to



all　things；　at　any　rate　to　all　things　which　have　classes　or　common　notions：　



these　he　supposed　to　exist　only　by　participation　in　them。　　In　the　later



Dialogues　he　no　longer　included　in　them　manufactured　articles　and　ideas　of



relation；　but　restricted　them　to　'types　of　nature；'　and　having　become



convinced　that　the　many　cannot　be　parts　of　the　one；　for　the　idea　of



participation　in　them　he　substituted　imitation　of　them。　　To　quote　Dr。



Jackson's　own　expressions；'whereas　in　the　period　of　the　Republic　and　the



Phaedo；　it　was　proposed　to　pass　through　ontology　to　the　sciences；　in　the



period　of　the　Parmenides　and　the　Philebus；　it　is　proposed　to　pass　through



the　sciences　to　ontology'：　　or；　as　he　repeats　in　nearly　the　same　words；



'whereas　in　the　Republic　and　in　the　Phaedo　he　had　dreamt　of　passing　through



ontology　to　the　sciences；　he　is　now　content　to　pass　through　the　sciences　to



ontology。'







This　theory　is　supposed　to　be　based　on　Aristotle's　Metaphysics；　a　passage



containing　an　account　of　the　ideas；　which　hitherto　scholars　have　found



impossible　to　reconcile　with　the　statements　of　Plato　himself。　　The



preparations　for　the　new　departure　are　discovered　in　the　Parmenides　and　in



the　Theaetetus；　and　it　is　said　to　be　expressed　under　a　different　form　by



the　（Greek）　and　the　（Greek）　of　the　Philebus。　　The　（Greek）　of　the　Philebus



is　the　principle　which　gives　form　and　measure　to　the　（Greek）；　and　in　the



'Later　Theory'　is　held　to　be　the　（Greek）　or　（Greek）　which　converts　the



Infinite　or　Indefinite　into　ideas。　　They　are　neither　（Greek）　nor　（Greek）；



but　belong　to　the　（Greek）　which　partakes　of　both。







With　great　respect　for　the　learning　and　ability　of　Dr。　Jackson；　I　find



myself　unable　to　agree　in　this　newly　fashioned　doctrine　of　the　Ideas；　which



he　ascribes　to　Plato。　　I　have　not　the　space　to　go　into　the　question　fully；



but　I　will　briefly　state　some　objections　which　are；　I　think；　fatal　to　it。







（1）　First；　the　foundation　of　his　argument　is　laid　in　the　Metaphysics　of



Aristotle。　　But　we　cannot　argue；　either　from　the　Metaphysics；　or　from　any



other　of　the　philosophical　treatises　of　Aristotle；　to　the　dialogues　of



Plato　until　we　have　ascertained　the　relation　in　which　his　so…called　works



stand　to　the　philosopher　himself。　　There　is　of　course　no　doubt　of　the　great



influence　exercised　upon　Greece　and　upon　the　world　by　Aristotle　and　his



philosophy。　　But　on　the　other　hand　almost　every　one　who　is　capable　of



understanding　the　subject　acknowledges　that　his　writings　have　not　come　down



to　us　in　an　authentic　form　like　most　of　the　dialogues　of　Plato。　　How　much



of　them　is　to　be　ascribed　to　Aristotle's　own　hand；　how　much　is　due　to　his



successors　in　the　Peripatetic　School；　is　a　question　which　has　never　been



determined；　and　probably　never　can　be；　because　the　solution　of　it　depends



upon　internal　evidence　only。　　To　'the　height　of　this　great　argument'　I　do



not　propose　to　ascend。　　But　one　little　fact；　not　irrelevant　to　the　present



discussion；　will　show　how　hopeless　is　the　attempt　to　explain　Plato　out　of



the　writings　of　Aristotle。　　In　the　chapter　of　the　Metaphysics　quoted　by　Dr。



Jackson；　about　two　octavo　pages　in　length；　there　occur　no　less　than　seven



or　eight　references　to　Plato；　although　nothing　really　corresponding　to　them



can　be　found　in　his　extant　writings：a　small　matter　truly；　but　what　a



light　does　it　throw　on　the　character　of　the　entire　book　in　which　they



occur！　　We　can　hardly　escape　from　the　conclusion　that　they　are　not



statements　of　Aristotle　respecting　Plato；　but　of　a　later　generation　of



Aristotelians　respecting　a　later　generation　of　Platonists。　　（Compare　the



striking　remark　of　the　great　Scaliger　respecting　the　Magna　Moralia：Haec



non　sunt　Aristotelis；　tamen　utitur　auctor　Aristotelis　nomine　tanquam　suo。）







（2）　There　is　no　hint　in　Plato's　own　writings　that　he　was　conscious　of



having　made　any　change　in　the　Doctrine　of　Ideas　such　as　Dr。　Jackson



attributes　to　him；　although　in　the　Republic　the　platonic　Socrates　speaks　of



'a　longer　and　a　shorter　way'；　and　of　a　way　in　which　his　disciple　Glaucon



'will　be　unable　to　follow　him'；　also　of　a　way　of　Ideas；　to　which　he　still



holds　fast；　although　it　has　often　deserted　him　（Philebus；　Phaedo）；　and



although　in　the　later　dialogues　and　in　the　Laws　the　reference　to　Ideas



disappears；　and　Mind　claims　her　own　（Phil。；　Laws）。　　No　hint　is　given　of



what　Plato　meant　by　the　'longer　way'　（Rep。）；　or　'the　way　in　which　Glaucon



was　unable　to　follow'；　or　of　the　relation　of　Mind　to　the　Ideas。　　It　might



be　said　with　truth　that　the　conception　of　the　Idea　predominates　in　the



first　half　of　the　Dialogues；　which；　according　to　the　order　adopted　in　this



work；　ends　with　the　Republic；　the　'conception　of　Mind'　and　a　way　of



speaking　more　in　agreement　with　modern　terminology；　in　the　latter　half。　



But　there　is　no　reason　to　suppose　that　Plato's　theory；　or；　rather；　his



various　theories；　of　the　Ideas　underwent　any　definite　change　during　his



period　of　authorship。　　They　are　substantially　the　same　in　the　twelfth　Book



of　the　Laws　as　in　the　Meno　and　Phaedo；　and　since　the　Laws　were　written　in