Next, said I, “compare our nature in respect of education and its lack to such an experience as this. Picture men dwelling in a sort of subterranean cavernThe image of the cave illustrates by another proportion the contrast between the world of sense-perception and the world of thought. Instead of going above the plane of ordinary experience for the other two members of the proportion, Plato here goes below and invents a fire and shadows cast from it on the walls of a cave to correspond to the sun and the real objects of sense. In such a proportion our real world becomes the symbol of Plato’s ideal world. Modern fancy may read what meanings it pleases into the Platonic antithesis of the real and the ideal. It has even been treated as an anticipation of the fourth dimension. But Plato never leaves an attentive and critical reader in doubt as to his own intended meaning. there may be at the most a little uncertainty as to which are merely indispensable parts of the picture. The source and first suggestion of Plato’s imagery is an interesting speculation, but it is of no significance for the interpretation of the thought. Cf. John Henry Wright, The Origin of Plato’s Cave in xvii. (1906) pp. 130-142. Burnet, pp. 89-90, thinks the allegory Orphic. Cf. also Wright, loc. cit. pp. 134-135. Empedocles likens our world to a cave, Diels i.3 269. Cf. Wright, loc. cit. Wright refers it to the Cave of Vari in Attica, pp. 140-142. Others have supposed that Plato had in mind rather the puppet and marionette shows to which he refers. Cf. Diès in No. 14 (1927) pp. 8 f. The suggestiveness of the image has been endless. The most eloquent and frequently quoted passage of Aristotle’s early writings is derived from it, Cic. ii. 37. It is the source of Bacon’s idols of the den. Sir Thomas Browne writes in : We yet discourse in Plato’s den and are but embryo philosophers. Huxley’s allegory of Jack and the Beanstalk in , pp. 47 ff. is a variation on it. Berkeley recurs to it, , 263. The Freudians would have still more fantastic interpretations. Cf. Jung, p. 232. Eddington perhaps glances at it when he attributes to the new physics the frank realization that physical science is concerned with a world of shadows with a long entrance openCf. 111 C ἀναπεπταμένους to the light on its entire width. Conceive them as having their legs and necks fetteredCf. 67 E. from childhood, so that they remain in the same spot, able to look forward only, and prevented by the fetters from turning their heads. Picture further the light from a fire burning higher up and at a distance behind them, and between the fire and the prisoners and above them a road along which a low wall has been built, as the exhibitors of puppet-showsH. Rackham, xxix. pp. 77-78, suggests that the τοῖς θαυματοποιοῖς should be translated at the marionettes and be classed with καινοῖς τραγῳδοῖς (Pseph. ap. Dem. xviii. 116). For the dative he refers to Kuehner-Gerth, II. i. p. 445. have partitions before the men themselves, above which they show the puppets.” “All that I see,” he said. “See also, then, men carryingThe men are merely a part of the necessary machinery of the image. Their shadows are not cast on the wall. The artificial objects correspond to the things of sense and opinion in the divided line, and the shadows to the world of reflections, εἰκόνες. past the wall implements of all kinds that rise above the wall, and human images and shapes of animals as well, wrought in stone and wood and every material, some of these bearers presumably speaking and others silent.”

“A strange image you speak of,” he said, “and strange prisoners.” “Like to us,” I said; “for, to begin with, tell me do you think that these men would have seen anything of themselves or of one another except the shadows cast from the fire on the wall of the cave that fronted them?” “How could they,” he said, “if they were compelled to hold their heads unmoved through life?” “And again, would not the same be true of the objects carried past them?” Surely. “If then they were able to talk to one another, do you not think that they would suppose that in naming the things that they sawCf. 130 C, 51 B, 52 A, and my pp. 24-25; also E. Hoffmann in xxxvi. (1919) pp. 196-197. As we use the word tree of the trees we see, though the reality (αὐτὸ ὃ ἔστι) is the idea of a tree, so they would speak of the shadows as the world, though the real reference unknown to them would be to the objects that cause the shadows, and back of the objects to the things of the real world of which they are copies. The general meaning, which is quite certain, is that they wold suppose the shadows to be the realities. The text and the precise turn of expression are doubtful. See crit. note. παριόντα is intentionally ambiguous in its application to the shadows or to the objects which cast them. They suppose that the names refer to the passing shadows, but (as we know) they really apply to the objects. Ideas and particulars are homonymous. Assuming a slight illogicality we can get somewhat the same meaning from the text ταὐτά. Do you not think that they would identify the passing objects (which strictly speaking they do not know) with what they saw? Cf. also P. Corssen, 1913, p. 286. He prefers οὐκ αὐτά and renders: Sie würden in dem, was sie sähen, das Vorübergehende selbst zu benennen glauben. they were naming the passing objects?” Necessarily. “And if their prison had an echoThe echo and the voices (515 A) merely complete the picture. from the wall opposite them, when one of the passersby uttered a sound, do you think that they would suppose anything else than the passing shadow to be the speaker?” “By Zeus, I do not,” said he. “Then in every way such prisoners would deem reality to be nothing else than the shadows of the artificial objects.” “Quite inevitably,” he said. “Consider, then, what would be the manner of the release 67 D λύειν, and 82 D λύσει τε καὶ καθαρμῷ. λύσις became technical in Neoplatonism. and healing from these bonds and this folly if in the course of natureLit. by nature. φύσις in Plato often suggests reality and truth. something of this sort should happen to them: When one was freed from his fetters and compelled to stand up suddenly and turn his head around and walk and to lift up his eyes to the light, and in doing all this felt pain and, because of the dazzle and glitter of the light, was unable to discern the objects whose shadows he formerly saw, what do you suppose would be his answer if someone told him that what he had seen before was all a cheat and an illusion, but that now, being nearer to reality and turned toward more real things, he saw more truly? And if also one should point out to him each of the passing objects and constrain him by questions to say what it is, do you not think that he would be at a lossThe entire passage is an obvious allegory of the painful experience of one whose false conceit of knowledge is tested by the Socratic elenchus. Cf. 230 B-D, and for ἀπορεῖν 80 A, 84 B-C, 149 A, 23 D. Cf. also p. 5123 on 80 A, Eurip. 247 τὸ γὰρ ὀρθοῦσθαι γνώμαν ὀδυνᾷ, it is painful to have one’s opinions set right, and 517 A, 494 D. and that he would regard what he formerly saw as more real than the things now pointed out to him?” “Far more real,” he said. “And if he were compelled to look at the light itself, would not that pain his eyes, and would he not turn away and flee to those things which he is able to discern and regard them as in very deed more clear and exact than the objects pointed out?” “It is so,” he said.

“And if,” said I, “someone should drag him thence by force up the ascentCf. 175 B, Boethius, iii. 12 quicunque in superum diem mentem ducere quaeritis; 529 A, 521 C, and the Neoplatonists’ use of ἀνάγειν and their anagogical virtue and interpretation. Cf. Leibniz, ed. Gerhardt, vii. 270. which is rough and steep, and not let him go before he had drawn him out into the light of the sun, do you not think that he would find it painful to be so haled along, and would chafe at it, and when he came out into the light, that his eyes would be filled with its beams so that he would not be able to seeCf. 897 D, 99 D. even one of the things that we call real?” “Why, no, not immediately,” he said. “Then there would be need of habituation, I take it, to enable him to see the things higher up. And at first he would most easily discern the shadows and, after that, the likenesses or reflections in waterCf. 99 D. Stallbaum says this was imitated by Themistius, iv. p. 51 B. of men and other things, and later, the things themselves, and from these he would go on to contemplate the appearances in the heavens and heaven itself, more easily by night, looking at the light of the stars and the moon, than by day the sun and the sun’s light.It is probably a mistake to look for a definite symbolism in all the details of this description. There are more stages of progress than the proportion of four things calls for all that Plato’s thought requires is the general contrast between an unreal and a real world, and the goal of the rise from one to the other in the contemplation of the sun, or the idea of good, Cf. 517 B-C.” Of course. “And so, finally, I suppose, he would be able to look upon the sun itself and see its true nature, not by reflections in water or phantasms of it in an alien setting,i.e. a foreign medium. but in and by itself in its own place.” Necessarily, he said. “And at this point he would infer and conclude that this it is that provides the seasons and the courses of the year and presides over all things in the visible region, and is in some sort the causeCf. 508 B, and for the idea of good as the cause of all things cf. on 509 B, and Introd. pp. xxxv-xxxvi. P. Corssen, 1913, pp. 287-299, unnecessarily proposes to emend ὧν σφεῖς ἑώρων to ὧν σκιὰς ἑ. or ὧν σφεῖς σκιὰς ἑ., ne sol umbrarum, quas videbant, auctor fuisse dicatur, cum potius earum rerum, quarum umbras videbant, fuerit auctor. of all these things that they had seen.” Obviously, he said, “that would be the next step.” “Well then, if he recalled to mind his first habitation and what passed for wisdom there, and his fellow-bondsmen, do you not think that he would count himself happy in the change and pity themCf. on 486 a, p. 10, note a.?” “He would indeed.” “And if there had been honors and commendations among them which they bestowed on one another and prizes for the man who is quickest to make out the shadows as they pass and best able to remember their customary precedences, sequences and co-existences,Another of Plato’s anticipations of modern thought. This is precisely the Humian, Comtian, positivist, pragmatist view of causation. Cf. 501 A τριβῇ καὶ ἐμπειρίᾳ μνήμην μόνον σωζομένη τοῦ εἰθότος γίγνεσθαι relying on routine and habitude for merely preserving a memory of what is wont to result. (Loeb tr.) and so most successful in guessing at what was to come, do you think he would be very keen about such rewards, and that he would envy and emulate those who were honored by these prisoners and lorded it among them, or that he would feel with HomerThe quotation is almost as apt as that at the beginning of the and greatly prefer while living on earth to be serf of another, a landless man, Hom. Od. 11.489 and endure anything rather than opine with them and live that life?” Yes, he said, “I think that he would choose to endure anything rather than such a life.” “And consider this also,” said I, “if such a one should go down again and take his old place would he not get his eyes fullOn the metaphor of darkness and light cf. also 254 A. of darkness, thus suddenly coming out of the sunlight?” “He would indeed.”