[
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that is alien to them.” “By
all means.” “And is it not obvious that the nature of
the mimetic poet is not related to this better part of the soul and his
cunning is not framed
1 to please it, if
he is to win favor with the multitude, but is devoted to the fretful and
complicated type of character because it is easy to imitate?”
“It is obvious.” “This consideration, then,
makes it right for us to proceed to lay hold of him and set him down as the
counterpart
2 of the painter; for he
resembles him in that his creations are inferior in respect of reality; and
the fact that his appeal is to the inferior part of the soul
[
605b]
and not to the best part is another point of
resemblance. And so we may at last say that we should be justified in not
admitting him into a well-ordered state, because he stimulates and fosters
this element in the soul, and by strengthening it tends to destroy the
rational part, just as when in a state
3 one puts bad men in power and turns the city over
to them and ruins the better sort. Precisely in the same manner we shall say
that the mimetic poet sets up in each individual soul a vicious constitution
by fashioning phantoms far removed from reality, and by currying favor with
the senseless element
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605c]
that cannot
distinguish the greater from the less, but calls the same thing now one, now
the other.” “By all means.”
“But we have not yet brought our chief accusation
against it. Its power to corrupt, with rare exceptions, even the better sort
is surely the chief cause for alarm.” “How could it be
otherwise, if it really does that?” “ Listen and
reflect. I think you know that the very best of us, when we hear Homer
4 or
some other of the makers of tragedy
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605d]
imitating one of the heroes who is in grief,
5 and is
delivering a long tirade in his lamentations or chanting and beating his
breast, feel pleasure,
6 and abandon ourselves and accompany
the representation with sympathy and eagerness,
7 and we praise as an excellent poet
the one who most strongly affects us in this way.” “I do
know it, of course.” “But when in our own lives some
affliction comes to us, you are also aware that we plume ourselves upon the
opposite, on our ability to remain calm and endure,
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605e]
in the belief that this is the conduct of a man, and
what we were praising in the theatre that of a woman.
8” “I do note that.” “Do you
think, then,” said I, “that this praise is rightfully
bestowed when, contemplating a character that we would not accept but would
be ashamed of in ourselves, we do not abominate it but take pleasure and
approve?” “No, by Zeus,” he said,
“it does not seem reasonable.”