This quarrel between philosophy and poetry (continues the Platonic Sokrates) is of ancient date.[324] I myself am very sensible to the charms of poetry, especially that of Homer. I should be delighted if a case could be made out to justify me in admitting it into our city. But I cannot betray the cause of what seems to me truth. We must resist our sympathies and preferences, when they are incompatible with the right government of the mind.[325] [Footnote 324: Plato, Republic, x. p. 607 B. [Greek: palaia/ tis diaphora\ philosophi/a| te kai\ poiêtikê=|].] [Footnote 325: Plato, Republic, x. pp. 607-608.] [Side-note: Immortality of the soul affirmed and sustained by argument--Total number of souls always the same.] To maintain the right government and good condition of the soul or mind, is the first of all considerations: and will be seen yet farther to be such, when we consider that it is immortal and imperishable. Of this Plato proceeds to give a proof,[326] concluding with a mythical sketch of the destiny of the soul after death. The soul being immortal (he says), the total number of souls is and always has been the same--neither increasing nor diminishing.[327] [Footnote 326: Plato, Republic, x. pp. 609-610.] [Footnote 327: Plato, Republic, x. p. 611 A.] [Side-note: Recapitulation--The Just Man will be happy, both from his justice and from its consequences, both here and hereafter.] I have proved (the Platonic Sokrates concludes) in the preceding discourse, that Justice is better, in itself and intrinsically, than Injustice, quite apart from consequences in the way of reward and honour; that a man for the sake of his own happiness, ought to be just, whatever may be thought of him by Gods or men--even though he possessed the magic ring of Gyges. Having proved this, and having made out the intrinsic superiority of justice to injustice, we may now take in the natural consequences and collateral bearings of both. We have hitherto reasoned upon the hypothesis that the just man was mistaken for unjust, and treated accordingly--that the unjust man found means to pass himself off for just, and to attract to himself the esteem and the rewards of justice. But this hypothesis concedes too much, and we must now take back the concession. The just man will be happier than the unjust, not simply from the intrinsic working of justice on his own mind, but also from the exterior consequences of justice.[328] He will be favoured and rewarded both by Gods and men. Though he may be in poverty, sickness, or any other apparent state of evil, he may be assured that the Gods will compensate him for it by happiness either in life or after death.[329] And men too, though they may for a time be mistaken about the just and the unjust character, will at last come to a right estimation of both. The just man will finally receive honour, reward, and power, from his fellow-citizens: the unjust man will be finally degraded and