The verisimilitude which is given to the pilgrimage of a thousand years, by the intimation that Ardiaeus had lived a thousand years before; the coincidence of Er coming to life on the twelfth day after he was supposed to have been dead with the seven days which the pilgrims passed in the meadow, and the four days during which they journeyed to the column of light; the precision with which the soul is mentioned who chose the twentieth lot; the passing remarks that there was no definite character among the souls, and that the souls which had chosen ill blamed any one rather than themselves; or that some of the souls drank more than was necessary of the waters of Forgetfulness, while Er himself was hindered from drinking; the desire of Odysseus to rest at last, unlike the conception of him in Dante and Tennyson; the feigned ignorance of how Er returned to the body, when the other souls went shooting like stars to their birth,—add greatly to the probability of the narrative. They are such touches of nature as the art of Defoe might have introduced when he wished to win credibility for marvels and apparitions. There still remain to be considered some points which have been intentionally reserved to the end: (1) the Janus-like character of the Republic, which presents two faces—one an Hellenic state, the other a kingdom of philosophers. Connected with the latter of the two aspects are (2) the paradoxes of the Republic, as they have been termed by Morgenstern: (a) the community of property; (b) of families; (c) the rule of philosophers; (d) the analogy of the individual and the State, which, like some other analogies in the Republic, is carried too far. We may then proceed to consider (3) the subject of education as conceived by Plato, bringing together in a general view the education of youth and the education of after-life; (4) we may note further some essential differences between ancient and modern politics which are suggested by the Republic; (5) we may compare the Politicus and the Laws; (6) we may observe the influence exercised by Plato on his imitators; and (7) take occasion to consider the nature and value of political, and (8) of religious ideals.