So

itself into an elevated and majestic form. crates, who afterwards turns out to be the builder of the state, descends to the Peiræeos, in company with Glaucon, the son of Ariston, for the purpose of performing his devotions to Artemis, and beholding the Bendidia, a splendid festival celebrated in honour of that goddess. When about to return, he is accidentally met and detained by Polemarchos, brother of the orator Lysias, who takes him to the house of their father Kephalos. Here a remarkably pleasing conversation takes place between Socrates and the old man, which gives us a high idea of the polished manners and amiable character of Athenian gentlemen.

The first topic upon which they start is old age; from this the transition is easy to the means by which old age may be rendered comfortable, among which wealth holds a prominent place; this conducts the discussion to the subject of a good conscience, then of justice, by the practice of which a good conscience is preserved. It is shown that to be just forms the basis of individual happiness; that that which renders one man happy, must be equally succesful when applied to many men-to all men; conseqently, that justice constitutes the happiness of states as of individuals. Hence they pass to the consideration of the nature and form of a state, and how it may be administered on just principles; in other words, rendered prosperous and happy.

When the discussion opens there are eleven individuals present, reckoning Kephalos, who, how

ever, soon departs to superintend certain religious rites. But of the ten who remain, few take an active part in what is going forward. There is at first a rush, as it were, of many champions to defend injustice and tyranny against the attacks of Socrates, and the old man feigns to be alarmed for his cause. But by degrees their ardour finds itself checked. The philosopher, whom but a short time before it seemed so easy to overcome, having yielded to the fierce storm of sophistical opposition, returns to the charge, brandishes the arms of an irresistible logic, dislodges them first from one position, then from another, until at length the patrons of tyranny in full rout are driven ignominiously from the field. Then, the ground being cleared, he proceeds to frame his Commonwealth, in a manner totally different from that of polity-builders in general, exhibiting as he proceeds the mode in which society rises out of its elements, as well as the formation, first principles, and gradual developement of go

vernment.

In following out this process many notions are advanced questionable in themselves, or objectionable from their extreme opposition to the opinions current in society.8 Such, for example, as the community of wives and children, and of property, which, though, as has been proved by Sparta and the kingdom of the Nairs, it might be reduced to practice without any material inconvenience, must yet on moral grounds be condemned. But, pass

Rep. V. §. §. 6, 7. 1. 348. ff.-Stallbaum.

ing over this, as unnecessary to be dwelt upon here, I may remark that, however defective the regulations respecting the moral relations of the sexes, children once born are cared for, nurtured, trained, and invested with habits ethical and intellectual, in a manner surpassing whatever has been anywhere else attempted, whether in a real or ideal community. In fact, Plato's system of education practically developed, would, in the course of a few generations, give birth to a race of human beings exceeding in physical force and beauty, in moral grandeur, in political power, in social happiness, everything hitherto known in the form of man. Communities in general bestow no attention on the circumstances connected with the physical formation of their citizens. They appear to consider it of no moment whether the population be powerful or feeble, of good stature or stunted, beautiful or deformed. Or, if such subjects do at wide intervals command some attention from the reflecting few, their meditations have hitherto been barren of great results; for no state, so far as I am aware, has in modern times effected anything towards improving the breed of men, though it be on all hands acknowledged that health and vigour of body exercise an important influence over the intellectual capacity and moral habits of mankind.

Plato, in common with most ancient legislators, attributes extraordinary influence to education; and accordingly, his regulations on the subject are minute and numerous, but calculated of course to create citizens fitted to live in a commonwealth

such as his. On this point Sir Thomas More differs most from Plato, and his inferiority is in exact proportion to the difference. He would appear not to have launched far into those speculations which are conversant with the generation of habits and articles of faith, with the origination of mental movement, with the conversion of individual preferences into general principles of action, in other words, with the gradual transformation of a host of jarring, discordant, selfish, ignorant human units into one grand harmonious whole, actuated by like sentiments, like opinions, like principles, achieving their own happiness by promoting that of others. But in this Plato was preeminently skilled. If he imagined man existing under extraordinary circumstances, he knew, therefore, the arts by which they were to be reconciled to those circumstances; and there can be little doubt, notwithstanding the suppositions of Aristotle, that men educated as they are in the " Republic" would be content to pass their lives in such a state.

It will by no means be possible to enter here into even an outline of this philosophical system, which being framed to occupy a place in a very peculiar order of things, would in its totality be inapplicable to any other. But viewed as a means to a given end, it may safely be pronounced unrivalled. It contains the first attempt made in the world to place woman on a level with man, though in the means imagined for this particular purpose, the philosopher more than once, in my opinion, misses his aim. He, however, establishes the fact,

that setting bodily force aside, woman is designed by nature to be not only the companion, but the peer of man, the participator of his sublimest speculations, his noblest virtues, his patriotism, his valour; and that in those countries where she holds an inferior position, it is the laws and iniquitous institutions that confine her to it,

Socrates had, indeed, very particular reasons to be grateful to women. It was from two of them, Diotima and Aspasia, that he derived, according to his own account, his philosophy, and that matchless style of domestic eloquence, which bore down before it all opposition. The speech of Diotima on love is introduced into the "Banquet." Its tone and character are little in accordance with the idea vulgarly entertained on the education and accomplishments of Hellenic women; but Plato was too exquisite a judge of propriety, too much alive to what was due to himself and to his own reputation, too sensible of how injudicious it would be to outrage probability, to have introduced that speech, or that other of Aspasia in the "Menexenos," had there been the least possible absurdity in attributing such eloquence, or so much profound philosophy, to individuals of that sex.

But however these points may be disposed of, it will be hard to prove that there has ever existed a political community in which women have exercised a greater or more beneficial influence than in the polity of Plato. In all republics, indeed, as Lady Montague acutely remarks, women have their full share, if not something more, in the manage

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