PLATO. 77 



arms had obtained, in consequence of sacrificing to vulgar conceptions 

 of interest and policy, and to an overweening ambition, the duty of 

 self-command and the eternal principles of justice. 1 



Plato perceived the inconveniences resulting from the Cretan and 

 Lacedaemonian system of public messes and of naked exercises ; yet he 

 seemed to think that convivial meetings under proper directions might 

 be of great service both in promoting humanity and fellowship, and in 

 discovering the true characters of individuals. 2 He defined education 

 to be that which qualifies men to become good citizens, and renders 

 them fit to govern or to obey. 3 He thought it most important that 

 the early principles instilled into the minds of youth should be those 

 of strict moral virtue, and considered that if poems and fables early 

 taught were able to impress the mind through life with a belief of the 

 most improbable fictions, that the same means might be applied with 

 not less success for inculcating realities and important truths. 4 Wine, 

 he was so far from prohibiting, that he recommended the moderate use 

 of it from eighteen to forty, and after that age a more free indulgence. 5 

 He considered idleness as the bane of all virtue, and urged to industry 

 as the grand source not only of wealth but of happiness. 6 He per- 

 ceived with great clearness the advantages resulting from the sub- 

 division of labour, and pointed out the necessity and natural progress 

 of such subdivision in proportion as civilization advances. 7 As to 

 crimes, Plato considered them as originating in a love of pleasure, in 

 passion, or in ignorance and folly. 8 He esteemed it the duty of every 

 citizen to respect the established religion of the country, and he recom- 

 mended that the religious ceremonies should be accompanied with fes- 

 tivities, and be enlivened by the association of songs and dances. 9 It 

 may, however, be incidentally remarked, as a strong argument against 

 the opinions which many have entertained in modern times of the 

 nature of the Orphic and Bacchic mysteries, that Plato misses no op- 

 portunity of animadverting on the verses which were current under the 

 name of Orpheus, 10 and that he excludes the Bacchic dance, as some- 

 thing unaccountable and unsuited to any purpose of policy, from any 

 new state that may be established, and barely tolerates it in any old 

 state, in which it may happen already to exist among ancient usages. 11 

 Plato observes, too, on the necessity of accommodating laws to the 

 character and prevailing temper of the inhabitants, and remarks that 



1 De Legg. lib. ii. * Ibid. lib. viii. 3 Ibid. lib. ii. 



4 Ibid. lib. ii. s Ibid. lib. ii. 6 Ibid. lib. vii. 



7 De Republic*, lib. i. 8 De Legg. lib. ix. Ibid. lib. ix. 



10 De Republic^, lib. ii. 

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