P. 425. Fine satire on the Athenians, and on their demagogues.

P. 428. The political wisdom of the new-formed state is seated in the magistracy.

P. 429. Its bravery is seated in the soldiery: in what it consists.

P. 430. The nature of temperance: the expression 1 of subduing one's self, is explained; when reason, the superiour part of the mind, preserves its empire over the inferiour, that is, over our passions and desires. The temperance of the new republick, whose wisdom and valour (in the hands of the soldiery) exercise a just power over the inferiour people by their own consent, is described.

P. 433. Political justice distributes to every one his proper province of action, and prevents each from encroaching on the other.

P. 435. Justice in a private man: its similitude to the former is stated. The three distinct 2 faculties of 1 See De Legib. L. 1. p. 626. 2 De Republ. L. 9. p. 580.

NOTES.

P. 427. Tov Oupaλov.] See Pausan. Phocic.

429. 'Aλovpya.] Cloths dyed purple would bear washing with soap (μετα ῥυμματων), without losing their bloom, το άνθος 430. ETI Kαov diïμev.] As he has done in the Laches.

433. Και ταυτη αρα ποιητού οικείου τε και ἑαυτοῦ. ] Perhaps we should read, του ποιειν το οικειον τε και το ἑαυτοῦ, &c. i.e. ἡ OLKELOжpayiα, as he afterwards calls it.

435. The Scythians, the Thracians, and other northern nations (o Kaтa тоν аvw тожоν, and, as Virgil says, "Mundus ut ad Scythiam Riphæasque arduus arces Assurgit, &c.) were distinguished by their ferocity, the Greeks by their curiosity and

the soul, namely, appetite, or desire, reason, and indignation; or the concupiscible, the rational, and the irascible, are described.

P. 441. The first made to obey the second, and the third to assist and to strengthen it. Fortitude is the proper virtue of the irascible, wisdom of the rational, and temperance of the concupiscible, preserving a sort of harmony and consent between the three.

P. 443. Justice is the result of this union, maintaining each faculty in its proper office.

P. 444. The description1 of injustice.

P. 445. The uniformity of virtue, and the infinite variety of vice. Four more distinguished kinds of it are enumerated, whence arise four 2 different kinds of bad government.

1 V. Plat. Sophist. p. 223.

2 Vid. Plat. Politicum, p. 291.

NOTES.

love of knowledge, and the Phœnicians and Egyptians by their desire of gain. (See de Legibus, L. 5. p. 747.) Plato marks the threefold distinction of men in these words; Εισιν ανθρωπων τριττα γενη ̇ φιλοσοφον, φιλονεικος, φιλοκερδες. p. 581.

439. The story of Leontius the son of Aglaïon.

Ib. Anuelw.] The place in which the bodies of malefactors were exposed, so called.

Ib. To Bopelov.] See the Gorgias, p. 453.

DE REPUBLICA.

BOOK V.*

HEADS OF THE FIFTH DIALOGUE.

P. 451. On the education of the women. There is no natural difference between the sexes, but in point of strength; their exercises, therefore, both of body and mind, are to be alike, as are their employments in the state.

* It is probable that this (the 5th) book of the Пoreial and perhaps the 3rd. were written when Plato was about thirtyfive years old, for he says in his 7th Epistle, (speaking of himself before his first voyage into Sicily) Λεγειν τε ηναγκασθην, επαινων την ορθην φιλοσοφίαν, &c. p. 326 ; and Aulus Gellius says, "Quod Xenophon inclito illi operi Platonis, quod de optimo statu reipublicæ civitatisque administrandæ scriptum est, lectis ex eo duobus fere libris, qui primi in vulgus exierant, opposuit contra, scripsitque diversum regiæ administrationis genus, quod Пaideias Kupov inscriptum est, &c. L. 14. c. 3. I know not how ancient the division of this work into ten books may be; but there is no reason at all for it, the whole being one continued conversation.

NOTES ON THE GREEK TEXT.

P. 450. Xpvooxonσovтas olel.] A proverbial expression used of such as are idly employed, or sent (as we say) on a fool's errand. See Erasmi Adagia, Aurifex.

VOL. IV.

R

P. 452. Custom is forced in time to submit to reason. The sight of men exercising1 naked, was once held indecent in Greece, till the Cretans first, and then the Lacedæmonians, introduced it: it is still held scandalous by the Persians, and by other barbarians.

Ρ. 454. When the entire sexes are compared with each other, the female is doubtless the inferior: but, in individuals, the woman has often the advantage of the

man.

P. 456. Choice of the female soldiery. (αἱ Φυλακειαι.) P. 457. Wives in common to all men of the same class. Their times of meeting to be regulated on solemn days accompanied with solemn ceremonies and sacrifices, by the magistracy, who are to contrive by lots

1 Εγυμνώθησαν τε πρωτοι οι Λακεδαιμονιοι, και ες το φανερον αποδύντες, λιπα μετα του γυμναζεσθαι ηλειψαντο ̇ το δε παλαι εν τω Ολυμπιακω αγωνι διαζωματα εχοντες περι τα αιδοια δι αθληται ηγωνίζοντο, και ου πολλα ετη επειδη πεπαυται, &c. See Thucyd. L. 1. c. 6. This change is said to have been made about the 32d Olymp. See also Etymolog. in Γυμνασιαι and Schol. ad Hom. Il. Ψ.

NOTES.

Ρ. 452. Των χαριεντων σκωμματα.] Vid. Platon. Politicum. p. 266.

454. The difficulty of avoiding disputes merely about words. Η γενναια δυναμις της αντιλογικής τέχνης. Δοκουσι γαρ μοι εις αυτην και ακοντες εμπιπτειν, και οιεσθαι ουκ ερίζειν, αλλα διαλεγεσθαι, δια το μη δυνασθαι κατ' ειδη διαιρουμενοι το λεγομενον επισκοπείν, αλλα, κατ' αυτο το ονομα, διώκειν του λεχθεντος την εναντιωσιν, εριδι ου διαλέκτω προς αλληλους χρωμενοι.

457. Ατελη του γελοιου. ] An allusion to some passage of a poet; and also to some comick writer, perhaps Aristophanes or Epicrates, who had ridiculed this institution.

(the secret management of which is known to them alone) that the best and bravest of the men may be paired with women of like qualities, and that those, who are less fit to breed, may come together very seldom.

P. 460. Neither fathers nor mothers are to know their own children, which, when born, are to be conveyed to a separate part of the city, and there (so many of them as the magistrate shall choose) to be brought up by nurses appointed for that purpose.

The time of propagation to be limited, in the men from thirty years of age to fifty-five, in the women from twenty to forty. No children born of parents

NOTES.

P. 458. The following is so just a description of the usual contemplations of indolent persons, especially if they have some imagination, that I cannot but transcribe it. Eaσov μe éopraσai, ώσπερ οι αργοι την διανοιαν ειωθασιν ἑστιασθαι ὑφ ̓ ἑαυτων, οταν μονοι πορευωνται· και γαρ δι τοιουτοι που, πριν εξευρειν τινα τροπον εσται τι ών επιθυμοῦσι, τουτο παρεντες, ίνα μη καμνωσι βουλευομενοι περι του δυνατου, και μη, θεντες ὡς ὑπαρχον ὁ βουλονται, ηδη τα λοιπα διαταττουσι, και χαιρουσι διεξιόντες δια δρασουσι γενομένου, αργον και αλλως ψυχην ετι αργοτεραν ποιούντες.

460. This was actually the practice of Sparta, (See Plutarch in Lycurgo) where the old men of each tribe sate in judgment on the new-born infants, and, if they were weakly or deformed, ordered them to be cast into a deep cavern, near mount Taygetus!!! Thence also are borrowed the prohibition of gold and silver, the voσitia, or custom of eating together in publick, the naked exercises of the women, the community of goods, the general authority of the old men over the young, the simplicity of musick and of diet, the exemption of the soldiery from all other business, and most of the fundamental institutions in Plato's republick, as Plutarch observes in his Lycurgus.