To the Spartan type the ideal State reverts in the first decline; and the character of the individual timocrat is borrowed from the Spartan citizen. The love of Lacedæmon not only affected Plato and Xenophon, but was shared by many undistinguished Athenians; there they seemed to find a principle which was wanting in their own democracy. The εὐκοσμία of the Spartans attracted them, that is to say, not the goodness of their laws, but the spirit of order and loyalty which prevailed. Fascinated by the idea, citizens of Athens would imitate the Lacedæmonians in their dress and manners; they were known to the contemporaries of Plato as “the persons who had their ears bruised,” like the Roundheads of the commonwealth. The love of another church or country when seen at a distance only, the longing for an imaginary simplicity in civilized times, the fond desire of a past which never has been, or of a future which never will be—these are aspirations of the human mind which are often felt among ourselves. Such feelings meet with a response in the “Republic” of Plato.
But there are other features of the Platonic “Republic,” as, for example, the literary and philosophical education, and the grace and beauty of life, which are the reverse of Spartan. Plato wishes to give his citizens a taste of Athenian freedom as well as of Lacedæmonian discipline. His individual genius is purely Athenian, although in theory he is a lover of Sparta; and he is something more than either—he has also a true Hellenic feeling. He is desirous of humanizing the wars of Hellenes against one another; he acknowledges that the Delphian god is the grand hereditary interpreter of all Hellas. The spirit of harmony and the Dorian mode are to prevail, and the whole State is to have an external beauty which is the reflex of the harmony within. But he has not yet found out the truth which he afterwards enunciated in the “Laws” (i. 628 D)—that he was a better legislator who made men to be of one mind than he who trained them for war. The citizens, as in other Hellenic States, democratic as well as aristocratic, are really an upper class; for, although no mention is made of slaves, the lower classes are allowed to fade away into the distance, and are represented in the individual by the passions. Plato has no idea either of a social State in which all classes are harmonized, or of a federation of Hellas or the world in
