which different nations or States have a place. His city is equipped for war rather than for peace, and this would seem to be justified by the ordinary condition of Hellenic States. The myth of the earth-born men is an embodiment of the orthodox tradition of Hellas, and the allusion to the four ages of the world is also sanctioned by the authority of Hesiod and the poets. Thus we see that the Republic is partly founded on the ideal of the old Greek polis, partly on the actual circumstances of Hellas in that age. Plato, like the old painters, retains the traditional form, and like them he has also a vision of a city in the clouds.
There is yet another thread which is interwoven in the texture of the work; for the Republic is not only a Dorian State, but a Pythagorean league. The “way of life” which was connected with the name of Pythagoras, like the Catholic monastic orders, showed the power which the mind of an individual might exercise over his contemporaries, and may have naturally suggested to Plato the possibility of reviving such “mediæval institutions.” The Pythagoreans, like Plato, enforced a rule of life and a moral and intellectual training. The influence ascribed to music, which to us seems exaggerated, is also a Pythagorean feature; it is not to be regarded as representing the real influence of music in the Greek world. More nearly than any other government of Hellas, the Pythagorean league of 300 was an aristocracy of virtue. For once in the history of mankind the philosophy of order or κόσμος, expressing and consequently enlisting on its side the combined endeavors of the better part of the people, obtained the management of public affairs and held possession of it for a considerable time (until about B.C. 500). Probably only in States prepared by Dorian institutions would such a league have been possible. The rulers, like Plato’s φύλακες, were required to submit to a severe training in order to prepare the way for the education of the other members of the community. Long after the dissolution of the order, eminent Pythagoreans, such as Archytas of Tarentum, retained their political influence over the cities of Magna Græcia. There was much here that was suggestive to the kindred spirit of Plato, who had doubtless meditated deeply on the “way of life of Pythagoras” (“Rep.” x. 600 B) and his followers. Slight traces of Pythagorean-
