physical superiority was to be attributed chiefly, not to their marriage customs, but to their temperance and training. He did not reflect that Sparta was great, not in consequence of the relaxation of morality, but in spite of it, by virtue of a political principle stronger far than existed in any other Grecian State. Least of all did he observe that Sparta did not really produce the finest specimens of the Greek race. The genius, the political inspiration of Athens, the love of liberty all that has made Greece famous with posterity, were wanting among the Spartans. They had no Themistocles, or Pericles, or Æschylus, or Sophocles, or Socrates, or Plato. The individual was not allowed to appear above the State; the laws were fixed, and he had no business to alter or reform them. Yet whence has the progress of cities and nations arisen, if not from remarkable individuals, coming into the world we know not how, and from causes over which we have no control? Something too much may have been said in modern times of the value of individuality. But we can hardly condemn too strongly a system which, instead of fostering the scattered seeds or sparks of genius and character, tends to smother and extinguish them.
Still, while condemning Plato, we must acknowledge that neither Christianity nor any other form of religion and society has hitherto been able to cope with this most difficult of social problems, and that the side from which Plato regarded it is that from which we turn away. Population is the most untamable force in the political and social world. Do we not find, especially in large cities, that the greatest hindrance to the amelioration of the poor is their improvidence in marriage?—a small fault truly, if not involving endless consequences. There are whole countries, too, such as India, or, nearer home, Ireland, in which a right solution of the marriage question seems to lie at the foundation of the happiness of the community. There are too many people on a given space, or they marry too early and bring into the world a sickly and half-developed offspring; or owing to the very conditions of their existence, they become emaciated and hand on a similar life to their descendants. But who can oppose the voice of prudence to the “mightiest passions of mankind” (“Laws” viii. 835 C), especially when they have been licensed by custom and religion? In addition to the influences of education, we seem to
