The architecture of the city will in some degree correspond to this social division. It will naturally fall into three divisions, military, religious, and civil. First of all, a city must have walls. These should have towers and bastions at proper distances, and be made as attractive as possible. The temples of the gods and the offices of the chief magistrates should, if possible, stand together on a fortified citadel, conspicuously dominating the entire city. Adjoining this ought to be the Freemen's Square, reserved entirely for the ruling class, and unencumbered by business or wares of any sort. Here ought to stand the gymnasium for the older citizens, who will thus be brought into contact with the magistrates and inspired with "true reverence and freemen's fear." The market-square must be placed so as to be convenient for the reception of goods both from sea and land. This comprehends all the civil architecture except the mess-halls, of which we shall better speak in the next paragraph. The mode of life of the ruling class will necessarily differ widely from that of the ruled. About the latter Aristotle has nothing to say. He hopes for little from that class beyond the possibility of being held in contented subordination. As it has no political life, all that is left to it is the life of the family. The ruling class, on the contrary, live to a large extent in public, and on public funds. They exercise in public gymnasia and eat at public tables. The chief magistrates have their mess-hall in the citadel; the priests have theirs close to the temples; the magistrates, who preside over business matters, streets, and markets, have theirs near the market-square, while those who attend to the defences of the city have tables in the towers. When not engaged in public business, the citizens may meet in the Freemen's Square and enjoy an open-air _conversazione_, with music, poetry, and philosophy, in a word, διαγωγή, for which our language has no even approximate equivalent (see p. 33). In proportion as they advance in years, the citizens enjoy more and more διαγωγή, which, indeed, is regarded as the end of life, here and hereafter. The government is entirely in the hands of the free citizens, the legislative and deliberative power being in those of the elders; the executive power, civil and military, in those of the younger portion. It is curious that, though Aristotle regards this as the best possible arrangement under ordinary circumstances, he nevertheless believes that the happiest condition for a State would be to be governed by some divine or heroic man, far superior to all the others in wisdom and goodness. He plainly considers Pisistratus to have been one such man, and he perhaps hoped that Alexander might be another.