devoted to industry, trade, and money-making. The well-being of the State, as of the individual, is secure only when the relations between these classes are the four cardinal virtues; when the sages rule, and the soldiers and money-makers accept this rule, and when each class strictly confines itself to its own function, so, for example, that the sages do not attempt to fight, the soldiers to make money, or the money-makers to fight or rule. In the Platonic ideal State, accordingly, the three classes dwell apart and have distinct functions. All the power is in the hands of the philosophers, who dwell in lofty isolation, devoted to the contemplation of divine ideas, and descending only through grace to mingle with human affairs, as teachers and absolute rulers, ruling without laws. Their will is enforced by the military class, composed of both sexes, which lives outside the city, devoting itself to physical exercises and the defence of the State. These two classes together constitute the guardians (φύλακες) of the State, and stand to each other in the relation of head and hand. They produce nothing, own nothing, live sparingly, and, indeed, cherish a sovereign contempt for all producing and owning, as well as for those who produce and own. They find their satisfaction in the performance of their functions, and the maintenance of virtue in the State. What small amount of material good they require is supplied to them by the industrial class, which they protect in the enjoyment of the only good it strives after or can appreciate, the good of the appetites. This class, of course, has no power, either directive or executive, being incapable of any. It is, nevertheless, entirely happy in its condition of tutelage, and, as far as virtue can be predicated of sensuality, virtuous, the excesses of sensuality being repressed by the other two classes. Indeed, the great merit which Plato claims for his scheme is, that it secures harmony, and therefore happiness, for all, by placing every individual citizen in the class to which by nature he belongs, that is, in which his nature can find the fullest and freëst expression compatible with the well-being of the whole. Such is Plato's political scheme, marked by the two notorious Greek characteristics, love of harmony and contempt for labor. It is curious to think that it foreshadowed three modern institutions--the ecclesiastical hierarchy, the standing army, and the industrial community, in which, however, the relations of power demanded by Plato are almost reversed, with (it is only fair to say) the result which he foresaw.