_Plato's perfect State_ is according to these considerations certainly something still greater than even the warm-blooded among his admirers believe, not to mention the smiling mien of superiority with which our "historically" educated refuse such a fruit of antiquity. The proper aim of the State, the Olympian existence and ever-renewed procreation and preparation of the genius,--compared with which all other things are only tools, expedients and factors towards realisation--is here discovered with a poetic intuition and painted with firmness. Plato saw through the awfully devastated Herma of the then-existing State-life and perceived even then something divine in its interior. He _believed_ that one might be able to take out this divine image and that the grim and barbarically distorted outside and shell did not belong to the essence of the State: the whole fervour and sublimity of his political passion threw itself upon this belief, upon that desire--and in the flames of this fire he perished. That in his perfect State he did not place at the head _the_ genius in its general meaning, but only the genius of wisdom and of knowledge, that he altogether excluded the inspired artist from his State, that was a rigid consequence of the Socratian judgment on art, which Plato, struggling against himself, had made his own. This more external, almost incidental gap must not prevent our recognising in the total conception of the Platonic State the wonderfully great hieroglyph of a profound and eternally to be interpreted _esoteric doctrine of the connection between State and Genius._ What we believed we could divine of this cryptograph we have said in this preface. THE GREEK WOMAN (Fragment, 1871) Just as Plato from disguises and obscurities brought to light the innermost purpose of the State, so also he conceived the chief cause of the position of the _Hellenic Woman_ with regard to the State; in both cases he saw in what existed around him the image of the ideas manifested to him, and of these ideas of course the actual was only a hazy picture and phantasmagoria. He who according to the usual custom considers the position of the Hellenic Woman to be altogether unworthy and repugnant to humanity, must also turn with this reproach against the Platonic conception of this position; for, as it were, the existing forms were only precisely set forth in this latter conception. Here therefore our question repeats itself: should not the nature and the position of the Hellenic Woman have a _necessary_ relation to the goals of the Hellenic Will?