It must, however, be borne in mind that Plato’s object in this whole passage in the _Republic_ was, perhaps, not so much to analyse the conditions of early society as to illustrate the importance of the division of labour, the shibboleth of his political economy, by showing what a powerful factor it must have been in the most primitive as well as in the most complex states of society; just as in the _Laws_ he almost rewrites entirely the history of the Peloponnesus in order to prove the necessity of a balance of power. He surely, I mean, must have recognised himself how essentially incomplete his theory was in taking no account of the origin of family life, the position and influence of women, and other social questions, as well as in disregarding those deeper motives of religion, which are such important factors in early civilisation, and whose influence Aristotle seems to have clearly apprehended, when he says that the aim of primitive society was not merely life but the higher life, and that in the origin of society utility is not the sole motive, but that there is something spiritual in it if, at least, ‘spiritual’ will bring out the meaning of that complex expression _τὸ καλόν_. Otherwise, the whole account in the _Republic_ of primitive man will always remain as a warning against the intrusion of _a priori_ speculations in the domain appropriate to induction. Now, Aristotle’s theory of the origin of society, like his philosophy of ethics, rests ultimately on the principle of final causes, not in the theological meaning of an aim or tendency imposed from without, but in the scientific sense of function corresponding to organ. ‘Nature maketh no thing in vain’ is the text of Aristotle in this as in other inquiries. Man being the only animal possessed of the power of rational speech is, he asserts, by nature intended to be social, more so than the bee or any other gregarious animal. He is _φύσει πολιτικός_, and the national tendency towards higher forms of perfection brings the ‘armed savage who used to sell his wife’ to the free independence of a free state, and to the _ἰσότης τοῦ ἄρχειν καὶ τοῦ ἄρχεσθαι_, which was the test of true citizenship. The stages passed through by humanity start with the family first as the ultimate unit. The conglomeration of families forms a village ruled by that patriarchal sway which is the oldest form of government in the world, as is shown by the fact that all men count it to be the constitution of heaven, and the villages are merged into the state, and here the progression stops. For Aristotle, like all Greek thinkers, found his ideal within the walls of the _πόλις_, yet perhaps in his remark that a united Greece would rule the world we may discern some anticipation of that ‘federal union of free states into one consolidated empire’ which, more than the _πόλις_, is to our eyes the ultimately perfect polity.