There is a passage in Xenophon describing how, one summer night, in 405 B. C., people in Athens heard a cry of wailing, an _oimôgê_, making its way up between the long walls from the Piraeus, and coming nearer and nearer as they listened. It was the news of the final disaster of Kynoskephalai, brought at midnight to the Piraeus by the galley Paralos. 'And that night no one slept. They wept for the dead, but far more bitterly for themselves, when they reflected what things they had done to the people of Mêlos, when taken by siege, to the people of Histiaea, and Skîonê and Torônê and Aegîna, and many more of the Hellenes.'[79:1] The echo of that lamentation seems to ring behind most of the literature of the fourth century, and not the Athenian literature alone. Defeat can on occasion leave men their self-respect or even their pride; as it did after Chaeronea in 338 and after the Chremonidean War in 262, not to speak of Thermopylae. But the defeat of 404 not only left Athens at the mercy of her enemies. It stripped her of those things of which she had been inwardly most proud; her 'wisdom', her high civilization, her leadership of all that was most Hellenic in Hellas. The 'Beloved City' of Pericles had become a tyrant, her nature poisoned by war, her government a by-word in Greece for brutality. And Greece as a whole felt the tragedy of it. It is curious how this defeat of Athens by Sparta seems to have been felt abroad as a defeat for Greece itself and for the hopes of the Greek city state. The fall of Athens mattered more than the victory of Lysander. Neither Sparta nor any other city ever attempted to take her place. And no writer after the year 400 speaks of any other city as Pericles used to speak of fifth-century Athens, not even Polybius 250 years later, when he stands amazed before the solidity and the 'fortune' of Rome. The city state, the Polis, had concentrated upon itself almost all the loyalty and the aspirations of the Greek mind. It gave security to life. It gave meaning to religion. And in the fall of Athens it had failed. In the third century, when things begin to recover, we find on the one hand the great military monarchies of Alexander's successors, and on the other, a number of federations of tribes, which were generally strongest in the backward regions where the city state had been least developed. Τὸ κοινὸν τῶν Αἰτωλῶν or τῶν Ἀχαιῶν had become more important than Athens or Corinth, and Sparta was only strong by means of a League.[80:1] By that time the Polis was recognized as a comparatively weak social organism, capable of very high culture but not quite able, as the Covenant of the League of Nations expresses it, 'to hold its own under the strenuous conditions of modern life'. Besides, it was not now ruled by the best citizens. The best had turned away from politics.