[Greek: ho de anexetastos bios ou biotos], said Socrates--a life unsifted is a life unspent. Because the Athenians really believed this, because they saw dimly that good states of mind, not wealth nor comfort nor power nor prestige--which are but means--but states of mind, which alone are good in themselves, are the proper end of existence, they refused to sacrifice individual liberty to any god of efficiency. It was to the mind of the individual they looked for absolute good: the state was but a means. Therefore at Athens, after twenty years of stultifying war, the right of the individual to free expression and self-development was scrupulously respected. In this truly liberal atmosphere vivid and original characters grew and flourished, thought and felt, and of their thoughts and feelings have left such record as still charms and tantalizes less fortunate generations. This belief in personal liberty, this respect for the individual mind as the sole source of truth and beauty, made possible Athens, a small short-lived state in the distant past, an ideal towards which the best minds are ever looking back, the glory and grand achievement of the Western world.[11] Our enthusiasm for that Athenian spirit, which respected art and gave free rein to criticism even at the most desperate moment of the city's history, has carried us a little, but only a little, away from the matter in hand--the political ideas of the _Lysistrata_. Political wisdom, like human folly, seems to obey a law known to men of science as "the Conservation of Energy"--quantity and quality are permanent, form alone changes. It is the Aristophanic method that differs so greatly from that of most modern satirists. For Aristophanes does not confine himself to driving the blade of his wit into the rotten parts of a bad case; he does not score intellectual points only. His method is more fundamental. A clever controversialist can always find joints in the harness of his foe. When Mr. Shaw meets Mr. Belloc in public controversy it is hard to say which makes the greater number of hits. Even harder is it to say that the cause of truth has been much advanced. One may hold, fairly enough, that both sides have been made ludicrous; but it is still fairer to admit that neither has been utterly discredited. If Aristophanes never succeeded in ruining a party, at least he succeeded in discrediting some pestilent opinions. This he did, not so much by a brisk display of intellectual handiness, as by showing that a pompous superstructure was baseless. He makes us feel a position to be absurd, instead of merely thinking certain things in it silly.