Shaftesbury contends that the admiration and love of order, in whatever kind, is “naturally improving to the temper, advantageous to social affection, and highly assistant to virtue—which is itself no other than the love of order and beauty in society.” In the meanest subjects of the world, he goes on to say, the appearance of order gains upon the mind, and draws the affections towards it. “For ’tis impossible that such a Divine order should be contemplated without ecstasy and rapture; since in the common subjects of science, and the liberal arts, whatever is according to just harmony and proportion is so transporting to those who have any knowledge or practice in the kind.” In another place he elaborates the thesis, that whatever things have order, have unity of design, and concur in one, and are parts constituent of one whole—just as a symphony is a certain system of proportioned sounds. It is noteworthy that Pythagoras deduced his celebrated theory of the music of the spheres from his assumption that everything in the great arrangement (κόσμος) which he called the world must be harmoniously arranged (and that, accordingly, the planets were at the same relative distance as the divisions of the monochord, etc.) Divine as the philosophy of Plato is commonly esteemed, there are, on the other hand, occasional glimpses in it of what one of his commentators calls the “appalling doctrine” that God alternately governs and forsakes the world—the world when he forsakes it, suddenly changing its orbit, so that all things are in disorder, and mundane existence is totally disarranged: “only after some time do things settle down to a sort of order, though of a very imperfect kind.” Spinoza takes order to be a thing of the imagination, as also he does right and wrong, useful and hurtful—these being merely such, he argues, in relation to us. But this would not prevent him, from his stand-point, assenting to the ethical import of order—as expounded for instance by the Shakspearian Ulysses: “The heavens themselves, the planets, and this centre, Observe degree, priority, and place, ... Office, and custom, in all line of order.... Take but degree away, untune that string, And hark, what discord follows! each thing meets In mere oppugnancy.” Order, writes Southey, is the sanity of the mind, the health of the body, the peace of the city, the security of the State. Diogenes held with the Dorian lawgivers, that order (κόσμος) is the basis of civil government. As the beams to a house, it has been said, as the bones to the microcosm of man, so is order to all things. Balzac is treating of _harmonie politique_ when he says that harmony is the poetry of order, and that “the peoples” have a keen need of order. The racy author of the “Biglow Papers” discourses in his shrewd, homely style, on the indispensableness (not that he uses such a word) of orderly established law:—