--_Hesiod_, _Works and Days_, 287.[14] It is the fifth Book, however, which has always excited the greatest interest and controversy, for therein he introduces his Communistic views. Our interest in it is increased by the fact that it is the original of the ideal Communisms of modern writers--the prototype of the _Utopia_ of More, of the _New Atlantis_ of Francis Bacon, the _Oceanica_ of Harrington, and the _Gaudentio_ of Berkeley, &c. In maintaining the perfect natural equality of women to men,[15] and insisting upon an identity of education and training, he advances propositions which perhaps only the more advanced of the assertors of women’s rights might be prepared to entertain. Whatever may have been said by the various admirers of Plato, who have been anxious to present his political or social views in a light which might render them less in conflict with modern Conservatism, there can be no doubt for any candid reader of the _Republic_ that the author published to the world his _bonâ fide_ convictions. One of the _dramatis personæ_ of the dialogue, while expressing his concurrence in the Communistic legislation of Sokrates, at the same time objects to the difficulty of realising it in actual life, and desires Sokrates to point out whether, and how, it could be really practicable. Whereupon Sokrates (who it is scarcely necessary to remark, is the convenient mouthpiece of Plato) replies: “Do you think any the worse of an artist who has painted the _beau idéal_ of human beauty, and has left nothing wanting in the picture, because he cannot prove that such a one as he has painted might possibly exist? Were not we, likewise, proposing to construct, in theory, the pattern of a perfect State? Will our theory suffer at all in your good opinion if we cannot prove that it is _possible_ for a city to be organised in the manner proposed?”