1. Before we speak of the form of government which prevailed in the Doric states, it will be necessary to set aside all modern ideas respecting the origin, essence, and object of a state; namely, that it is an institution for protecting the persons and property of the individuals contained in it. We shall approach nearer to the ancient notion, if we consider the essence of a state to be, that by a recognition of the same opinions and principles, and the direction of actions to the same ends, the whole body become, as it were, one moral agent. Such an unity of opinions and actions can only be produced by the ties of some natural affinity, such as of a nation, a tribe, or a part of one: although in process of time the meaning of the terms _state_ and _nation_ became more distinct. The more complete the unity of feelings and principles is, the more vigorous will be the common exertions, and the more comprehensive the notion of the state. As this was in general carried to a wider extent among the Greeks than by modern nations, so it was perhaps nowhere so strongly marked as in the Dorian states, whose national views with regard to political institutions were most strongly manifested in the government of Sparta. Here the plurality of the persons composing the state was most completely reduced to unity; and hence the life of a Spartan citizen was chiefly concerned in public affairs. The greatest freedom of the Spartan, as well as of the Greeks in general, was only to be a living member of the body of the state; whereas that which in modern times commonly receives the name of liberty, consists in having the fewest possible claims from the community; or in other words, in dissolving the social union to the greatest degree possible, as far as the individual is concerned. What the Dorians endeavoured to obtain in a state was good order, or κόσμος, the regular combination of different elements. The expression of king Archidamus in Thucydides,(1) that “it is most honourable, and at the same time most secure, for many persons to show themselves obedient to the same order (κόσμος),” was a fundamental principle of this race. And hence the Spartans honoured Lycurgus so greatly, as having instituted the existing order of things (κόσμος):(2) and called his son by the laudatory title of Eucosmus.(3) For the same reason the supreme magistrate among the Cretans was called Cosmus; among the Epizephyrian Locrians, Cosmopolis. Thus this significant word expresses the spirit of the Dorian government, as well as of the Dorian music and philosophy.(4) With this desire to obtain a complete uniformity, an attempt after stability is necessarily connected. For an unity of this kind having been once established, the next object is to remove whatever has a tendency to destroy it, and to repress all causes which may lead to a change: yet an attempt to exclude all alteration is never completely successful: partly on account of the internal changes