There is yet another thread which is interwoven in the texture of the work; for the Republic is not only a Dorian State, but a Pythagorean league. The ‘way of life’ which was connected with the name of Pythagoras, like the Catholic monastic orders, showed the power which the mind of an individual might exercise over his contemporaries, and may have naturally suggested to Plato the possibility of reviving such ‘mediaeval institutions.’ The Pythagoreans, like Plato, enforced a rule of life and a moral and intellectual training. The influence ascribed to music, which to us seems exaggerated, is also a Pythagorean feature; it is not to be regarded as representing the real influence of music in the Greek world. More nearly than any other government of Hellas, the Pythagorean league of three hundred was an aristocracy of virtue. For once in the history of mankind the philosophy of order or (Greek), expressing and consequently enlisting on its side the combined endeavours of the better part of the people, obtained the management of public affairs and held possession of it for a considerable time (until about B.C. 500). Probably only in States prepared by Dorian institutions would such a league have been possible. The rulers, like Plato’s (Greek), were required to submit to a severe training in order to prepare the way for the education of the other members of the community. Long after the dissolution of the Order, eminent Pythagoreans, such as Archytas of Tarentum, retained their political influence over the cities of Magna Graecia. There was much here that was suggestive to the kindred spirit of Plato, who had doubtless meditated deeply on the ‘way of life of Pythagoras’ (Rep.) and his followers. Slight traces of Pythagoreanism are to be found in the mystical number of the State, in the number which expresses the interval between the king and the tyrant, in the doctrine of transmigration, in the music of the spheres, as well as in the great though secondary importance ascribed to mathematics in education.