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 him. In the atmosphere of such speculations as this, Plato looms very large indeed, and in view of what we owe to him, it seems reasonable that we should hesitate before dismissing, as a thing prohibited and evil, a type of marriage that he made almost the central feature in the organisation of the ruling class, at least, of his ideal State. He was persuaded that the narrow monogamic family is apt to become illiberal and anti-social, to withdraw the imagination and energies of the citizen from the services of the community as a whole, and the Roman Catholic Church has so far indorsed and substantiated his opinion as to forbid family relations to its priests and significant servants. He conceived of a poetic devotion to the public idea, a devotion of which the mind of Aristotle, as his criticisms of Plato show, was incapable, as a substitute for the warm and tender but illiberal emotions of the home. But while the Church made the alternative to family ties celibacy and participation in an organisation, Plato was far more in accordance with modern ideas in perceiving the disadvantage that would result from precluding the nobler types of character from offspring. He sought a way to achieve progeny, therefore, without the narrow concentration of the sympathies about the home, and he found it in a multiple marriage in which every member of the governing class was considered to be married to all the others. But the detailed operation of this system he put tentatively and very obscurely. His suggestions have the experimental inconsistency of an in-