improvements in the breed for the loss of the best things in life. The greatest regard for the weakest and meanest of human beings—the infant, the criminal, the insane, the idiot—truly seems to us one of the noblest results of Christianity. We have learned, though as yet imperfectly, that the individual man has an endless value in the sight of God, and that we honor Him when we honor the darkened and disfigured image of Him (cp. “Laws” xi. 931 A). This is the lesson which Christ taught in a parable when he said, “Their angels do always behold the face of my Father which is in heaven.” Such lessons are only partially realized in any age; they were foreign to the age of Plato, as they have very different degrees of strength in different countries or ages of the Christian world. To the Greek the family was a religious and customary institution binding the members together by a tie inferior in strength to that of friendship, and having a less solemn and sacred sound than that of country. The relationship which existed on the lower level of custom, Plato imagined that he was raising to the higher level of nature and reason; while from the modern and Christian point of view we regard him as sanctioning murder and destroying the first principles of morality.
The great error in these and similar speculations is that the difference between man and the animals is forgotten in them. The human being is regarded with the eye of a dog or bird-fancier (v. 459 A), or at best of a slave-owner; the higher or human qualities are left out. The breeder of animals aims chiefly at size or speed or strength; in a few cases at courage or temper; most often the fitness of the animal for food is the great desideratum. But mankind are not bred to be eaten, nor yet for their superiority in fighting or in running or in drawing carts. Neither does the improvement of the human race consist merely in the increase of the bones and flesh, but in the growth and enlightenment of the mind. Hence there must be “a marriage of true minds” as well as of bodies, of imagination and reason as well as of lusts and instincts. Men and women without feeling or imagination are justly called brutes; yet Plato takes away these qualities and puts nothing in their place, not even the desire of a noble offspring, since parents are not to know their own children. The most important transaction of social life, he who is the idealist philos-
