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anger。 This was a notion that clashed with the spirit of Greek liberty； hence Plato＇20＇ in his Laws orders a citizen to be punished if he attempts to concern himself with trade。
Thus in the Greek republics the magistrates were extremely embarrassed。 They would not have the citizens apply themselves to trade； to agriculture； or to the arts； and yet they would not have them idle。＇21＇ They found； therefore； employment for them in gymnic and military exercises； and none else were allowed by their institution。＇22＇ Hence the Greeks must be considered as a society of wrestlers and boxers。 Now； these exercises having a natural tendency to render people hardy and fierce； there was a necessity for tempering them with others that might soften their manners。＇23＇ For this purpose； music； which influences the mind by means of the corporeal organs； was extremely proper。 It is a kind of medium between manly exercises； which harden the body； and speculative sciences； which are apt to render us unsociable and sour。 It cannot be said that music inspired virtue； for this would be inconceivable： but it prevented the effects of a savage institution； and enabled the soul to have such a share in the education as it could never have had without the assistance of harmony。
Let us suppose among ourselves a society of men so passionately fond of hunting as to make it their sole employment； they would doubtless contract thereby a kind of rusticity and fierceness。 But if they happen to imbibe a taste for music； we should quickly perceive a sensible difference in their customs and manners。 In short； the exercises used by the Greeks could raise but one kind of passions； viz。； fierceness； indignation； and cruelty。 But music excites all these； and is likewise able to inspire the soul with a sense of pity； lenity； tenderness； and love。 Our moral writers； who declaim so vehemently against the stage； sufficiently demonstrate the power of music over the mind。
If the society above mentioned were to have no other music than that of drums； and the sound of the trumpet； would it not be more difficult to accomplish this end than by the more melting tones of softer harmony？ The ancients were therefore in the right when； under particular circumstances； they preferred one mode to another in regard to manners。
But some will ask； why should music be pitched upon as preferable to any other entertainment？ It is because of all sensible pleasures there is none that less corrupts the soul。 We blush to read in Plutarch＇24＇ that the Thebans； in order to soften the manners of their youth； authorised by law a passion which ought to be proscribed by all nations。
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1。 See d'Aubigny's History。
2。 We mention here what actually is； and not what ought to be； honour is a prejudice； which religion sometimes endeavours to remove； and at other times to regulate。
3。 Politics； i。 13。
4。 Philopoemen obliged the Laced？monians to change their manner of educating their children； being convinced that if he did not take this measure they would always be noted for their magnanimity。 Plutarch； Philopoemen。 See Livy； xxxviii。
5。 She defended her laws and liberty for the space of three years。 See the 98th； 99th； and 100th book of Livy； in Florus's epitome。 She made a braver resistance than the greatest kings。
6。 Florus； i。 16。
7。 In fece Romuli。 Cicero； Letters to Atticus； ii。 1。
8。 The Indians of Paraguay do not depend on any particular lord； they pay only a fifth of the taxes； and are allowed the use of firearms to defend themselves。
9。 Plutarch in his Questions Concerning the Greek Affairs； xxix。
10。 Such as were formerly the cities of Greece。
11。 Republic； iv。
12。 Politics； viii。 5。
13。 Pelopidas。
14。 Plato； in his seventh book of Laws； says that the pr？fectures of music and gymnic exercises are the most important employments in the city； and； in his Republic； iii； Damon will tell you； says he； what sounds are capable of corrupting the mind with base sentiments； or of inspiring the contrary virtues。
15。 Memorabilia； v。
16。 Politics； iii。 4。
17。 Diophantes； says Aristotle； Politics； ii。 7； made a law formerly at Athens； that artisans should be slaves to the republic。
18。 Plato； likewise； and Aristotle require slaves to till the land； Laws； viii。 Politics； vii。 10。 True it is that agriculture was not everywhere exercised by slaves： on the contrary； Aristotle observes the best republics were those in which the citizens themselves tilled the land： but this was brought about by the corruption of the ancient governments； which had become democratic： for in earlier times the cities of Greece were subject to an aristocratic government。
19。 Cauponatio。
20。 Book v。
21。 Aristotle； Politics； vii…viii。
22。 Ibid。； viii。 3。
23。 Aristotle observes that the children of the Laced？monians； who began these exercises at a very tender age； contracted thence too great a ferocity and rudeness of behaviour。 Ibid。； viii。 4。
24。 Pelopidas。
Book V。 That the Laws Given by the Legislator Ought to Be in Relation to the Principle of Government
1。 Idea of this Book。 That the laws of education should relate to the principle of each government has been shown in the preceding book。 Now the same may be said of those which the legislator gives to the whole society。 The relation of laws to this principle strengthens the several springs of government； and this principle derives thence； in its turn； a new degree of vigour。 And thus it is in mechanics； that action is always followed by reaction。
Our design is； to examine this relation in each government； beginning with the republican state； the principle of which is virtue。
2。 What is meant by Virtue in a political State。 Virtue in a republic is a most simple thing： it is a love of the republic； it is a sensation； and not a consequence of acquired knowledge： a sensation that may be felt by the meanest as well as by the highest person in the state。 When the common people adopt good maxims； they adhere to them more steadily than those whom we call gentlemen。 It is very rarely that corruption commences with the former： nay； they frequently derive from their imperfect light a stronger attachment to the established laws and customs。
The love of our country is conducive to a purity of morals； and the latter is again conducive to the former。 The less we are able to satisfy our private passions； the more we abandon ourselves to those of a general nature。 How comes it that monks are so fond of their order？ It is owing to the very cause that renders the order insupportable。 Their rule debars them from all those things by which the ordinary passions are fed； there remains therefore only this passion for the very rule that torments them。 The more austere it is； that is； the more it curbs their inclinations； the more force it givfes to the only passion left them。
3。 What is meant by a Love of the Republic in a Democracy。 A love of the republic in a democracy is a love of the democracy； as the latter is that of equality。
A love of the democracy is likewise that of frugality。 Since every individual ought here to enjoy the same happiness and the same advantages； they should consequently taste the same pleasures and form the same hopes； which cannot be expected but from a general frugality。
The love of equality in a democracy limits ambition to the sole desire； to the sole happiness； of doing greater services to our country than the rest of our fellow…citizens。 They cannot all render her equal services； but they all ought to serve her with equal alacrity。 At our coming into the world； we contract an immense debt to our country； which we can never discharge。
Hence distinctions here arise from the principle of equality； even when it seems to be removed by signal services or superior abilities。
The love of frugality limits the desire of having to the study of procuring necessaries to our family； and superfluities to our country。 Riches give a power which a citizen cannot use for himself； for then he would be no longer equal。 They likewise procure pleasures which he ought not to enjoy； because these would be also repugnant to the equality。
Thus well…regulated democracies； by establishing domestic frugality； made way at the same time for public expenses； as was the case at Rome and Athens； when magnificence and profusion arose from the very fund of frugality。 And as religion commands us to have pure and unspotted hands when we make our offerings to the gods； the laws required a frugality of life to enable them to be liberal to our country。
The good sense and happiness of individuals depend greatly upon the mediocrity of their abilities and fortunes。 Therefore； as a republic； where the laws have placed many in a middling station； is composed of wise men； it will be wisely governed； as it is composed of happy men； it will be extremely happy。
4。 In what Manner the Love of Equality and Frugality is inspired。 The love of equality and of a frugal economy is greatly excited by equality and frugality themselves； in societies where both these virtues are established by law。
In monarchies and despotic governments； nobody aims at equality； this does not so much as enter their thoughts； they all a