[112] Plato, Repub. v. pp. 460 B, 468 C. In the latter passage it even appears that he is allowed to make a choice.
In the seventh month, or in the tenth month, after the ceremonial day, offspring will be born, from these unions. But the children, immediately on being born, will be taken away from their mothers, and confided to nurses in an appropriate lodgment. The mothers will be admitted to suckle them, and wet-nurses will also be provided, as far as necessary: but the period for the mother to suckle will be abridged as much as possible, and all other trouble required for the care of infancy will be undertaken, not by her, but by the nurses. Moreover the greatest precautions will be taken that no mother shall know her own child: which is considered to be practicable, since many children will be born at nearly the same time.[113] The children in infancy will be examined by the Rulers and other good judges, who will determine how many of them are sufficiently well constituted to promise fitness for the duties of Guardians. The children of the good and vigorous couples, except in any case of bodily deformity, will be brought up and placed under the public training for Guardians: the unpromising children, and those of the inferior couples, being regarded as not fit subjects for the public training, will be secretly got rid of, or placed among the producing class of the Commonwealth.[114]
[113] Plato, Republic, v. pp. 460 D, 461 D.
[114] Compare Republic, v. pp. 459 D, 460 C, 461 C, with Timæus, p. 19 A. In Timæus, where the leading doctrines of the Republic are briefly recapitulated, Plato directs that the children considered as unworthy shall be secretly distributed among the remaining community, i.e. not among the Guardians: in the Republic itself, his language, though not clear, seems to imply that they shall be exposed and got rid of.
Procreative powers of individual Guardians required to be held at the disposal of the rulers, for purity of breed.
What Plato here understands by marriage, is a special, solemn, consecrated, coupling for the occasion, with a view to breed for the public. It constitutes no permanent bond between the two persons coupled: who are brought together by the authorities under a delusive sortition, but who may perhaps never be brought together at any future sortition, unless it shall please the same authorities. The case resembles that of a breeding stud of horses and mares, to which Plato compares it: nothing else is wanted but the finest progeny attainable. But this, in Plato’s judgment, is the most important of all purposes: his commonwealth cannot maintain itself except under a superior breed of Guardians. Accordingly, he invests his marriages with the greatest possible sanctity. The religious solemnities accompanying them are essential to furnish security for the goodness of the offspring. Any proceeding, either of man or woman, which contravenes the provisions of the rulers on this point, is peremptorily forbidden: and any child, born from unauthorised intercourse without the requisite prayers and sacrifices, is considered as an outcast. Within the limits of the connubial age, all persons of both sexes hold their procreative powers exclusively at the disposition of the lawgiver. But after that age is past, both men and women may indulge in intercourse with whomsoever they please, since they are no longer in condition to procreate for the public. They are subject only to this one condition: not to produce any children, or, if perchance they do, not to bring them up.[115] There is moreover one restriction upon the personal liberty of intercourse, after the connubial limits of age. No intercourse is permitted between father and daughter, or between mother and son. But how can such restriction be enforced, since no individual paternity or maternity is recognised in the Commonwealth? Plato answers by admitting a collective paternity and maternity. Every child born in the seventh month or in the tenth month after a couple have been solemnly wedded will be considered by them as their son or daughter, and will consider himself as such.[116]
[115] Plato, Repub. v. p. 461 C.
[116] Plato, Repub. v. p. 461 D.
Besides all these direct provisions for the purity of the breed of Guardians, which will succeed (so Plato anticipates) in a large majority of cases — the Rulers will keep up an effective supervision of detail, so as to exclude any unworthy exception, and even to admit into the Guardians any youth of very rare and exceptional promise who may be born among the remaining community. For Plato admits that there may be accidental births both ways: brass and iron may by occasional accident give birth to gold or silver — and vice versâ.
Purpose to create an intimate and equal sympathy among all the Guardians, but to prevent exclusive sympathy of particular members.