What laws the magistrates are to enforce — Many details must be left to the Nomophylakes.
Plato has now constituted the magistrates and the judicial machinery. It is time to specify the laws which they are to obey and to enforce.[203]
[203] Plato, Legg. vi. p. 768 E.
Plato considers the Nomophylakes (together with another board called the Nocturnal Council, to be hereafter described) as the permanent representatives of himself: destined to ensure that the grand ethical purpose of the lawgiver shall be constantly kept in view, and to supply what may have been left wanting in the original programme.[204] Especially at the first beginning, provision will be found wanting in many details, which the Nomophylakes will take care to supply. In respect to the choric festivals, which are of so much importance for the training and intercourse of young men and maidens, the lawgiver must trust to the Choric Superintendents and the Nomophylakes for regulating, by their experience, much which he cannot foresee. But an experience of ten years will enable them to make all the modifications and additions required; and after that period they shall fix and consecrate in perpetuity the ceremonies as they then stand, forbidding all farther change. Neither in that nor in any other arrangement shall any subsequent change be allowed, except on the unanimous requisition of all the magistrates, all the people, and all the oracles of the Gods.[205]
[204] Plato, Legg. vi. p. 770 C-E.
[205] Plato, Legg. vi. p. 772 C-D.
Marriage-Laws — Rich husbands to choose poor wives — No dowries — costly marriage festivals are forbidden.
The choric festivals, in which the youths and maidens will take part, both of them naked as far as a sober modesty will allow, present occasions for mutual acquaintance between them, which serves as foundation for marriage.[206] At the age of twenty-five a young man is permitted to marry; and before the age of thirty-five he is required to marry, under penalty of fine and disgrace, if he does not.[207] Plato introduces here a discourse, in the form of a prologue to his marriage law, wherein he impresses on young men the general principles according to which they ought to choose their wives. The received sentiment, which disposes a rich youth to choose his wife from a rich family, is (in Plato’s view) altogether wrong. Rich husbands ought to assort themselves with poor wives; and in general the characters of husband and wife ought to be opposite rather than similar, in order that the offspring may not inherit the defects of either.[208] The religious ceremonies antecedent to marriage are to be regulated by the Exêgêtæ. A costly marriage feast — and, above all, drunkenness at that feast — are emphatically forbidden. Any offspring begotten when the parent is in this disorderly and insane condition,[209] will probably be vitiated from the beginning. Out of the two residences which every citizen’s lot will comprise, one must be allotted to the son when the son marries.[210]
[206] Plato, Legg. vi. p. 772 A. γυμνοὺς καὶ γυμνὰς μέχρι περ αἰδοῦς σώφρονος ἑκάστων, &c.
[207] Plato, Legg. vi. pp. 772 E, 774 A.