Circular form for the city — Temples in the centre — No walls round it.
As to the construction of the city, Plato prescribes that its external contour shall be of circular form, encircling the summit of an eminence, with the agora near the centre. The temples of the Gods shall be planted around the agora, and the buildings for gymnasia and schooling, for theatrical representation, for magistrative, administrative, and judicial business, near at hand. Plato follows the example of Sparta in prohibiting any special outer wall for the fortification of the city, which he treats as an indication of weakness and timidity: nevertheless he suggests that the houses constituting the city may be erected on such a plan, and in such connection, as to be equivalent to a fortification.[214] When once the city is erected, the Astynomi or Ædiles are to be charged with the duty of maintaining its integrity and cleanliness.
[214] Plato, Legg. vi. pp. 778-779.
Mode of life prescribed to new-married couples They are to take the best care about good procreation for the city.
Plato next proceeds to regulate the mode of life proper for all his new-married couples. He proclaims broadly that large interference with private and individual life is unavoidable; and that no great public reform can be accomplished without it.[215] He points out that this principle was nowhere sufficiently admitted: not even at Sparta, where it was carried farther than anywhere else. Even the Spartans and Kretans adopted the public mess-table only for males, and not for females.[216] In Plato’s view, it is essential for both. He would greatly prefer (as announced already in his Republic) that it should be one and the same for both — males and females taking their meals together.
[215] Plato, Legg. vi. p. 780 A, vii. p. 790 A.
[216] Plato. Legg. vi. p. 781 A.
Board of superintending matrons.
The newly-married couples are enjoined to bestow their best attention upon the production of handsome and well-constituted children: this being their primary duty to the city for ten years after their marriage. Their conduct will be watched by a Board of Matrons, chosen for the purpose by the Nomophylakes, and assembling every day in the temple of Eileithuia. In case of any dispute, or unfaithful or unseemly conduct, these Matrons will visit them to admonish or threaten, if they see reason. Should such interference fail of effect, the Matrons will apprise the Nomophylakes, who will on their parts admonish and censure, and will at last denounce the delinquents, if still refractory, to the public authority. The delinquents will then be disgraced, and debarred from the public ceremonies, unless they can clear themselves by indicting and convicting their accusers before the public tribunal.[217]
[217] Plato, Legg. vi. p. 784.