[273] Plato, Legg. viii. pp. 840 A, 841 A.
Compare the remarks which I have made above in this volume ([p. 197]) respecting the small probable influence of Aphroditê in the Platonic Republic. A like remark may be made, though not so emphatically, respecting the Platonic community in the Leges.
What is here proposed respecting the sexual appetite finds no approbation from Kleinias, since the customs in Krete were altogether different. But the Syssitia, or public mess-table for the citizens, are welcomed readily both by the Kretan and the Spartan. The Syssitia existed both in Krete and at Sparta; but were regulated on very different principles in one and in the other. Plato declines to discuss this difference, pronouncing it to be unimportant. But Aristotle informs us what it was; and shows that material consequences turned upon it, in reference to the citizenship at Sparta.[274]
[274] Plato, Legg. viii. p. 842 B; Aristot. Politic. ii. 9-10, p. 1271, a. 26, 1272, a. 12. The statement of Aristotle, about the manner in which the cost of the Kretan Syssitia was provided, while substantially agreeing with Ephorus (ap. Strabo. x. p. 480), does not exactly coincide with the account given by Dosiadas of the Kretans in Lyktus (ap. Athenæum, iv. p. 143). Compare Hoeckh, Kreta, vol. iii. pp. 134-138.
Regulations about landed property — Boundaries — Limited power of fining by magistrates.
Plato enters now upon the economical and proprietary rules proper for his community. As there will be neither gold and silver nor foreign commerce, he is dispensed from the necessity of making laws about shipments, retailing, interest, mine-digging, collectors of taxes, &c. The persons under his charge will be husbandmen, shepherds, bee-keepers, &c., with those who work under them, and with the artisans who supply implements to them.[275] The first and most important of all regulations is, the law of Zeus Horius or Terminalis — Not to disturb or transgress the boundary marks between different properties. Upon this depends the maintenance of those unalterable fundi or lots, which is the cardinal principle of the Platonic community. Severe penalties, religious as well as civil, are prescribed for offenders against this rule.[276] Each proprietor is directed to have proper regard to the convenience of neighbours, and above all to abstain from annoying or damaging them, especially in regard to the transit, or retention, or distribution, of water. To intercept the supply, or corrupt the quality of water, is a high crime.[277] Regulations are made about the carrying of the harvest, both of grain and fruit. Disputes arising upon these points are to be decided by the magistrates, up to the sum of three minæ: above that sum, by the public Dikasteries. Many rules of detail will require to be made by the magistrates themselves with a view to fulfil the purposes of the lawgiver. So soon as the magistrates think that enough of these regulations have been introduced, they will consecrate the system as it stands, rendering it perpetual and unalterable.[278]
[275] Plato, Legg. viii. pp. 842 D, 846 D.
[276] Plato, Legg. viii. pp. 842-843.
[277] Plat. Legg. viii. pp. 844 A, 845 E.
[278] Plat. Legg. viii. p. 846 A-D.