[ [224] Or it might be Pasicars.
[ [225] Ramusio, Sanguada. Not in Lisbon edition.
[ [226] Enbarbatadas.
[ [227] That is 20 maravedis a day, about three times the peace allowance. See p. 124. Ramusio says 40 cas a day, which are 40 maravedis; the Lisbon edition has 4 taras a day.
[ [228] Though the nairs were deprived of their fathers, it appears that they retained their own family relations: the "divine Plato!" however, goes beyond his Hindu teachers, and would have reduced men altogether to the condition of brutes. He says:
"But how are they to distinguish fathers and daughters, and the relations you described just now?" "Not at all, I replied; only all the children that are born between the seventh and tenth month from the day on which one of their number was married, are to be called by him, if male, his sons, if female, his daughters; and they shall call him father, and their children he shall call his grandchildren; these again shall call him and his fellow-bridegrooms and brides, grandfathers and grandmothers; likewise all shall regard as brothers and sisters those that were born in the period during which their own fathers and mothers were bringing them into the world; and as we said just now, all these shall refrain from touching one another. But the law will allow intercourse between brothers and sisters, if the lot chances to fall that way, and if the Delphian priestess also gives it her sanction." Republic, book v, §461. Davies and Vaughan's Translation, p. 190.
"At dices quomodo patres, et filiæ, ac cæteræ hujusmodi personæ, inter quas interdicta est conjunctio, cognoscent se invicem; siquidem, ut dictum superius est post editos partus permiscendi sunt in ovili fœtus omnes, ut neque mater, quæ genuit, vel proprium filium a ceteris dignoscat? Verum tamen non est difficile hanc solvere difficultatem, etenim quicumque nascentur partus, a quo primum die quis sponsus factus fuerit post decimum mensem vel post septimum, hos omnes filios suos nominabit, et fœminas pari modo filias, et illi vice versa ipsum patrem appellabunt, eosque qui ex his nascentur filios filiorum vocabit; illi è contra hos et avos, et avias, eos verò omnes, qui eodem tempore nati fuerint, quo matres ipsorum generabant, sorores, ac fratres nuncupabunt; quæ servata regula quod modò dicebamus a mutuo hi concubitu abstinebunt; fratres autem ac sorores, si sors ita tulerit, et annuerit Pithiæ oraculum, lex cohabitare permittet: talis erit itaque nobis constituenda, inter custodes nostros communitas mulierum et filiorum." De Rebuspubl., liber quintus.
[ [229] This legalised disorder appears to be exaggerated, but it is the natural consequence and result of the carrying out of Plato's theories with regard to the destruction of family among the nairs or military caste. It is singular that the author of such extravagant abominations should have found acceptance because he wrote in the Hellenic language.
"Such are the main features of Plato's Republic, in reference to his Guardians. They afford a memorable example of that philosophical analysis, applied to the circumstances of man and society, which the Greek mind was the first to conceive and follow. Plato lays down his ends with great distinctness as well as the means whereby he proposes to attain them. Granting his ends, the means proposed are almost always suitable and appropriate, whether practicable or otherwise." Grote's Plato, vol. iii, p. 207.
[230] "If one of the soldiers deserts his rank or throw away his arms, or is guilty of any such act of cowardice, must we not degrade him to the rank of an artisan, or an agricultural labourer?" "Decidedly." Republic, book v, sect. 468. Davis and Vaughan's Translation, p. 200.
"Existimo autem imprimis ego eum, qui ordinem deseruevit, vel arma abjecerit, vel tale quid ex ignavia commiserit, in Opificum aut Agricolarum ordinem amandandum esse." Platonis de Rebuspubl., liber quintus.
[ [231] Ramusio, Manantamar; Lisbon edition, Mainatos.