WOMEN IN A MODERN UTOPIA
quiring man. He left many things altogether open, and it is unfair to him to adopt Aristotle's forensic method and deal with his discussion as though it was a fully worked-out project. It is clear that Plato intended every member of his governing class to be so "changed at birth" as to leave paternity untraceable; mothers were not to know their children, nor children their parents, but there is nothing to forbid the supposition that he intended these people to select and adhere to congenial mates within the great family. Aristotle's assertion that the Platonic Republic left no scope for the virtue of continence shows that he had jumped to just the same conclusions a contemporary London errand boy, hovering a little shamefacedly over Jowett in a public library, might be expected to reach.
Aristotle obscures Plato's intention, it may be accidentally, by speaking of his marriage institution as a community of wives. When reading Plato he could not or would not escape reading in his own conception of the natural ascendency of men, his idea of property in women and children. But as Plato intended women to be conventionally equal to men, this phrase belies him altogether; community of husbands and wives would be truer to his proposal. Aristotle condemns Plato as roundly as any commercial room would condemn him to-day, and in much the same spirit; he asserts rather than proves that such a grouping is against the nature of man. He wanted to have women property just as he wanted to have slaves property, he did not care to ask why, and it distressed his conception of convenience extremely to imagine any
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