discussions like those of M. Martin (Timee) have an interest of their own,
and may be compared to the similar discussions regarding the Lost Tribes (2
Esdras), as showing how the chance word of some poet or philosopher has
given birth to endless religious or historical enquiries. (See
Introduction to the Timaeus.)

In contrasting the small Greek city numbering about twenty thousand
inhabitants with the barbaric greatness of the island of Atlantis, Plato
probably intended to show that a state, such as the ideal Athens, was
invincible, though matched against any number of opponents (cp. Rep.).
Even in a great empire there might be a degree of virtue and justice, such
as the Greeks believed to have existed under the sway of the first Persian
kings. But all such empires were liable to degenerate, and soon incurred
the anger of the gods. Their Oriental wealth, and splendour of gold and
silver, and variety of colours, seemed also to be at variance with the
simplicity of Greek notions. In the island of Atlantis, Plato is
describing a sort of Babylonian or Egyptian city, to which he opposes the
frugal life of the true Hellenic citizen. It is remarkable that in his
brief sketch of them, he idealizes the husbandmen 'who are lovers of honour
and true husbandmen,' as well as the warriors who are his sole concern in
the Republic; and that though he speaks of the common pursuits of men and
women, he says nothing of the community of wives and children.

It is singular that Plato should have prefixed the most detested of
Athenian names to this dialogue, and even more singular that he should have
put into the mouth of Socrates a panegyric on him (Tim.). Yet we know that
his character was accounted infamous by Xenophon, and that the mere
acquaintance with him was made a subject of accusation against Socrates.
We can only infer that in this, and perhaps in some other cases, Plato's
characters have no reference to the actual facts. The desire to do honour