that you agree with me; this is a matter which it is important to
remember. A preamble is not always necessary to a law: the lawgiver must
determine when it is needed, as the musician determines when there is to
be a prelude to a song. 'Most true: and now, having a preamble, let us
recommence our discourse.' Enough has been said of Gods and parents, and
we may proceed to consider what relates to the citizens--their souls,
bodies, properties,--their occupations and amusements; and so arrive at
the nature of education.

The first word of the Laws somewhat abruptly introduces the thought which
is present to the mind of Plato throughout the work, namely, that Law is
of divine origin. In the words of a great English writer--'Her seat is the
bosom of God, her voice the harmony of the world.' Though the particular
laws of Sparta and Crete had a narrow and imperfect aim, this is not true
of divine laws, which are based upon the principles of human nature, and
not framed to meet the exigencies of the moment. They have their natural
divisions, too, answering to the kinds of virtue; very unlike the
discordant enactments of an Athenian assembly or of an English Parliament.
Yet we may observe two inconsistencies in Plato's treatment of the
subject: first, a lesser, inasmuch as he does not clearly distinguish the
Cretan and Spartan laws, of which the exclusive aim is war, from those
other laws of Zeus and Apollo which are said to be divine, and to
comprehend all virtue. Secondly, we may retort on him his own complaint
against Sparta and Crete, that he has himself given us a code of laws,
which for the most part have a military character; and that we cannot
point to 'obvious examples of similar institutions which are concerned
with pleasure;' at least there is only one such, that which relates to
the regulation of convivial intercourse. The military spirit which is
condemned by him in the beginning of the Laws, reappears in the seventh
and eighth books.