not regard to law, and democracy is said to be (303 A) ‘the worst of lawful and the best of lawless governments’ (an expression criticised by Aristotle, Pol. iv. 2, § 3). In the Laws again the subject is differently treated: monarchy and democracy are described as ‘the two mother forms,’ which must be combined in order to produce a good state (3. 693), and the Spartan and Cretan constitutions are therefore praised as polities in which every form of government is represented (4. 712). But the majority of existing states are mere class governments and have no regard to virtue (12. 962 E). These various ideas are nearly all reproduced or criticised in the Politics of Aristotle, who, however, does not employ the term ‘timocracy,’ and adds one great original conception,—the μεσὴ πολιτεία, or government of the middle class.*]
Governments, sometimes bought and sold, 8. 544 D.
Grace (εὐσχημοσύνη), the effect of good rhythm accompanying good style, 3. 400 D; all life and every art full of grace, ib. 401 A.
Greatness and smallness, 4. 438 B; 5. 479 B; 7. 523, 524; 9. 575 C; 10. 602 D, 605 C.
Grief, not to be indulged, 3. 387; 10. 603–606. Cp. Sorrow.
Guard, the tyrant’s request for a, 8. 566 B, 567 E.
Guardians of the state, must be philosophers, 2. 376; 6. 484, 498, 501, 503 B; 7. 520, 521, 525 B, 540; 8. 543; must be both spirited and gentle, 2. 375; 3. 410; 6. 503 [cp. Laws 5. 731 B]; must be tested by pleasures and pains, 3. 413 (cp. 6. 503 A; 7. 539 E); have gold and silver mingled in their veins, 3. 415 A (cp. 416 E; 8. 547 A); their happiness, 4. 419 foll.; 5. 465 E foll.; 6. 498 C; 7. 519 E; will be the class in the state which possesses wisdom, 4. 428 [cp. Laws 12. 965 A]; will form one family with the citizens, 5. 462–466; must preserve moderation, ib. 466 B; divided into auxiliaries and guardians proper, 3. 414 (cp. 8. 545 E; and see Auxiliaries, Rulers):