Greek Texts & Translations

We shall endeavor to bear this in mind as we traverse the arguments again. But for the moment, as regards friendship, wisdom and freedom,—tell us, 693dwhat was it you intended to say that the lawgiver ought to aim at?

Listen. There are two mother-forms of constitution, so to call them, from which one may truly say all the rest are derived. Of these the one is properly termed monarchy, the other democracy, the extreme case of the former being the Persian polity, and of the latter the Athenian; the rest are practically all, as I said, modifications of these two. Now it is essential for a polity to partake of both these two forms, if it is to have freedom and friendliness combined with wisdom. 693eAnd that is what our argument intends to enjoin, when it declares that a State which does not partake of these can never be rightly constituted. ^note

It could not.

Since the one embraced monarchy and the other freedom, unmixed and in excess, neither of them has either in due measure: your Laconian and Cretan States are better in this respect, as were the Athenian and Persian in old times— 694ain contrast to their present condition. Shall we expound the reasons for this?

By all means—that is if we mean to complete the task we have set ourselves.

Let us attend then. When the Persians, under Cyrus, maintained the due balance between slavery and freedom, they became, first of all, free themselves, and, after that, masters of many others. For when the rulers gave a share of freedom to their subjects and advanced them to a position of equality, the soldiers were more friendly 694btowards their officers and showed their devotion in times of danger; and if there was any wise man amongst them, able to give counsel, since the king was not jealous but allowed free speech and respected those who could help at all by their counsel,—such a man had the opportunity of contributing to the common stock the fruit of his wisdom. Consequently, at that time all their affairs made progress, owing to their freedom, friendliness and mutual interchange of reason.

Probably that is pretty much the way in which the matters you speak of took place. 694c

How came it, then, that they were ruined in Cambyses' reign, and nearly restored again under Darius? Shall I use a kind of divination to picture this?

Yes that certainly will help us to gain a view of the object of our search.

What I now divine regarding Cyrus is this,—that, although otherwise a good and patriotic commander, he was entirely without a right education, and had paid no attention to household management.

What makes us say this? 694d

Probably he spent all his life from boyhood in soldiering, and entrusted his children to the women folk to rear up; and they brought them up from earliest childhood as though they had already attained to Heaven's favour and felicity, and were lacking in no celestial gift; and so by treating them as the special favorites of Heaven, and forbidding anyone to oppose them, in anything, and compelling everyone to praise their every word and deed, they reared them up into what they were.

A fine rearing, I should say! 694e

Say rather, a womanish rearing by royal women lately grown rich, who, while the men were absent, detained by many dangers and wars, reared up the children.

That sounds reasonable.

And their father, while gaining flocks and sheep and plenty of herds, both of men and of many other chattels, 695ayet knew not that the children to whom he should bequeath them were without training in their father's craft, which was a hard one, fit to turn out shepherds of great strength, able to camp out in the open and to keep watch and, if need be, to go campaigning. He overlooked the fact that his sons were trained by women and eunuchs and that the indulgence shown them as “Heaven's darlings” had ruined their training, whereby they became