Greek Texts & Translations

How and by what argument, Stranger, could one convince oneself that to say this is to speak the truth?

It is quite easy to perceive at least this, Clinias, that the facts stand by nature's ordinance in the way described.

In what way do you mean? On condition, do you say, that there should be a monarch who was young, temperate, quick at learning, with a good memory, brave and of a noble manner?

Add also “fortunate,”—not in other respects, but only in this, that in his time there should arise a praiseworthy lawgiver, and that, by a piece of good fortune, 710dthe two of them should meet; for if this were so, then God would have done nearly everything that he does when he desires that a State should be eminently prosperous. The second best condition is that there should arise two such rulers; then comes the third best, with three rulers; and so on, the difficulty increasing in proportion as the number becomes greater, and vice versa.

You mean, apparently, that the best State would arise from a monarchy, when it has a first-rate lawgiver and a virtuous monarch, and these are the conditions under which the change into such a State could be effected most easily and quickly; and, next to this, from an oligarchy— 710eor what is it you mean?

Not at all: the easiest step is from a monarchy, the next easiest from a monarchic constitution, the third from some form of democracy. An oligarchy, which comes fourth in order, would admit of the growth of the best State only with the greatest difficulty, since it has the largest number of rulers. What I say is that the change takes place when nature supplies a true lawgiver, and when it happens that his policy is shared by the most powerful persons in the State; 711aand wherever the State authorities are at once strongest and fewest in number, then and there the changes are usually carried out with speed and facility.

How so? We do not understand.

Yet surely it has been stated not once, I imagine, but many times over. But you, very likely, have never so much as set eyes on a monarchical State.

No, nor have I any craving for such a sight. 711b

You would, however, see in it an illustration of what we spoke of just now.

What was that?

The fact that a monarch, when he decides to change the moral habits of a State, needs no great efforts nor a vast length of time, but what he does need is to lead the way himself first along the desired path, whether it be to urge the citizens towards virtue's practices or the contrary; by his personal example he should first trace out the right lines, giving praise and honor to these things, 711cblame to those, and degrading the disobedient according to their several deeds.

Yes, we may perhaps suppose that the rest of the citizens will quickly follow the ruler who adopts such a combination of persuasion and force.

Let none, my friends, persuade us that a State could ever change its laws more quickly or more easily by any other way than by the personal guidance of the rulers: no such thing could ever occur, either now or hereafter. Indeed, that is not the result which we find it difficult or impossible 711dto bring about; what is difficult to bring about is rather that result which has taken place but rarely throughout long ages, and which, whenever it does take place in a State, produces in that State countless blessings of every kind.

What result do you mean?

Whenever a heaven-sent desire for temperate and just institutions arises in those who hold high positions,—whether as monarchs, or because of conspicuous eminence 711eof wealth or birth, or, haply, as displaying the character of Nestor, of whom it is said that, while he surpassed all men in the force of his eloquence, still more did he surpass them in temperance. That was, as they say, in the Trojan age, certainly not in our time; still, if any such man existed, or shall exist, or exists among us now, blessed is the life he leads, and blessed are they who join in listening to the words of temperance that proceed out of his mouth. So likewise of power in general, the same rule holds good: 712awhenever the greatest power coincides in man with wisdom and temperance, then the germ of the best polity is planted; ^note but in no other way will it ever come about. Regard this as a myth oracularly uttered, and let us take it as proved that the rise of a well-governed State is in one way difficult, but in another way—given, that is, the condition we mention—it is easier by far and quicker than anything else.

No doubt. 712b

Let us apply the oracle to your State, and so try, like greybeard boys, to model its laws by our discourse. ^note

Yes, let us proceed, and delay no longer.

Let us invoke the presence of the God at the establishment of the State; and may he hearken, and hearkening may he come, propitious and kindly to us-ward, to help us in the fashioning of the State and its laws.

Yes, may he come!

Well, what form of polity is it that we intend to impose