rtune must consist in his having the co-operation of a great
legislator. When God has done all this, He has done the best which
He can for a state; not so well if He has given them two legislators
instead of one, and less and less well if He has given them a great
many. An orderly tyranny most easily passes into the perfect state;
in the second degree, a monarchy; in the third degree, a democracy; an
oligarchy is worst of all. 'I do not understand.' I suppose that you
have never seen a city which is subject to a tyranny? 'I have no desire
to see one.' You would have seen what I am describing, if you ever had.
The tyrant can speedily change the manners of a state, and affix
the stamp of praise or blame on any action which he pleases; for the
citizens readily follow the example which he sets. There is no quicker
way of making changes; but there is a counterbalancing difficulty. It is
hard to find the divine love of temperance and justice existing in any
powerful form of government, whether in a monarchy or an oligarchy. In
olden days there were chiefs like Nestor, who was the most eloquent and
temperate of mankind, but there is no one his equal now. If such an one
ever arises among us, blessed will he be, and blessed they who listen to
his words. For where power and wisdom and temperance meet in one, there
are the best laws and constitutions. I am endeavouring to show you how
easy under the conditions supposed, and how difficult under any other,
is the task of giving a city good laws. 'How do you mean?' Let us old
men attempt to mould in words a constitution for your new state, as
children make figures out of wax. 'Proceed. What constitution shall we
give--democracy, oligarchy, or aristocracy?' To which of these classes,
Megillus, do you refer your own state? 'The Spartan constitution seems
to me to contain all these elements. Our state is a democracy and also
an aristocracy; the power of the Ephors is tyrannical, and we have
an ancient monarchy.' 'Much the same,' adds Cleinias, 'may be said of
Cnosus.' The reason is that you have polities, but other states are
mere aggregations of men dwelling together, which are named after their
several ruling powers; whereas a state, if an 'ocracy' at all, should
be called a theocracy. A tale of old will explain my meaning. There is
a tradition of a golden age, in which all things were spontaneous and
abundant. Cronos, then lord of the world, knew that no mortal nature
could endure the