ready at hand and others procured by the
legislator; for which reason in founding a city we earnestly wish that
there may be plenty of those things which are supposed to be under the
dominion of fortune (for some things we admit her to be mistress over);
but for a state to be worthy and great is not only the work of fortune
but of knowledge and judgment also. But for a state to be worthy it is
necessary that those citizens which are in the administration should
be worthy also; but as in our city every citizen is to be so, we must
consider how this may be accomplished; for if this is what every one
could be, and not some individuals only, it would be more desirable; for
then it would follow, that what might be done by one might be done
by all. Men are worthy and good three ways; by nature, by custom, by
reason. In the first place, a man ought to be born a man, and not any
other animal; that is to say, he ought to have both a body and soul; but
it avails not to be only born [1332b] with some things, for custom
makes great alterations; for there are some things in nature capable of
alteration either way which are fixed by custom, either for the better
or the worse. Now, other animals live chiefly a life of nature; and in
very few things according to custom; but man lives according to reason
also, which he alone is endowed with; wherefore he ought to make all
these accord with each other; for if men followed reason, and were
persuaded that it was best to obey her, they would act in many respects
contrary to nature and custom. What men ought naturally to be, to make
good members of a community, I have already determined; the rest of
this discourse therefore shall be upon education; for some things are
acquired by habit, others by hearing them.

CHAPTER XIV

As every political community consists of those who govern and of those
who are governed, let us consider whether during the continuance of
their lives they ought to be the same persons or different; for it
is evident that the mode of education should be adapted to this
distinction. Now, if one man differed from another as much, as we
believe, the gods and heroes differ from men: in the first place, being
far their superiors in body; and, secondly, in the soul: so that the
superiority of the governors over the governed might be evident beyond
a doubt, it is certain that it would be better for the one always to
govern, the other always to be governed: but, as this