§2.1260bἐπεὶ δὲ προαιρούμεθα θεωρῆσαι περὶ τῆς κοινωνίας τῆς πολιτικῆς, τίς κρατίστη πασῶν τοῖς δυναμένοις ζῆν ὅτι μάλιστα κατʼ εὐχήν, δεῖ καὶ τὰς ἄλλας ἐπισκέψασθαι πολιτείας, αἷς τε χρῶνταί τινες τῶν πόλεων τῶν εὐνομεῖσθαι λεγομένων, κἂν εἴ τινες ἕτεραι τυγχάνουσιν ὑπὸ τινῶν εἰρημέναι καὶ δοκοῦσαι καλῶς ἔχειν, ἵνα τό τʼ ὀρθῶς ἔχον ὀφθῇ καὶ τὸ χρήσιμον, ἔτι δὲ τὸ ζητεῖν τι παρʼ αὐτὰς ἕτερον μὴ δοκῇ πάντως εἶναι σοφίζεσθαι βουλομένων, ἀλλὰ διὰ τὸ μὴ καλῶς ἔχειν ταύτας τὰς νῦν ὑπαρχούσας, διὰ τοῦτο ταύτην δοκῶμεν ἐπιβαλέσθαι τὴν μέθοδον.
Since we propose to investigate concerning the political association, which of all is the best for those who are able to live as much as possible according to their wish, we must also examine other constitutions, both those used by some of the cities said to be well-governed, and any others that happen to have been spoken of by certain people and seem to be in a good state, in order that what is correct and what is useful may be seen, and furthermore, that seeking for something else besides them may not seem to be entirely the behavior of those who wish to play the sophist, but that we may be thought to have undertaken this method because these constitutions now existing are not in a good state.
ἀρχὴν δὲ πρῶτον ποιητέον ἥπερ πέφυκεν ἀρχὴ ταύτης τῆς σκέψεως.
And we must first make the beginning which is the natural beginning of this inquiry.
ἀνάγκη γὰρ ἤτοι πάντας πάντων κοινωνεῖν τοὺς πολίτας, ἢ μηδενός, ἢ τινῶν μὲν τινῶν δὲ μή.
For it is necessary that either all the citizens share in all things, or in nothing, or in some things and not in others.
τὸ μὲν οὖν μηδενὸς κοινωνεῖν φανερὸν ὡς ἀδύνατον (ἡ γὰρ πολιτεία κοινωνία τίς ἐστι, καὶ πρῶτον ἀνάγκη τοῦ τόπου κοινωνεῖν· ὁ μὲν γὰρ τόπος εἷς ὁ τῆς μιᾶς πόλεως, §2.1261aοἱ δὲ πολῖται κοινωνοὶ τῆς μιᾶς πόλεως)·
Now, to share in nothing is clearly impossible (for the constitution is a certain association, and first of all it is necessary to share in the place; for the place is one, namely that of one city, and the citizens are partners of the one city).
ἀλλὰ πότερον ὅσων ἐνδέχεται κοινωνῆσαι, πάντων βέλτιον κοινωνεῖν τὴν μέλλουσαν οἰκήσεσθαι πόλιν καλῶς, ἢ τινῶν μὲν τινῶν δʼ οὒ βέλτιον;
But is it better for the city that is to be well-ordered to share in all things, as many as it is possible to share in, or is it better to share in some and not in others?
ἐνδέχεται γὰρ καὶ τέκνων καὶ γυναικῶν καὶ κτημάτων κοινωνεῖν τοὺς πολίτας ἀλλήλοις, ὥσπερ ἐν τῇ Πολιτείᾳ τῇ Πλάτωνος· ἐκεῖ γὰρ ὁ Σωκράτης φησὶ δεῖν κοινὰ τὰ τέκνα καὶ τὰς γυναῖκας εἶναι καὶ τὰς κτήσεις.
For it is possible for the citizens to share children, women, and possessions with one another, as in Plato's Republic; for there Socrates says that children, women, and possessions ought to be common.
τοῦτο δὴ πότερον ὡς νῦν οὕτω βέλτιον ἔχειν, ἢ κατὰ τὸν ἐν τῇ Πολιτείᾳ γεγραμμένον νόμον;
Is it then better to be as we are now, or according to the law written in the Republic?
ἔχει δὴ δυσχερείας ἄλλας τε πολλὰς τὸ πάντων εἶναι τὰς γυναῖκας κοινάς, καὶ διʼ ἣν αἰτίαν φησὶ δεῖν νενομοθετῆσθαι τὸν τρόπον τοῦτον ὁ Σωκράτης, οὐ φαίνεται συμβαῖνον ἐκ τῶν λόγων.
Now, for women to be common to all has many other difficulties, and the reason for which Socrates says this kind of law ought to be established does not seem to follow from his arguments.
ἔτι δὲ πρός, τὸ τέλος ὅ φησι τῇ πόλει δεῖν ὑπάρχειν, ὡς μὲν εἴρηται νῦν, ἀδύνατον, πῶς δὲ δεῖ διελεῖν, οὐδὲν διώρισται.
Furthermore, as for the end which he says must belong to the city, as it is spoken of now, it is impossible, and how it should be divided has not been defined at all.
λέγω δὲ τὸ μίαν εἶναι τὴν πόλιν ὡς ἄριστον ὂν ὅτι μάλιστα πᾶσαν· λαμβάνει γὰρ ταύτην τὴν ὑπόθεσιν ὁ Σωκράτης.
I mean the idea that it is best for the city to be as much as possible entirely one; for Socrates takes this as his assumption.
καίτοι φανερόν ἐστιν ὡς προϊοῦσα καὶ γινομένη μία μᾶλλον οὐδὲ πόλις ἔσται· πλῆθος γάρ τι τὴν φύσιν ἐστὶν ἡ πόλις, γινομένη τε μία μᾶλλον οἰκία μὲν ἐκ πόλεως ἄνθρωπος δʼ ἐξ οἰκίας ἔσται· μᾶλλον γὰρ μίαν τὴν οἰκίαν τῆς πόλεως φαίημεν ἄν, καὶ τὸν ἕνα τῆς οἰκίας·
And yet it is clear that as it proceeds and becomes more one, it will not even be a city; for the city is by nature a certain plurality, and as it becomes more one, it will become a household instead of a city, and a human being instead of a household; for we would say that a household is more one than a city, and an individual more than a household.
ὥστʼ εἰ καὶ δυνατός τις εἴη τοῦτο δρᾶν, οὐ ποιητέον· ἀναιρήσει γὰρ τὴν πόλιν.
So even if someone were able to do this, it must not be done, for it will destroy the city.
οὐ μόνον δʼ ἐκ πλειόνων ἀνθρώπων ἐστὶν ἡ πόλις, ἀλλὰ καὶ ἐξ εἴδει διαφερόντων.
And the city is not only made up of a plurality of human beings, but also of those who differ in kind.
οὐ γὰρ γίνεται πόλις ἐξ ὁμοίων.
For a city does not come into being from those who are similar.
ἕτερον γὰρ συμμαχία καὶ πόλις·
For an alliance and a city are different.
τὸ μὲν γὰρ τῷ ποσῷ χρήσιμον, κἂν ᾖ τὸ αὐτὸ τῷ εἴδει (βοηθείας γὰρ χάριν ἡ συμμαχία πέφυκεν), ὥσπερ ἂν εἰ σταθμὸς πλεῖον ἑλκύσειε, ἐξ ὧν δὲ δεῖ ἓν γενέσθαι εἴδει διαφέρειν (διοίσει δὲ τῷ τοιούτῳ καὶ πόλις ἔθνους, ὅταν μὴ κατὰ κώμας ὦσι κεχωρισμένοι τὸ πλῆθος, ἀλλʼ οἷον Ἀρκάδες).
For an alliance is useful by its quantity, even if it is the same in kind (since an alliance is naturally for the sake of help), just as if a weight should draw down more; but the elements from which a single thing must come into being must differ in kind (and in this respect a city will also differ from a nation, when the multitude is not separated into villages, but is like the Arcadians).
διόπερ τὸ ἴσον τὸ ἀντιπεπονθὸς σῴζει τὰς πόλεις, ὥσπερ ἐν τοῖς Ἠθικοῖς εἴρηται πρότερον·
Therefore, reciprocal equality preserves cities, as was said before in the Ethics.
ἐπεὶ καὶ ἐν τοῖς ἐλευθέροις καὶ ἴσοις ἀνάγκη τοῦτʼ εἶναι· ἅμα γὰρ οὐχ οἷόν τε πάντας ἄρχειν, ἀλλʼ ἢ κατʼ ἐνιαυτὸν ἢ κατά τινα ἄλλην τάξιν χρόνου.
For even among those who are free and equal this must be the case; for all cannot rule at the same time, but must do so either for a year or according to some other order of time.
καὶ συμβαίνει δὴ τὸν τρόπον τοῦτον ὥστε πάντας ἄρχειν, ὥσπερ ἂν εἰ μετέβαλλον οἱ σκυτεῖς καὶ οἱ τέκτονες καὶ μὴ ἀεὶ οἱ αὐτοὶ σκυτοτόμοι καὶ τέκτονες ἦσαν.
And it happens in this way that all rule, just as if the shoemakers and the carpenters changed places, and the same individuals were not always shoemakers and carpenters.
ἐπεὶ δὲ βέλτιον οὕτως ἔχει καὶ τὰ περὶ τὴν κοινωνίαν τὴν πολιτικήν, δῆλον ὡς τοὺς αὐτοὺς ἀεὶ βέλτιον ἄρχειν, εἰ δυνατόν, ἐν οἷς δὲ μὴ δυνατὸν διὰ τὸ τὴν φύσιν ἴσους εἶναι πάντας,
But since it is better that the matters concerning the political association should be in this way, it is clear that it is better for the same persons always to rule, if possible; but in cases where this is not possible because all are equal by nature,