§7.1328aσημεῖον δέ· πρὸς γὰρ τοὺς συνήθεις καὶ φίλους ὁ θυμὸς αἴρεται μᾶλλον ἢ πρὸς τοὺς ἀγνῶτας, ὀλιγωρεῖσθαι νομίσας.
And this is a sign: for spirit is raised more toward companions and friends than toward those unknown, having thought that it is being slighted.
διὸ καὶ Ἀρχίλοχος προσηκόντως τοῖς φίλοις ἐγκαλῶν διαλέγεται πρὸς τὸν θυμόν· "
σὺ γὰρ δὴ παρὰ φίλων ἀπάγχεαι. "
καὶ τὸ ἄρχον δὲ καὶ τὸ ἐλεύθερον ἀπὸ τῆς δυνάμεως ταύτης ὑπάρχει πᾶσιν· ἀρχικὸν γὰρ καὶ ἀήττητον ὁ θυμός.
Therefore Archilochus also, fittingly complaining to his friends, addresses his spirit: "For indeed you are choked by your friends." And both ruling and being free belong to all from this capacity; for spirit is ruling and unconquered.
οὐ καλῶς δʼ ἔχει λέγειν χαλεποὺς εἶναι πρὸς τοὺς ἀγνῶτας· πρὸς οὐθένα γὰρ εἶναι χρὴ τοιοῦτον, οὐδέ εἰσιν οἱ μεγαλόψυχοι τὴν φύσιν ἄγριοι, πλὴν πρὸς τοὺς ἀδικοῦντας.
But it is not well to say that they must be harsh toward those unknown; for one ought to be such toward no one, nor are those great-souled by nature savage, except toward those who do wrong.
τοῦτο δὲ μᾶλλον ἔτι πρὸς τοὺς συνήθεις πάσχουσιν, ὅπερ εἴρηται πρότερον, ἂν ἀδικεῖσθαι νομίσωσιν.
And they suffer this even more toward their companions, as has been said before, if they think they are being wronged.
καὶ τοῦτο συμβαίνει κατὰ λόγον· παρʼ οἷς γὰρ ὀφείλεσθαι τὴν εὐεργεσίαν ὑπολαμβάνουσι, πρὸς τῷ βλάβει καὶ ταύτης ἀποστερεῖσθαι νομίζουσιν· ὅθεν εἴρηται
"
χαλεποὶ πόλεμοι γὰρ ἀδελφῶν
"
καὶ
"
οἵ τοι πέρᾳ στέρξαντες, οἵδε καὶ πέρᾳ
μισοῦσιν. "
περὶ μὲν οὖν τῶν πολιτευομένων, πόσους τε ὑπάρχειν δεῖ καὶ ποίους τινὰς τὴν φύσιν, ἔτι δὲ τὴν χώραν πόσην τέ τινα καὶ ποίαν τινά, διώρισται σχεδόν (οὐ γὰρ τὴν αὐτὴν ἀκρίβειαν δεῖ ζητεῖν διά τε τῶν λόγων καὶ τῶν γιγνομένων διὰ τῆς αἰσθήσεως).
And this happens reasonably; for from those by whom they assume benefit is owed, in addition to the damage, they think they are being deprived of this as well; whence it is said: "For harsh are the wars of brothers," and: "Those indeed who loved beyond measure, these also hate beyond measure." Concerning, then, those who participate in the constitution, how many they ought to be and of what sort in nature, and further concerning the territory, how large and of what sort it ought to be, it has been defined almost; (for one must not seek the same precision through arguments and through those things occurring through perception).
ἐπεὶ δʼ ὥσπερ τῶν ἄλλων τῶν κατὰ φύσιν συνεστώτων οὐ ταῦτά ἐστι μόρια τῆς ὅλης συστάσεως ὧν ἄνευ τὸ ὅλον οὐκ ἂν εἴη, δῆλον ὡς οὐδὲ πόλεως μέρη θετέον ὅσα ταῖς πόλεσιν ἀναγκαῖον ὑπάρχειν, οὐδʼ ἄλλης κοινωνίας οὐδεμιᾶς ἐξ ἧς ἕν τι τὸ γένος (ἓν γάρ τι καὶ κοινὸν εἶναι δεῖ καὶ ταὐτὸ τοῖς κοινωνοῖς, ἄν τε ἴσον ἄν τε ἄνισον μεταλαμβάνωσιν)· οἷον εἴτε τροφὴ τοῦτό ἐστιν εἴτε χώρας πλῆθος εἴτʼ ἄλλο τι τῶν τοιούτων ἐστίν.
And since, just as with other things constituted according to nature, those things without which the whole could not exist are not parts of the whole constitution, it is clear that neither must one post as parts of a city all those things that are necessary for cities to have, nor of any other association from which a single class is formed (for there must be some one and common and identical thing for the partners, whether they share in it equally or unequally); such as whether this is food or a quantity of territory or any other such thing.
ὅταν δʼ ᾖ τὸ μὲν τούτου ἕνεκεν τὸ δʼ οὗ ἕνεκεν, οὐθέν γε τούτοις κοινὸν ἀλλʼ ἢ τῷ μὲν ποιῆσαι τῷ δὲ λαβεῖν· λέγω δʼ οἷον ὀργάνῳ τε παντὶ πρὸς τὸ γιγνόμενον ἔργον καὶ τοῖς δημιουργοῖς· οἰκίᾳ γὰρ πρὸς οἰκοδόμον οὐθέν ἐστιν ὃ γίγνεται κοινόν, ἀλλʼ ἔστι τῆς οἰκίας χάριν ἡ τῶν οἰκοδόμων τέχνη.
But when one thing is for the sake of this, and another is that for the sake of which, there is nothing common to these except for the one to produce and the other to receive; I mean, for example, for every tool in relation to the work produced, and for the craftsmen; for between a house and a builder there is nothing that becomes common, but the art of the builders is for the sake of the house.
διὸ κτήσεως μὲν δεῖ ταῖς πόλεσιν, οὐδὲν δʼ ἐστὶν ἡ κτῆσις μέρος τῆς πόλεως· πολλὰ δʼ ἔμψυχα μέρη τῆς κτήσεώς ἐστιν·
Therefore, cities need property, but property is no part of the city; and many parts of property are animate.
ἡ δὲ πόλις κοινωνία τίς ἐστι τῶν ὁμοίων, ἕνεκεν δὲ ζωῆς τῆς ἐνδεχομένης ἀρίστης.
But the city is a certain association of similar people, for the sake of the best possible life.
ἐπεὶ δʼ ἐστὶν εὐδαιμονία τὸ ἄριστον, αὕτη δὲ ἀρετῆς ἐνέργεια καὶ χρῆσίς τις τέλειος, συμβέβηκε δὲ οὕτως ὥστε τοὺς μὲν ἐνδέχεσθαι μετέχειν αὐτῆς τοὺς δὲ μικρὸν ἢ μηδέν, δῆλον ὡς τοῦτʼ αἴτιον τοῦ γίγνεσθαι πόλεως εἴδη καὶ διαφορὰς καὶ πολιτείας πλείους·
And since happiness is the best thing, and this is an activity and a certain perfect exercise of virtue, and it has happened in such a way that some are able to share in it, while others have little or none, it is clear that this is the cause of there being several kinds and differences of cities, and multiple constitutions;