§7.1329a(δεῖ γὰρ σχολῆς καὶ πρὸς τὴν γένεσιν τῆς ἀρετῆς καὶ πρὸς τὰς πράξεις τὰς πολιτικάς).
(for there is need of leisure both for the generation of virtue and for political activities).
ἐπεὶ δὲ καὶ τὸ πολεμικὸν καὶ τὸ βουλευόμενον περὶ τῶν συμφερόντων καὶ κρῖνον περὶ τῶν δικαίων ἐνυπάρχει καὶ μέρη φαίνεται τῆς πόλεως μάλιστα ὄντα, πότερον ἕτερα καὶ ταῦτα θετέον ἢ τοῖς αὐτοῖς ἀποδοτέον ἄμφω;
And since both the warrior element and that which deliberates concerning advantageous things and judges concerning just things are present and appear to be parts of the city in the highest degree, must these also be set as different, or are both to be assigned to the same individuals?
φανερὸν δὲ καὶ τοῦτο, διότι τρόπον μέν τινα τοῖς αὐτοῖς τρόπον δέ τινα καὶ ἑτέροις.
And this also is clear: that in one way they are to be assigned to the same, but in another way to different individuals.
ᾗ μὲν γὰρ ἑτέρας ἀκμῆς ἑκάτερον τῶν ἔργων, καὶ τὸ μὲν δεῖται φρονήσεως τὸ δὲ δυνάμεως, ἑτέροις· ᾗ δὲ τῶν ἀδυνάτων ἐστὶ τοὺς δυναμένους βιάζεσθαι καὶ κωλύειν, τούτους ὑπομένειν ἀρχομένους ἀεί, ταύτῃ δὲ τοῖς αὐτοῖς.
For in so far as each of these tasks belongs to a different prime of life, and the one requires wisdom while the other strength, they must belong to different individuals; but in so far as it is impossible for those who have the power to compel and to prevent to tolerate being always in the position of subjects, in this way they must belong to the same.
οἱ γὰρ τῶν ὅπλων κύριοι καὶ τοῦ μένειν ἢ μὴ μένειν κύριοι τὴν πολιτείαν.
For those who are masters of the arms are also masters of whether the constitution remains or does not remain.
λείπεται τοίνυν τοῖς αὐτοῖς μὲν ἀμφοτέροις ἀποδιδόναι τὴν πολιτείαν ταύτην, μὴ ἅμα δέ, ἀλλʼ ὥσπερ πέφυκεν ἡ μὲν δύναμις ἐν νεωτέροις, ἡ δὲ φρόνησις ἐν πρεσβυτέροις εἶναὶ, ἔοικεν οὕτως ἀμφοῖν νενεμῆσθαι συμφέρειν καὶ δίκαιόν ἐστιν· ἔχει γὰρ αὕτη ἡ διαίρεσις τὸ κατʼ ἀξίαν.
It remains, therefore, to assign this constitution to both these groups of the same individuals, but not at the same time, but just as nature has designed strength to be in the younger and wisdom in the older, so it seems advantageous and just to distribute both tasks to both; for this division possesses what is according to merit.
ἀλλὰ μὴν καὶ τὰς κτήσεις δεῖ εἶναι περὶ τούτους.
Moreover, possessions must also belong to these.
ἀναγκαῖον γὰρ εὐπορίαν ὑπάρχειν τοῖς πολίταις, πολῖται δὲ οὗτοι.
For it is necessary for abundance to belong to the citizens, and these are the citizens.
τὸ γὰρ βάναυσον οὐ μετέχει τῆς πόλεως, οὐδʼ ἄλλο οὐθὲν γένος ὃ μὴ τῆς ἀρετῆς δημιουργόν ἐστιν.
For the mechanical element does not share in the city, nor does any other class that is not a producer of virtue.
τοῦτο δὲ δῆλον ἐκ τῆς ὑποθέσεως· τὸ μὲν γὰρ εὐδαιμονεῖν ἀναγκαῖον ὑπάρχειν μετὰ τῆς ἀρετῆς, εὐδαίμονα δὲ πόλιν οὐκ εἰς μέρος τι βλέψαντας δεῖ λέγειν αὐτῆς, ἀλλʼ εἰς πάντας τοὺς πολίτας.
And this is clear from the hypothesis; for happiness must necessarily exist together with virtue, and we must call a city happy not by looking at some part of it, but at all the citizens.
φανερὸν δὲ καὶ ὅτι δεῖ τὰς κτήσεις εἶναι τούτων, εἴπερ ἀναγκαῖον εἶναι τοὺς γεωργοὺς δούλους ἢ βαρβάρους περιοίκους.
And it is also clear that possessions must belong to these, if indeed it is necessary for the farmers to be slaves or barbarian serfs.
λοιπὸν δʼ ἐκ τῶν καταριθμηθέντων τὸ τῶν ἱερέων γένος.
There remains among those enumerated the class of priests.
φανερὰ δὲ καὶ ἡ τούτων τάξις.
And their arrangement is also clear.
οὔτε γὰρ γεωργὸν οὔτε βάναυσον ἱερέα καταστατέον (ὑπὸ γὰρ τῶν πολιτῶν πρέπει τιμᾶσθαι τοὺς θεούς)· ἐπεὶ δὲ διῄρηται τὸ πολιτικὸν εἰς δύο μέρη, τοῦτʼ ἐστὶ τό τε ὁπλιτικὸν καὶ τὸ βουλευτικόν, πρέπει δὲ τήν τε θεραπείαν ἀποδιδόναι τοῖς θεοῖς καὶ τὴν ἀνάπαυσιν ἔχειν περὶ αὐτοὺς τοὺς διὰ τὸν χρόνον ἀπειρηκότας, τούτοις ἂν εἴη τὰς περὶ αὐτοὺς ἱερωσύνας ἀποδοτέον.
For neither a farmer nor a mechanical artisan should be appointed priest (for it is fitting that the gods be honored by the citizens); and since the civic body has been divided into two parts, that is, the heavy-armed soldierly element and the deliberative element, and since it is fitting to render service to the gods and for those who have grown weary through time to find rest concerning them, it is to these that the priesthoods concerning them should be assigned.
ὧν μὲν τοίνυν ἄνευ πόλις οὐ συνίσταται καὶ ὅσα μέρη πόλεως, εἴρηται (γεωργοὺς μὲν γὰρ καὶ τεχνίτας καὶ πᾶν τὸ θητικὸν ἀναγκαῖον ταῖς πόλεσιν, μέρη δὲ τῆς πόλεως τό τε ὁπλιτικὸν καὶ βουλευτικόν), καὶ κεχώρισται δὴ τούτων ἕκαστον, τὸ μὲν ἀεὶ τὸ δὲ κατὰ μέρος.
Of those things, then, without which a city is not constituted, and how many are parts of a city, has been said (for farmers, craftsmen, and the entire laboring element are necessary to cities, but the parts of the city are the soldierly element and the deliberative element); and indeed each of these has been separated, some permanently, others by turns.
ἔοικε δὲ οὐ νῦν οὐδὲ νεωστὶ τοῦτʼ εἶναι γνώριμον τοῖς περὶ πολιτείας φιλοσοφοῦσιν, ὅτι δεῖ διῃρῆσθαι χωρὶς κατὰ γένη τὴν πόλιν καὶ τό τε μάχιμον ἕτερον εἶναι καὶ τὸ γεωργοῦν.
And it seems that it is not today nor recently that this has become known to those who philosophize about constitutions: that the city must be divided separately according to classes, and that the fighting element must be different from the farming element.