Book 3
693
Ath. Listen. There are two mother-forms of constitution, so to call them, from which one may truly say all the rest are derived. Of these the one is properly termed monarchy, the other democracy, the extreme case of the former being the Persian polity, and of the latter the Athenian; the rest are practically all, as I said, modifications of these two. Now it is essential for a polity to partake of both these two forms, if it is to have freedom and friendliness combined with wisdom. And that is what our argument intends to enjoin, when it declares that a State which does not partake of these can never be rightly constituted. Cp. Plat. Laws 756e; Aristot. Pol. 1266a 1ff.
693
Clin. It could not.
694
Ath. Since the one embraced monarchy and the other freedom, unmixed and in excess, neither of them has either in due measure: your Laconian and Cretan States are better in this respect, as were the Athenian and Persian in old times— in contrast to their present condition. Shall we expound the reasons for this?
694
Clin. By all means—that is if we mean to complete the task we have set ourselves.
694
Ath. Let us attend then. When the Persians, under Cyrus, maintained the due balance between slavery and freedom, they became, first of all, free themselves, and, after that, masters of many others. For when the rulers gave a share of freedom to their subjects and advanced them to a position of equality, the soldiers were more friendly towards their officers and showed their devotion in times of danger; and if there was any wise man amongst them, able to give counsel, since the king was not jealous but allowed free speech and respected those who could help at all by their counsel,—such a man had the opportunity of contributing to the common stock the fruit of his wisdom. Consequently, at that time all their affairs made progress, owing to their freedom, friendliness and mutual interchange of reason.
694
Clin. Probably that is pretty much the way in which the matters you speak of took place.
