Kitap 8
550
You are aware, then, said I, that the very house-slaves of such men, if they are loyal and friendly, privately say the same sort of things to the sons, and if they observe a debtor or any other wrongdoer whom the father does not prosecute, they urge the boy to punish all such when he grows to manhood and prove himself more of a man than his father, and when the lad goes out he hears and sees the same sort of thing. ἕτερα τοιαῦτα: cf. on 488 B; also Gorg. 481 E, 482 A, 514 D, Euthyd. 298 E, Protag. 326 A, Phaedo 58 D, 80 D, Symp. 201 E, etc. Men who mind their own affairsCf. What Plato Said, p. 480, on Charm. 161 B. in the city are spoken of as simpletons and are held in slight esteem, while meddlers who mind other people’s affairs are honored and praised. Then it is τότε δή cf. 551 A, 566 C, 330 E, 573 A, 591 A, Phaedo 85 A, 96 B and D, Polit. 272 E. Cf. also τότ’ ἤδη, on 565 C. that the youth, hearing and seeing such things, and on the other hand listening to the words of his father, and with a near view of his pursuits contrasted with those of other men, is solicited by both, his father watering and fostering the growth of the rational principleCf. on 439 D, Vol. I. p. 397, note d. in his soul and the others the appetitive and the passionateFor these three principles of the soul cf. on 435 A ff., 439 D-E ff., 441 A.; and as he is not by nature of a bad disposition but has fallen into evil communications,Cf. the fragment of Menander,φθείρουσιν ἤθη χρήσθ’ ὁμιλίαι κακαί, quoted in 1Cor. xv. 33 (Kock, C.A.F. iii. No. 218). Cf. also Phaedr. 250 A ὑπό τινων ὁμιλιῶν, Aesch. Seven Against Thebes 599 ἔσθ’ ὁμιλίας κακῆς κάκιον οὐδέν. under these two solicitations he comes to a compromiseCf. p. 249, note f. and turns over the government in his soulCf. 553 B-C, 608 B. to the intermediate principle of ambition and high spirit and becomes a man haughty of soul ὑψηλόφρων is a poetical word. Cf. Eurip. I. A. 919. and covetous of honor.Cf. p. 255, note f. You have, I think, most exactly described his origin. Then, said I, we have our second polity and second type of man. We have, he said. Shall we then, as Aeschylus: would say, tell of another champion before another gate, Aesch. Seven 451 λέγ’ ἄλλον ἄλλαις ἐν πύλαις εἰληχότα. or rather, in accordance with our plan,Cf. Laws 743 C, and Class. Phil. ix. (1914) p. 345. the city first? That, by all means, he said. The next polity, I believe, would be oligarchy. And what kind of a regime, said he, do you understand by oligarchy? That based on a property qualification,Cf. Aristot. Eth. Nic. 1160 a 33, Isoc. Panath. 131, Laws 698 B aliter. said I, wherein the rich hold office and the poor man is excluded. I understand, said he. Then, is not the first thing to speak of how democracy passes over into this? Yes. And truly, said I, the manner of the change is plain even to the proverbial blind man.Cf. 465 D, Soph. 241 D. How so? That treasure-houseCf. 548 A, 416 D. which each possesses filled with gold destroys that polity; for first they invent ways of expenditure for themselves and pervert the laws to this end, and neither they nor their wives obey them. That is likely, he said. And then, I take it, by observing and emulating one another they bring the majority of them to this way of thinking. That is likely, he said. And so, as time goes on, and they advance εἰς τὸ πρόσθεν: cf. 437 A, 604 B, Prot. 339 D, Symp. 174 D, Polit. 262 D, Soph. 258 C, 261 B, Alc. I. 132 B, Protag. 357 D where ἧς is plainly wrong, Aristoph. Knights 751. in the pursuit of wealth, the more they hold that in honor the less they honor virtue. May not the opposition of wealth and virtueCf. 591 D, Laws 742 E, 705 B, 8931 C ff., 836 A, 919 B with Rep. 421 D; also Aristot. Pol. 1273 a 37-38. be conceived as if each lay in the scaleCf. on 544 E, Demosth. v. 12. of a balance inclining opposite ways? Yes, indeed, he said.
