The Republic — Plato

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PLATO

handle silver or gold, or be under the same roof with them, or wear them, or drink from them. And this will be their salvation, and they will be the saviours of the State. But should they ever acquire homes or lands or moneys of their own, they will become good housekeepers and husbandmen instead of guardians, enemies and tyrants instead of allies of the other citizens ; hating and being hated, plotting and being plotted against, they will pass their whole life in much greater terror of internal than of external enemies, and the hour of ruin, both to themselves and to the rest of the State, will be at hand. For all which reasons may we not say that thus shall our State be ordered, and that these shall be the regulations appointed by us for our guardians concerning their houses and all other matters? Yes, said Glaucon.

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BOOK IV

WEALTH, POVERTY, AND VIRTUE Adeimantus, Socrates. HERE Adeimantus interposed a question : How would you answer, Socrates, said he, if a person were to say that you are making ^ these people miserable, and that they are the cause of their own unhappiness; the city in fact belongs to them, but they are none the better for it ; whereas other men acquire lands, and build large and handsome houses, and have everything handsome about them, offering sacrifices to the gods on their own account, and practising hospitality; moreover, as you were saying just now, they have gold and silver, and all that is usual among the favorites of fortune ; but our poor citizens are no better than mercenaries who are quartered in the city and are always mounting guard ? Yes, I said ; and you may add that they are only fed, and not paid in addition to their food, like other men ; and therefore they cannot, if they would, take a journey of pleasure; they have no money to spend on a mistress or any other luxurious fancy, which, as the world goes, is thought to be happiness ; and many other accusations of the same nature might be added. But, said he, let us suppose all this to be included in the charge. You mean to ask, I said, what will be our answer? Yes. If we proceed along the old path, my belief, I said, is that we shall find the answer. And our answer will be that, even as they are, our guardians may very likely be the happiest ' Or, " that for their own good you are making these people miserable." 105 io6

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of men; but that our aim in founding the State was not the disproportionate happiness of any one class, but the greatest happiness of the whole; we thought that in a State which is ordered with a view to the good of the whole we should be most likely to find justice, and in the ill-ordered State injustice: and, having found them, we might then decide which of the two is the happier.

At present, I take it, we are fashioning the happy State, not piecemeal, or with a view of making a few happy citizens, but as a whole; and by and by we will proceed to view the opposite kind of State.

Suppose that we were painting a statue, and someone came up to us and said: Why do you not put the most beautiful colors on the most beautiful parts of the body — the eyes ought to be purple, but you have made them black — to him we might fairly answer: Sir, you would not surely have us beautify the eyes to such a degree that they are no longer eyes ; consider rather whether, by giving this and the other features their due proportion, we make the whole beautiful.

And so I say to you, do not compel us to assign to the guardians a sort of happiness which will make them anything but guardians ; for we too can clothe our husbandmen in royal apparel, and set crowns of gold on their heads, and bid them till the ground as much as they like, and no more.

Our potters also might be allowed to repose on couches, and feast by the fireside, passing round the wine-cup, while their wheel is conveniently at hand, and working at pottery only as much as they like ; in this way we might make every class happy — and then, as you imagine, the whole State would be happy.

But do not put this idea into our heads ; for, if we listen to you, the husbandman will be no longer a husbandman, the potter will cease to be a potter, and no one will have the character of any distinct class in the State.

Now this is not of much consequence where the corruption of society, and pretension to be what you are not, are confined to cobblers ; but when the guardians of the laws and of the government are only seeming and not real guardians, then see how they turn the State upside down ; and on the other hand they alone have the power of giving order and happiness to the State.

We mean our guardians to be true saviours and not the destroyers of the State, whereas our opponent is thinking of peasants at a fes-