And the third class, Footnote 1For the classification of the population cf. Vol. I. pp. 151-163, Eurip. Suppl. 238 ff., Aristot. Pol. 1328 b ff., 1289 b 33, 1290 b 40 ff., Newman i. p. 97 composing the
people,
would comprise all quiet Footnote 2ἀπράγμονες: cf. 620 C, Aristoph. Knights 261, Aristot. Rhet. 1381 a 25, Isoc. Antid. 151, 227. But Pericles in Thuc. ii. 40 takes a different view. See my note in Class. Phil. xv. () pp. 300-301. cultivators of their own farms Footnote 3αὐτουργοί: Cf. Soph. 223 D, Eurip. Or. 920, Shorey in Class. Phil. xxiii. () pp. 346-347. who possess little property. This is the largest and most potent group in a democracy when it meets in assembly.Yes, it is,
he said, but it will not often do that, Footnote 4Cf. Aristot. Pol. 1318 b 12. unless it gets a share of the honey.
Well, does it not always share,
I said, to the extent that the men at the head find it possible, in distributing Footnote 5Cf. Isoc. viii. 13
τοὺς τὰ τῆς πόλεως διανεμομένους
. to the people what they take from the well-to-do, Footnote 6For τοὺς ἔχοντας cf. Blaydes on Aristoph. Knights 1295. For the exploitation of the rich at Athens cf. Xen. Symp. 4. 30-32, Lysias xxi. 14, xix. 62, xviii. 20-21, Isoc. Areop. 32 ff., Peace 131, Dem. De cor. 105 ff., on his triarchic law; and also Eurip. Herc. Fur. 588-592. to keep the lion’s share for themselves Footnote 7Cf. Aristoph. Knights 717-718, 1219-1223, and Achilles in Il. ix. 363. ?Why, yes,
he said, it shares in that sense.
And so, I suppose, those who are thus plundered are compelled to defend themselves by speeches in the assembly and any action in their power.
Of course.
And thereupon the charge is brought against them by the other party, though they may have no revolutionary designs, that they are plotting against the people, and it is said that they are oligarchs. Footnote 8i.e. reactionaries. Cf. on 562 D, p. 306, note b, Aeschines iii. 168, and 566 C
μισόδημος
. The whole passage perhaps illustrates the disharmony
between Plato’s upperclass sympathies and his liberal philosophy. Surely.
And then finally, when they see the people, not of its own will Footnote 9So the Attic orators frequently say that a popular jury was deceived. Cf. also Aristoph. Acharn. 515-516. but through misapprehension, Footnote 10Aristotle, Eth. Nic. 1110 a 1, in his discussion of voluntary and involuntary acts, says things done under compulsion or through misapprehension (δι’ ἄγνοιαν) are involuntary. and being misled by the calumniators, attempting to wrong them, why then, Footnote 11For τότ’ ἢδη cf. 569 A, Phaedo 87 E, Gorg. 527 D, Laches 181 D, 184 A, and on 550 A, p. 259, note i. whether they wish it or not, Footnote 12So Aristot. Pol. 1304 b 30
ἠναγκάσθησαν σύσταντες καταλῦσαι τὸν δῆμον
, Isoc. xv. 318 ὀλιγαρχίαν ὀνειδίζοντες . . . ἠνάγκασαν ὁμοίους γενέσθαι ταῖς αἰτίαις
. they become in very deed oligarchs, not willingly, but this evil too is engendered by those drones which sting them.Precisely.
And then there ensue impeachments and judgements and lawsuits on either side.
Yes, indeed.
And is it not always the way of a demos to put forward one man as its special champion and protector Footnote 13Cf. 562 D, Eurip. Or. 772
προστάτας
, Aristoph. Knights 1128. The προστάτης τοῦ δήμου was the accepted leader of the democracy. Cf. Dittenberger, S. I. G. 2nd ed. , no. 476. The implications of this passage contradict the theory that the oligarchy is nearer the ideal than the democracy. But Plato is thinking of Athens and not of his own scheme. Cf. Introd. pp. xlv-xlvi. and cherish and magnify him?Yes, it is.
This, then, is plain,
said I, that when a tyrant arises he sprouts from a protectorate root Footnote 14Cf. Aristot. Pol. 1310 b 14
οἱ πλεῖστοι τῶν τυράννων γεγόνασιν ἐκ δημαγωγῶν
, etc., ibid. 1304 b 20 ff. and from nothing else.Very plain.
What, then, is the starting-point of the transformation of a protector into a tyrant? Is it not obviously when the protector’s acts begin to reproduce the legend that is told of the shrine of Lycaean Zeus in Arcadia Footnote 15Cf. Frazer on Pausanias viii. 2 (vol. iv. p. 189) and Cook’s Zeus, vol. i. p. 70. The archaic religious rhetoric of what follows testifies to the intensity of Plato’s feeling. Cf. the language of the Laws on homicide, 865 ff. ?
What is that?
he said. The story goes that he who tastes of the one bit of human entrails minced up with those of other victims is inevitably transformed into a wolf. Have you not heard the tale?
I have.
Book 8