The Polity of the Athenians and the Lacedaemonians [1]
this common folk, this riff-raff,[13] whose prosperity, combined with the growth of their numbers, enhances the democracy. Whereas, a shifting of fortune to the advantage of the wealthy and the better classes implies the establishment on the part of the commonalty of a strong power in opposition to itself. In fact, all the world over, the cream of society is in opposition to the democracy. Naturally, since the smallest amount of intemperance and injustice, together with the highest scrupulousness in the pursuit of excellence, is to be found in the ranks of the better class, while within the ranks of the People will be found the greatest amount of ignorance, disorderliness, rascality--poverty acting as a stronger incentive to base conduct, not to speak of lack of education and ignorance, traceable to the lack of means which afflicts the average of mankind.[14]
[13] Or, "these inferiors," "these good-for-nothings."
[14] Or, "some of these folk." The passage is corrupt.
The objection may be raised that it was a mistake to allow the universal right of speech[15] and a seat in council. These should have been reserved for the cleverest, the flower of the community. But here, again, it will be found that they are acting with wise deliberation in granting to[16] even the baser sort the right of speech, for supposing only the better people might speak, or sit in council, blessings would fall to the lot of those like themselves, but to the commonalty the reverse of blessings. Whereas now, any one who likes, any base fellow, may get up and discover something to the advantage of himself and his equals. It may be retorted: "And what sort of advantage either for himself or for the People can such a fellow be expected to hit upon?" The answer to which is, that in their judgment the ignorance and baseness of this fellow, together with his goodwill, are worth a great deal more to them than your superior person's virtue and wisdom, coupled with animosity. What it comes to, therefore, is that a state founded upon such institutions will not be the best state;[17] but, given a democracy, these are the right means to procure its preservation. The People, it must be borne in mind, does not demand that the city should be well governed and itself a slave. It desires to be free and to be master.[18] As to bad legislation it does not concern itself about that.[19] In fact, what you believe to be bad legislation is the very source of the People's strength and freedom. But if you seek for good legislation, in the first place you will see the cleverest members of the community laying down the laws for the rest. And in the next place, the better class will curb and chastise the lower orders; the better class will deliberate in behalf of the state, and not suffer crack-brained fellows to sit in council, or to speak or vote in Parliament.[20] No doubt; but under the weight of such blessings the People will in a very short time be reduced to slavery.
[15] Lit. "everybody to speak in turn."
[16] Or, "it is a counsel of perfection on their part to grant to," etc.
[17] Or, "the ideal state."
[18] Or, "and to govern and hold office."
[19] Or, "it will take the risk of that."
[20] See Grote, "H. G." v. p. 510 note.
Another point is the extraordinary amount of license[21] granted to slaves and resident aliens at Athens, where a blow is illegal, and a slave will not step aside to let you pass him in the street. I will explain the reason of this peculiar custom. Supposing it were legal for a slave to be beaten by a free citizen, or for a resident alien or freedman to be beaten by a citizen, it would frequently happen that an Athenian might be mistaken for a slave or an alien and receive a beating; since the Athenian People is no better clothed than the slave or alien, nor in personal appearance is there any superiority. Or if the fact itself that slaves in Athens are allowed to indulge in luxury, and indeed in some cases to live magnificently, be found astonishing, this too, it can be shown, is done of set purpose. Where you have
[13] Or, "these inferiors," "these good-for-nothings."
[14] Or, "some of these folk." The passage is corrupt.
The objection may be raised that it was a mistake to allow the universal right of speech[15] and a seat in council. These should have been reserved for the cleverest, the flower of the community. But here, again, it will be found that they are acting with wise deliberation in granting to[16] even the baser sort the right of speech, for supposing only the better people might speak, or sit in council, blessings would fall to the lot of those like themselves, but to the commonalty the reverse of blessings. Whereas now, any one who likes, any base fellow, may get up and discover something to the advantage of himself and his equals. It may be retorted: "And what sort of advantage either for himself or for the People can such a fellow be expected to hit upon?" The answer to which is, that in their judgment the ignorance and baseness of this fellow, together with his goodwill, are worth a great deal more to them than your superior person's virtue and wisdom, coupled with animosity. What it comes to, therefore, is that a state founded upon such institutions will not be the best state;[17] but, given a democracy, these are the right means to procure its preservation. The People, it must be borne in mind, does not demand that the city should be well governed and itself a slave. It desires to be free and to be master.[18] As to bad legislation it does not concern itself about that.[19] In fact, what you believe to be bad legislation is the very source of the People's strength and freedom. But if you seek for good legislation, in the first place you will see the cleverest members of the community laying down the laws for the rest. And in the next place, the better class will curb and chastise the lower orders; the better class will deliberate in behalf of the state, and not suffer crack-brained fellows to sit in council, or to speak or vote in Parliament.[20] No doubt; but under the weight of such blessings the People will in a very short time be reduced to slavery.
[15] Lit. "everybody to speak in turn."
[16] Or, "it is a counsel of perfection on their part to grant to," etc.
[17] Or, "the ideal state."
[18] Or, "and to govern and hold office."
[19] Or, "it will take the risk of that."
[20] See Grote, "H. G." v. p. 510 note.
Another point is the extraordinary amount of license[21] granted to slaves and resident aliens at Athens, where a blow is illegal, and a slave will not step aside to let you pass him in the street. I will explain the reason of this peculiar custom. Supposing it were legal for a slave to be beaten by a free citizen, or for a resident alien or freedman to be beaten by a citizen, it would frequently happen that an Athenian might be mistaken for a slave or an alien and receive a beating; since the Athenian People is no better clothed than the slave or alien, nor in personal appearance is there any superiority. Or if the fact itself that slaves in Athens are allowed to indulge in luxury, and indeed in some cases to live magnificently, be found astonishing, this too, it can be shown, is done of set purpose. Where you have