rs a more entire community of goods than is to be
found in other cities, he almost brings round again to be the same
as that other government which he had first proposed; for except the
community of wives and goods, he has framed both his governments alike,
for the education of the citizens is to be the same in both; they are in
both to live without any servile employ, and their common tables are to
be the same, excepting that in that he says the women should have common
tables, and that there should be a thousand men-at-arms, in this, that
there should be five thousand.

All the discourses of Socrates are masterly, noble, new, and
inquisitive; but that they are all true it may probably be too much
to say. For now with respect to the number just spoken of, it must be
acknowledged that he would want the country of Babylonia for them, or
some one like it, of an immeasurable extent, to support five thousand
idle persons, besides a much greater number of women and servants. Every
one, it is true, may frame an hypothesis as he pleases, but yet it ought
to be possible. It has been said, that a legislator should have two
things in view when he frames his laws, the country and the people. He
will also do well, if he has some regard to the neighbouring states, if
he intends that his community should maintain any political intercourse
with them, for it is not only necessary that they should understand that
practice of war which is adapted to their own country, but to others
also; for admitting that any one chooses not this life either in
public or private, yet there is not the less occasion for their being
formidable to their enemies, not only when they invade their country,
but also when they retire out of it.

It may also be considered whether the quantity of each person's property
may not be settled in a different manner from what he has done it in,
by making it more determinate; for he says, that every one ought to have
enough whereon to live moderately, as if any one had said to live well,
which is the most comprehensive expression. Besides, a man may live
moderately and miserably at the same time; he had therefore better
have proposed, that they should live both moderately and liberally;
for unless these two conspire, luxury will come in on the one hand, or
wretchedness on the other, since these two modes of living are the only
ones applicable to the employment of our substance; for we cannot say
with respect to a man's fo