composed of all these and many other very different parts, it
necessarily follows that the virtue of all the citizens cannot be the
same; as the business of him who leads the band is different from the
other dancers. From all which proofs it is evident that the virtues of
a citizen cannot be one and the same. But do we never find those virtues
united which constitute a good man and excellent citizen? for we say,
such a one is an excellent magistrate and a prudent and good man; but
prudence is a necessary qualification for all those who engage in public
affairs. Nay, some persons affirm that the education of those who are
intended to command should, from the beginning, be different from other
citizens, as the children of kings are generally instructed in riding
and warlike exercises; and thus Euripides says:

"... No showy arts Be mine, but teach me what the state requires."

As if those who are to rule were to have an education peculiar to
themselves. But if we allow, that the virtues of a good man and a
good magistrate may be the same, and a citizen is one who obeys the
magistrate, it follows that the virtue of the one cannot in general be
the same as the virtue of the other, although it may be true of some
particular citizen; for the virtue of the magistrate must be different
from the virtue of the citizen. For which reason Jason declared that
was he deprived of his kingdom he should pine away with regret, as not
knowing how to live a private man. But it is a great recommendation to
know how to command as well as to obey; and to do both these things well
is the virtue of an accomplished citizen. If then the virtue of a good
man consists only in being able to command, but the virtue of a good
citizen renders him equally fit for the one as well as the other, the
commendation of both of them is not the same. It appears, then, that
both he who commands and he who obeys should each of them learn their
separate business: but that the citizen should be master of and
take part in both these, as any one may easily perceive; in a family
government there is no occasion for the master to know how to perform
the necessary offices, but rather to enjoy the labour of others; for to
do the other is a servile part. I mean by the other, the common family
business of the slave.

There are many sorts of slaves; for their employments are various: of
these the handicraftsmen are one, who, as their name imports, get their
living by the