enemy; or, if they do not call them out in the hour of battle, they are oligarchs indeed, few to fight as they are few to rule. And at the same time their fondness for money makes them unwilling to pay taxes.
How discreditable!
And, as we said before, under such a constitution the same persons have too many callings—they are husbandmen, tradesmen, warriors, all in one. Does that look well?
Anything but well.
There is another evil which is, perhaps, the greatest of all, and to which this State first begins to be liable.
What evil?
A man may sell all that he has, and another may acquire his property; yet after the sale he may dwell in the city of which he is no longer a part, being neither trader, nor artisan, nor horseman, nor hoplite, but only a poor, helpless creature.
Yes, that is an evil which also first begins in this State.
The evil is certainly not prevented there; for oligarchies have both the extremes of great wealth and utter poverty.
True.
But think again: In his wealthy days, while he was spending his money, was a man of this sort a whit more good to the State for the purposes of citizenship? Or did he only seem to be a member of the ruling body, although in truth he was neither ruler nor subject, but just a spendthrift?
As you say, he seemed to be a ruler, but was only a spendthrift.
May we not say that this is the drone in the house who is like the drone in the honeycomb, and that the one is the plague of the city as the other is of the hive?
Just so, Socrates.
And God has made the flying drones, Adeimantus, all without stings, whereas of the walking drones he has made some without stings, but others have dreadful stings; of the stingless class are those who in their old age end as paupers; of the stingers come all the criminal class, as they are termed.
Most true, he said.
Clearly then, whenever you see paupers in a State, somewhere in that neighborhood there are hidden away thieves and cut-purses and robbers of temples, and all sorts of malefactors.
