696
Athenian
Ath. And, as our argument asserts, the cause of this does not lie in luck, but in the evil life which is usually lived by the sons of excessively rich monarchs; for such an upbringing can never produce either boy or man or greybeard of surpassing goodness. To this, we say, the lawgiver must give heed,—as must we ourselves on the present occasion. It is proper, however, my Lacedaemonian friends, to give your State credit for this at least,—that you assign no different honor or training whatsoever to poverty or wealth, to the commoner or the king, beyond what your original oracleThe laws of Lycurgus. declared at the bidding of some god. Nor indeed is it right that pre-eminent honors in a State should be conferred on a man because he is specially wealthy, any more than it is right to confer them because he is swift or comely or strong without any virtue, or with a virtue devoid of temperance.
Megillus
Meg. What do you mean by that, Stranger?
Athenian
Ath. Courage is, presumably, one part of virtue.
Athenian
Ath. Now that you have heard the argument, judge for yourself whether you would welcome as housemate or neighbor a man who is extremely courageous, but licentious rather than temperate.
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Megillus
Meg. Don’t suggest such a thing!
Athenian
Ath. Well then,—a man wise in arts and crafts, but unjust.
Megillus
Meg. Certainly not.
Athenian
Ath. But justice, surely, is not bred apart from temperance.
Megillus
Meg. Impossible.
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