[1327b]
[1]
（for a
state ought to be formidable, and also capable of the defence of not only its
own people but also some of its neighbors, by sea as well as by land）;
but when we come to the question of the number and size of this force, we have
to consider the state's manner of life if it is to live a life of leadership and
affairs,1 it must possess maritime as well as other forces
commensurate with its activities. On
the other hand it is not necessary for states to include the teeming population
that grows up in connection with common sailors, as there is no need for these
to be citizens; for the marines are free men and are a part of the infantry, and
it is they who have command and control the crew; and if there exists a mass of
villagers and tillers of the soil, there is bound to be no lack of sailors too.
In fact we see this state of thing existing even now in some places, for
instance in the city of Heraclea; the
Heracleotes man a large fleet of triremes, although they possess a city of but
moderate size as compared with others.Let such
then be our conclusions about the territories and harbors of cities, and the
sea, and about naval forces.About the citizen population, we said
before what is its proper limit of numbers. Let us now speak
[20]
of what ought to be the citizens' natural
character. Now this one might almost discern by looking at the famous cities of
Greece and by observing how the
whole inhabited world is divided up among the nations.2 The nations inhabiting the cold places and
those of Europe are full of spirit but
somewhat deficient in intelligence and skill, so that they continue
comparatively free, but lacking in political organization and capacity to rule
their neighbors. The peoples of Asia on
the other hand are intelligent and skillful in temperament, but lack spirit, so
that they are in continuous subjection and slavery. But the Greek race
participates in both characters, just as it occupies the middle position
geographically, for it is both spirited and intelligent; hence it continues to
be free and to have very good political institutions, and to be capable of
ruling all mankind if it attains constitutional unity. The same diversity also exists among the Greek races
compared with one another: some have a one-sided nature, others are happily
blended in regard to both these capacities.3 It is clear therefore that people that are to be
easily guided to virtue by the lawgiver must be both intellectual and spirited
in their nature. For as to what is said by certain persons about the character
that should belong to their Guardians4—they should be affectionate to their
friends but fierce towards strangers—it is spirit that causes
affectionateness, for spirit is the capacity of the soul whereby we love.
1 i.e. relations with other states—a broader term than hegemony, leadership of an alliance.
2 4. fin.
3 i.e. intelligence and high spirit, capacity for self-government and capacity for empire.
4 The ruling class in Plato's Ideal State,Plat. Rep. 375c.
Aristotle. Aristotle in 23 Volumes, Vol. 21, translated by H. Rackham. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1944.
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