worse than none; as if any one should reduce the voices of those who
sing in concert to one, or a verse to a foot. But the people ought to
be made one, and a community, as I have already said, by education; as
property at Lacedsemon, and their public tables at Crete, were made
common by their legislators. But yet, whosoever shall introduce any
education, and think thereby to make his city excellent and
respectable, will be absurd, while he expects to form it by such
regulations, and not by manners, philosophy, and laws. And whoever
[1264a] would establish a government upon a community of goods,
ought to know that he should consult the experience of many years,
which would plainly enough inform him whether such a scheme is useful;
for almost all things have already been found out, but some have been
neglected, and others which have been known have not been put in
practice. But this would be most evident, if any one could see such a
government really established: for it would be impossible to frame
such a city without dividing and separating it into its distinct
parts, as public tables, wards, and tribes; so that here the laws will
do nothing more than forbid the military to engage in agriculture,
which is what the Lacedaemonians are at present endeavouring to do.

Nor has Socrates told us (nor is it easy to say) what plan of
government should be pursued with respect to the individuals in the
state where there is a community of goods established; for though the
majority of his citizens will in general consist of a multitude of
persons of different occupations, of those he has determined nothing;
whether the property of the husbandman ought to be in common, or
whether each person should have his share to himself; and also,
whether their wives and children ought to be in common: for if all
things are to be alike common to all, where will be the difference
between them and the military, or what would they get by submitting to