substance; for we cannot say with respect to a man's fortune, that he
is mild or courageous, but we may say that he is prudent and liberal,
which are the only qualities connected therewith.

It is also absurd to render property equal, and not to provide for the
increasing number of the citizens; but to leave that circumstance
uncertain, as if it would regulate itself according to the number of
women who [1265b] should happen to be childless, let that be what it
would because this seems to take place in other cities; but the case
would not be the same in such a state which he proposes and those
which now actually unite; for in these no one actually wants, as the
property is divided amongst the whole community, be their numbers what
they will; but as it could not then be divided, the supernumeraries,
whether they were many or few, would have nothing at all. But it is
more necessary than even to regulate property, to take care that the
increase of the people should not exceed a certain number; and in
determining that, to take into consideration those children who will
die, and also those women who will be barren; and to neglect this, as
is done in several cities, is to bring certain poverty on the
citizens; and poverty is the cause of sedition and evil. Now Phidon
the Corinthian, one of the oldest legislators, thought the families
and the number of the citizens should continue the same; although it
should happen that all should have allotments at the first,
disproportionate to their numbers.

In Plato's Laws it is however different; we shall mention hereafter
what we think would be best in these particulars. He has also
neglected in that treatise to point out how the governors are to be
distinguished from the governed; for he says, that as of one sort of
wool the warp ought to be made, and of another the woof, so ought some