With respect to disciplines, however, the same legislators and præfects should diligently inspect and examine the tribe of sophists, whether they teach what is useful to the laws, to political dogmas, and to the peculiar economy of life. For the doctrines of the sophists ingenerate in the souls of men, no casual but the greatest infelicity; when they dare to make innovation in any thing pertaining either to human or divine concerns, contrary to common conceptions; than which nothing can be more pernicious either with respect to truth, or security, or renown. And in addition to this, also, they introduce darkness and confusion into the minds of the vulgar. But of this kind are all such doctrines as either teach that there is no God, or if there is, that he is not so affected towards the human race, as to look to it with providential attention, but deserts and despises it. For doctrines of this kind produce in men folly and injustice, to an extent which it is not easy to narrate. For every man who is full of anarchy, and who has shaken off the fear of disobedience [to rulers and the laws], wantonly exults, and violates the laws. Hence it is necessary to employ political and venerable assertions, which are adapted to the disposition of the speaker, and which are void of dissimulation. For thus what is said will exhibit the manners of the speaker. From the laws, however, security will thus be necessarily introduced, if the polity is composed and coarranged from every thing which is according to nature, and not from such things as are preternatural. For cities derive no advantage from a tyranny, and very little from an oligarchy. It is necessary, therefore, that a kingdom should be established in the first place; and in the second place, an aristocracy. For a kingdom, indeed, is a thing imitative of God, and which is with difficulty preserved and defended by the human soul. For it is rapidly changed through luxury and insolence. Hence it is not proper to employ it universally, but only so far as it may be useful to the polity; but an aristocracy should be more abundantly interwoven in it, because it consists of many rulers, who emulate each other, and who often alternately govern. It is also entirely necessary that a democracy should be introduced. For as a citizen is a part of the whole polity, it is requisite that he should receive a certain reward from it[10]. But it is necessary that he should be sufficiently restrained. For the vulgar are audacious and precipitate. FROM THE TREATISE OF DIOTOGENES ON SANCTITY.