Such reasoning and such laws are neither political, useful nor true: but
a legislator ought to instil those laws on the minds of men which are
most useful for them, both in their public and private capacities. The
rendering a people fit for war, that they may enslave their inferiors
ought not to be the care of the legislator; but that they may not
themselves be reduced to slavery by others. In [1334a] the next place,
he should take care that the object of his government is the safety
of those who are under it, and not a despotism over all: in the third
place, that those only are slaves who are fit to be only so. Reason
indeed concurs with experience in showing that all the attention which
the legislator pays to the business of war, and all other rules which
he lays down, should have for their object rest and peace; since most
of those states (which we usually see) are preserved by war; but, after
they have acquired a supreme power over those around them, are ruined;
for during peace, like a sword, they lose their brightness: the fault of
which lies in the legislator, who never taught them how to be at rest.
CHAPTER XV
As there is one end common to a man both as an individual and a citizen,
it is evident that a good man and a good citizen must have the same
object in view; it is evident that all the virtues which lead to rest
are necessary; for, as we have often said, the end of war is peace, of
labour, rest; but those virtues whose object is rest, and those also
whose object is labour, are necessary for a liberal life and rest; for
we want a supply of many necessary things that we may be at rest. A city
therefore ought to be temperate, brave, and patient; for, according to
the proverb, "Rest is not for slaves;" but those who cannot bravely face
danger are the slaves of those who attack them. Bravery, therefore, and
patience are necessary for labour, philosophy for rest, and temperance
and justice in both; but these chiefly in time of peace and rest; for
war obliges men to be just and temperate; but the enjoyment of pleasure,
with the rest of peace, is more apt to produce insolence; those indeed
who are easy in their circumstances, and enjoy everything that can
make them happy, have great occasion for the virtues of temperance and
justice. Thus if there are, as the poets tell us, any inhabitants in
the happy isles, to these a higher degree of philosophy, temperance, and
justice will be necessary, as they live at their ease in the full plenty
of every sensual pleasure. It is evident, therefore, that these virtues
are necessary in every state that would be happy or worthy; for he who
is worthless can never enjoy real good, much less is he qualified to
be at rest; but can appear good only by labour and being at war, but
in peace and at rest the meanest of creatures. For which reason virtue
should not be cultivated as the Lacedaemonians did; for they did not
differ from others in their opinion concerning the supreme good, but in