Seite - 1505 - in The Complete Plato

house duly married by sacred rites, whether they be bought or acquired in any other way, and he offends publicly in the face of all mankind, we shall be right in enacting that he be deprived of civic honours and privileges, and be deemed to be, as he truly is, a stranger. Let this law, then, whether it is one, or ought rather to be called two, be laid down respecting love in general, and the intercourse of the sexes which arises out of the desires, whether rightly or wrongly indulged. Megillus. I, for my part, Stranger, would gladly receive this law. Cleinias shall speak for himself, and tell you what is his opinion. Cleinias. I will, Megillus, when an opportunity offers; at present, I think that we had better allow the Stranger to proceed with his laws. Megillus. Very good. Athenian. We had got about as far as the establishment of the common tables, which in most places would be difficult, but in Crete no one would think of introducing any other custom. There might arise a question about the manner of them—whether they shall be such as they are here in Crete, or such as they are in Lacedaemon,—or is there a third kind which may be better than either of them? The answer to this question might be easily discovered, but the discovery would do no great good, for at present they are very well ordered. Leaving the common tables, we may therefore proceed to the means of providing food. Now, in cities the means of life are gained in many ways and from divers sources, and in general from two sources, whereas our city has only one. For most of the Hellenes obtain their food from sea and land, but our citizens from land only. And this makes the task of the legislator less difficult—half as many laws will be enough, and much less than half; and they will be of a kind better suited to free men. For he has nothing to do with laws about shipowners and merchants and retailers and innkeepers and tax collectors and mines and moneylending and compound interest and innumerable other things—bidding good–bye to these, he gives laws to husbandmen and shepherds and bee–keepers, and to the guardians and superintendents of their implements; and he has already legislated for greater matters, as for example, respecting marriage and the procreation and nurture of children, and for education, and the establishment of offices—and now he must direct his laws to those who provide food and labour in preparing it. Let us first of all, then, have a class of laws which shall be called the laws of husbandmen. And let the first of them be the law of Zeus, the god of boundaries. Let no one shift the boundary line either of a fellow–citizen who is a neighbour, or, if he dwells at the extremity of the land, of any stranger 1505