Statesman

STRANGER: And these, whether they rule with the will, or against the will, of their subjects, with written laws or without written laws, and whether they are poor or rich, and whatever be the nature of their rule, must be supposed, according to our present view, to rule on some scientific principle; just as the physician, whether he cures us against our will or with our will, and whatever be his mode of treatment,—incision, burning, or the infliction of some other pain,—whether he practises out of a book or not out of a book, and whether he be rich or poor, whether he purges or reduces in some other way, or even fattens his patients, is a physician all the same, so long as he exercises authority over them according to rules of art, if he only does them good and heals and saves them. And this we lay down to be the only proper test of the art of medicine, or of any other art of command.

STRANGER: Then that can be the only true form of government in which the governors are really found to possess science, and are not mere pretenders, whether they rule according to law or without law, over willing or unwilling subjects, and are rich or poor themselves—none of these things can with any propriety be included in the notion of the ruler.

STRANGER: And whether with a view to the public good they purge the State by killing some, or exiling some; whether they reduce the size of the body corporate by sending out from the hive swarms of citizens, or, by introducing persons from without, increase it; while they act according to the rules of wisdom and justice, and use their power with a view to the general security and improvement, the city over which they rule, and which has these characteristics, may be described as the only true State. All other governments are not genuine or real; but only imitations of this, and some of them are better and some of them are worse; the better are said to be well governed, but they are mere imitations like the others.

STRANGER: There can be no doubt that legislation is in a manner the business of a king, and yet the best thing of all is not that the law should rule, but that a man should rule supposing him to have wisdom and royal power. Do you see why this is?

STRANGER: Because the law does not perfectly comprehend what is noblest and most just for all and therefore cannot enforce what is best. The differences of men and actions, and the endless irregular movements of human things, do not admit of any universal and simple rule. And no art whatsoever can lay down a rule which will last for all time.

STRANGER: But the law is always striving to make one;—like an obstinate and ignorant tyrant, who will not allow anything to be done contrary to his appointment, or any question to be asked—not even in sudden changes of circumstances, when something happens to be better than what he commanded for some one.

STRANGER: The training-masters do not issue minute rules for individuals, or give every individual what is exactly suited to his constitution; they think that they ought to go more roughly to work, and to prescribe generally the regimen which will benefit the majority.

STRANGER: And now observe that the legislator who has to preside over the herd, and to enforce justice in their dealings with one another, will not be able, in enacting for the general good, to provide exactly what is suitable for each particular case.

STRANGER: He will lay down laws in a general form for the majority, roughly meeting the cases of individuals; and some of them he will deliver in writing, and others will be unwritten; and these last will be traditional customs of the country.

STRANGER: Yes, quite right; for how can he sit at every man's side all through his life, prescribing for him the exact particulars of his duty? Who, Socrates, would be equal to such a task? No one who really had the royal science, if he had been able to do this, would have imposed upon himself the restriction of a written law.

STRANGER: Let us put to ourselves the case of a physician, or trainer, who is about to go into a far country, and is expecting to be a long time away from his patients—thinking that his instructions will not be remembered unless they are written down, he will leave notes of them for the use of his pupils or patients.

STRANGER: But what would you say, if he came back sooner than he had intended, and, owing to an unexpected change of the winds or other celestial influences, something else happened to be better for them,—would he not venture to suggest this new remedy, although not contemplated in his former prescription? Would he persist in observing the original law, neither himself giving any new commandments, nor the patient daring to do otherwise than was prescribed, under the idea that this course only was healthy and medicinal, all others noxious and heterodox? Viewed in the light of science and true art, would not all such enactments be utterly ridiculous?