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Merge pull request #1142 from mkonieczny9805/issue-883
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(tlg0007.tlg119.perseus-eng1.xml) EpiDoc and CTS conversion
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lcerrato authored Apr 6, 2020
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<?xml version="1.0" encoding="UTF-8"?>
<?xml-model href="http://www.stoa.org/epidoc/schema/latest/tei-epidoc.rng"
schematypens="http://relaxng.org/ns/structure/1.0"?>
<TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader xml:lang="eng">
<fileDesc>
<titleStmt>
<title>On Monarchy, Democracy, and Oligrachy</title>
<author>Plutarch</author>
<editor role="translator">Harold North Fowler</editor>
<sponsor>Perseus Project, Tufts University</sponsor>
<principal>Gregory Crane</principal>
<respStmt>
<resp>Prepared under the supervision of</resp>
<name>Lisa Cerrato</name>
<name>Rashmi Singhal</name>
<name>Bridget Almas</name>
</respStmt>
<funder n="org:NEH">The National Endowment for the Humanities</funder>
</titleStmt>
<publicationStmt>
<publisher>Trustees of Tufts University</publisher>
<pubPlace>Medford, MA</pubPlace>
<authority>Perseus Project</authority>
<date type="release">2010-12-13</date>
</publicationStmt>
<sourceDesc>
<biblStruct>
<monogr>
<author>Plutarch</author>
<title xml:lang="lat">Moralia</title>
<respStmt>
<resp>with an English Translation by</resp>
<name>Harold North Fowler</name>
</respStmt>
<imprint>
<pubPlace>Cambridge, MA</pubPlace>
<publisher>Harvard University Press</publisher>
<pubPlace>London</pubPlace>
<publisher>William Heinemann Ltd.</publisher>
<date type="printing">1936</date>
</imprint>
<biblScope unit="volume">10</biblScope>
</monogr>
<ref target="https://archive.org/details/moraliainfifteen10plutuoft/page/300">The Internet Archive</ref>
</biblStruct>
</sourceDesc>
</fileDesc>
<encodingDesc>
<editorialDecl>
<correction status="high" method="silent">
<p>optical character recognition</p>
</correction>
</editorialDecl>
<p>Text encoded in accordance with the latest EpiDoc standards</p>
<p>The following text is encoded in accordance with EpiDoc standards and with the CTS/CITE Architecture</p>
<refsDecl n="CTS">
<cRefPattern matchPattern="(\w+)" n="section" replacementPattern="#xpath(/tei:TEI/tei:text/tei:body/tei:div/tei:div[@n='$1'])">
<p>This pointer pattern extracts sections</p>
</cRefPattern>
<!-- <state unit="section"/>-->
</refsDecl><!--<refsDecl doctype="TEI.2">
<state unit="stephpage" n="chunk"/>
</refsDecl>-->
</encodingDesc>
<profileDesc>
<langUsage>
<language ident="eng">English</language>
<language ident="grc">Greek</language>
<language ident="lat">Latin</language>
</langUsage>
</profileDesc>
<revisionDesc>
<change who="RS" when="2010-05">tagged and parsed</change>
<change who="Karina Cooper" when="2019-07-19">EpiDoc and CTS conversion</change>
</revisionDesc>
</teiHeader>
<text xml:lang="eng">
<body>
<div type="translation" xml:lang="eng" n="urn:cts:greekLit:tlg0007.tlg119.perseus-eng3">
<pb xml:id="v.10.p.303"/>
<head>ON MONARCHY, DEMOCRACY, AND OLIGARCHY (<foreign xml:lang="lat">DE UNIUS IN REPUBLICA DOMINATIONE, POPULARI STATU, ET PAUCORUM IMPERIO</foreign>)</head>
<div type="textpart" subtype="section" n="intro">
<head>INTRODUCTION</head>
<p rend="indent">
This essay is evidently only a fragment, as Wyttenbach long ago pointed out. The opening words
indicate that the author delivers it as an address
before an audience to which he has spoken on the
day before, but nothing further is known about the
circumstances. Few scholars now believe that the
author is Plutarch, though who the writer was is not
known. The substance of the fragment is derived
chiefly from the <title rend="italic">Republic</title> of Plato.
</p>
</div>
<pb xml:id="v.10.p.305"/>
<div type="textpart" subtype="section" n="1">
<p rend="indent">Now as I was myself bringing before this company as a court of judgement the talk that I presented to you yesterday, I thought I heard, while
wide awake, not in a dream,<note resp="ed" place="unspecified" anchored="true">
<foreign xml:lang="lat">Cf.</foreign> Homer, <title rend="italic">Od.</title> xix. 547.</note> Political Wisdom
saying:
<quote rend="blockquote">Golden foundation is wrought for canticles sacred,<note resp="ed" place="unspecified" anchored="true">Pindar, Frag. 194 (206), p. 465 ed. Schroeder.</note>
</quote>
so the speech, which exhorts and encourages you to
enter political life has been laid as a basis. <q type="unspecified">Come,
let us now build walls,</q>
<note resp="ed" place="unspecified" anchored="true">Pindar, <foreign xml:lang="lat">ibid.</foreign>
</note> building upon the exhortation the teaching which is due. And it is due to
anyone who has received the exhortation and the
impulse to engage in public affairs that he next
hear and receive precepts of statecraft by the use of
which he will, so far as is humanly possible, be of
service to the people and at the same time manage
his own affairs with safety and rightful honour. But
as a step towards that which follows and a consequence of that which has been said, we must consider
what is the best form of government. For just as
there are numerous modes of life for a man, so the

<pb xml:id="v.10.p.307"/>


government (<emph>politeia</emph>) is the life of a people, and
therefore it is essential for us to take the best form
of it; for of all forms the statesman will choose the
best or, if he cannot obtain that, then the one of
all the rest which is most like it.
</p>
</div>
<div type="textpart" subtype="section" n="2">
<p rend="indent">Now the word <emph>politeia</emph> (citizenship) is defined
also as <q type="unspecified">having a share of the rights in a State,</q> as
we say the Megarians voted Alexander the <emph>politeia</emph>
(citizenship); and when he made fun of their eagerness, they told him that up to that time they had
conferred citizenship upon Heracles only and now
upon himself. Then Alexander was astonished and
accepted the gift, thinking that its rarity gave it
value. But the life of a statesman, a man who
is occupied in public affairs, is also called <emph>politeia</emph>
(statecraft); as, for example, we commend the
<emph>politeia</emph> (statecraft) of Pericles and of Bias, but condemn that of Hyperbolus and Cleon. And some
people even call a single brilliant act for the public
benefit a <emph>politeia</emph> (politic act), such, for example, as a
gift of money, the ending of a war, the introduction
of a bill in parliament; and accordingly we say
nowadays that so-and-so has performed a <emph>politeia</emph>
if he happens to have put through some needed
public measure.
</p>
</div>
<div type="textpart" subtype="section" n="3">
<p rend="indent">Besides all these, <emph>politeia</emph> is defined as an order
and constitution of a State, which directs its affairs;
and accordingly they say that there are three
<emph>politeiae</emph> (forms of government), monarchy, oligarchy,
and democracy, a comparison of which is given by
Herodotus in his third book.<note resp="ed" place="unspecified" anchored="true">Herodotus, iii. 80-84.</note> They appear to be
the most typical forms; for the others, as happens in
musical scales when the strings of the primary notes
are relaxed or tightened, turn out to be errors


<pb xml:id="v.10.p.309"/>


and corruptions through deficiency or excess. Of
these forms of government, which have achieved
the widest and greatest power in their periods of
dominion, the Persians received as their lot royalty
absolute and irresponsible, the Spartans oligarchy
aristocratic and uncontrolled, the Athenians democracy self-governing and undiluted. When these
forms are not hit exactly, their perversions and
exaggerations are what are called (1) tyranny, (2)
the predominance of great families,<note resp="ed" place="unspecified" anchored="true">See Aristotle, <title rend="italic">Politics</title>, iv. 4. 1 on <foreign xml:lang="grc">δυναστεία</foreign>.</note> (3) or mob-rule: that is, (1) when royalty breeds violence and
irresponsible action; (2) oligarchy, arrogance and
presumptuousness; (3) democracy breeds anarchy,
equality, excess, and all of them folly.
</p>
</div>
<div type="textpart" subtype="section" n="4">
<p rend="indent">So, just as a real musician will make use of
every instrument harmoniously, adapting it skilfully
and striking each one with regard to its natural
tunefulness, and yet, following Plato’s advice,<note resp="ed" place="unspecified" anchored="true">Plato, <title rend="italic">Republic</title>, 399 c, d.</note> will
give up guitars, banjoes, psalteries with their many
sounds, harps and string triangles and prefer the
lyre and the cithara; in the same way the real
statesman will manage successfully the oligarchy
that Lycurgus established at Sparta, adapting to
himself the colleagues who have equal power and
honour and quietly forcing them to do his will;
he will also get on well in a democracy with its many
sounds and strings by loosening the strings in some
matters of government and tightening them in
others, relaxing at the proper time and then again
holding fast mightily, knowing how to resist the
masses and to hold his ground against them. But
if he were given the choice among governments,

<pb xml:id="v.10.p.311"/>


like so many tools, he would follow Plato’s advice
and choose no other than monarchy, the only one
which is able to sustain that top note of virtue,
high in the highest sense, and never let it be
tuned down under compulsion or expediency. For
the other forms of government in a certain sense,
although controlled by the statesman, control him,
and although carried along by him, carry him along,
since he has no firmly established strength to oppose
those from whom his strength is derived, but is often
compelled to exclaim in the words of Aeschylus<note resp="ed" place="unspecified" anchored="true">Nauck, <title rend="italic" xml:lang="lat">Trag. Graec. Frag.</title> p. 107, no. 359; <title rend="italic">Life of Demetrius</title>, chap. xxxv.</note>
which Demetrius the City-stormer employed against
Fortune after he had lost his hegemony,
<quote rend="blockquote">Thou fanst my flame, methinks thou burnst me up.</quote>

</p>
</div>
</div>
</body>
</text>
</TEI>

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