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Since then men are guilty of the greatest crimes from ambition, and not from necessity, no one, for instance aims at being a tyrant to keep him from the cold, hence great honour is due to him who kills not a thief, but tyrant; so that polity which Phaleas establishes would only be salutary to prevent little crimes.

And there can be no reason why they have it not, seeing it is in the sovereign power at any time to establish such an order, but that they need it not; wherefore no wonder if Aristotle, who pretends to be a good commonwealths man, has long since derided Phaleas, to whom it was attributed by the Greeks, for his invention.

But probably Phaleas may say, that this in what he himself mentions; for he both proposes a equality of property and one plan of education in his city. But he should have said particularly what education he intended, nor is it of any service to have this to much one; for this education may be one, and yet such as will make the citizens over-greedy, to grasp after honours, or riches, or both.

Nor is Aristotle so good a commonwealths man for deriding the invention of Phaleas as in recollecting himself, where he says that democracies, when a less part of their citizens overtop the rest in wealth, degenerate into oligarchies and principalities; and, which comes nearer to the present purpose, that the greater part of the nobility of Tarentum coming accidentally to be ruined, the government of the few came by consequence to be changed into that of the many.

For this reason, Phaleas the Chalcedonian first proposed, that the fortunes of the citizens should be equal, which he thought was not difficult to accomplish when a community was first settled, but that it was a work of greater difficulty in one that had been long established; but yet that it might be effected, and an equality of circumstances introduced by these means, that the rich should give marriage portions, but never receive any, while the poor should always receive, but never give.