[265]. Pol. ii. 5. 1264a11-17, 36-38; 1264b11-13.
[266]. 423D: ὡς δόξειεν ἄντις; also 425D, both cited by Poehlmann.
[267]. 415E-417B, 420A-421C admit of no other interpretation. Cf. 421C, how he turns to the next related point (τοῦ τούτου ἀδελφόν) the question of the effect of wealth or poverty on the artisans (τοὺς ἄλλους δημιουργούς). Cf. also infra for other citations.
[268]. Pol. 1264a36-38, repeated by many moderns.
[269]. Rep. 415B-C.
[270]. Cf. the undiscriminating statement of Souchon, op. cit., p. 41: “Et il n’y a guère eu, au cours de l’histoire de la science politique, de conception plus aristocratique que le mythe fameux des trois races d’or, d’argent et d’airain.”
[271]. Pol. 1264b15-25, repeated by Grote and others.
[272]. Rep. iv. beg.-421C.
[273]. I Cor. 12:14 ff.; for other evidence of Plato’s interest in all classes, cf. 519E ff., and the entire argument against Thrasymachus, Book I.
[274]. Rep. 421A, cited by Zeller, op. cit., II, 1, 907, as evidence of this, states merely that it is more important that there be efficient rulers than efficient cobblers. Cf. Poehlmann, op. cit., II, 36-108, a masterly defense of the Republic on this point, criticizing both Zeller and Gomperz. He errs on the other side, however, as e.g., p. 96, where he infers from Rep. 462C that Plato intended his communism to apply to the whole people.