[162] Plato, Legg. v. pp. 740 D-742 C. Aristotle remarks that in order to attain the object which Plato here proclaims, restriction ought to be imposed on τεκνοποιΐα. No citizen ought to be allowed to beget more than a certain number of children. He observes that this last-mentioned restriction, if imposed alone and without any others, would do more than all the rest to maintain the permanent 5040 lots, and that without this no other restrictions could be efficacious (Politic. ii. 6, 1265, a. 37, 1266, b. 9).
Plato concurs in this opinion, though he trusts to prudence and the admonition of elders for bringing about this indispensable limitation of births in a family, without legal prohibition. I have already touched upon this matter in my review of Plato’s Republic. See above — [chap. xxxvii. p. 198 seq.]
The νόμοι θετικοὶ of Philolaus at Thebes, regulating τὴν παιδοποιΐαν with a view to keep the lots of land unchanged, are only known by the brief allusion of Aristotle, Polit. ii. 12, 1274, b. 4.
[163] Plato, Legg. v. p. 741 C. κυπαριττίνας μνήμας, &c.
Position of the city and akropolis — Distribution of the territory and citizens into twelve equal sections or tribes.
The city, with its appropriate accessories, shall be placed as nearly as possible in the middle of the territory. The akropolis, sacred to Hestia and Athênê, will be taken as a centre from whence twelve radiating lines will be drawn to the extremity of the territory, so as to distribute the whole area into twelve sections, not all equal in magnitude, but equalised in value by diminishing the area in proportion to superior goodness of land. The total number of citizens will be distributed also in twelve sections, of 420 each (5040/12), among whom the lots of land contained in each twelfth will be apportioned. This duodecimal division, the fundamental canon of Plato’s municipal arrangements, is a sanctified present from the Gods, in harmony with the months and with the kosmical revolutions.[164] Each twelfth, land and citizens together, will be constituted a Tribe, and will be consecrated to some God (determined by lot) whose name it will bear, and at whose altar two monthly festivals will be celebrated: one for the tribe, the other for the entire city. The tribes are peremptorily equal in respect to number of citizens; but care shall also be taken to make them as nearly equal as possible in respect to registered property: that is, in respect to property other than land, which each citizen brings with him to the settlement, and which will all be recorded (as well as the land) in the public registers.[165] The lot of land assigned to each citizen will include a portion near the centre, and a portion near the circumference: the most central portion being coupled with the most outlying, and so on in order. Each citizen will thus have two separate residences:[166] one nearer to the city, the other more distant from it.
[164] Plato, Legg. vi. p. 771 B. Plato here reckons the different numerical divisions adopted in different cities as being all both natural and consecrated, but he considers his own as the most fortunate and right. He insists much upon the importance of symmetrical distribution, with definite numerical ratio, in all the departments of life: in the various civil subdivisions of the Tribe, such as Phratries, Dêmes, Villages — in the arrangements of the citizens for military service, τάξεις καὶ ἀγωγάς — in the coins, weights and measures — in the modulations of the voice, and in the direction of movements either rectilinear or rotatory. (Whoever looks at Aristophanes, Aves, 1010 seq., will see all such regularity and symmetry derided in the person of Meton.) Nay, he enjoins that all the vessels made for common use shall be exact fractions or exact multiples of each other. This will make it necessary for all the citizens to learn elementary arithmetic, which Plato considers to be of essential value, not only for practical use but as a stimulus to the dormant intelligence. On this point he notes the Egyptians and Phenicians as standing higher than the Greeks (vii. p. 818), but as applying their superior arithmetical knowledge only to a mean and disgraceful thirst for wealth. Against this last defect Plato reckons upon guarding his citizens by other precautions, while he encourages in them the learning of arithmetic (Legg. v. p. 747). Plato here speaks of the Egyptians and Phenicians, much as the Jews have been spoken of in later times. And it is curious that he seems to consider their peculiarities of character as referable to their local domicile. He maintains that one place is intrinsically different from another in respect to producing good and bad characters; some places are even privileged by θεία ἐπίπνοια καὶ δαιμόνων λήξεις &c.
[165] Plato, Legg. v. p. 745.
[166] Plato, Legg. v. p. 745, vi. p. 771 D.
Movable property — Inequality therein reluctantly allowed, as far as four to one, but no farther.