him have the inseparable condition of all virtue, which is temperance—­not prudence, but that natural temperance which is the gift of children and animals, and is hardly reckoned among goods—­with this he must be endowed, if the state is to acquire the form most conducive to happiness in the speediest manner.  And I must add one other condition:  the tyrant must be fortunate, and his good fortune must consist in his having the co-operation of a great legislator.  When God has done all this, He has done the best which He can for a state; not so well if He has given them two legislators instead of one, and less and less well if He has given them a great many.  An orderly tyranny most easily passes into the perfect state; in the second degree, a monarchy; in the third degree, a democracy; an oligarchy is worst of all.  ‘I do not understand.’  I suppose that you have never seen a city which is subject to a tyranny?  ’I have no desire to see one.’  You would have seen what I am describing, if you ever had.  The tyrant can speedily change the manners of a state, and affix the stamp of praise or blame on any action which he pleases; for the citizens readily follow the example which he sets.  There is no quicker way of making changes; but there is a counterbalancing difficulty.  It is hard to find the divine love of temperance and justice existing in any powerful form of government, whether in a monarchy or an oligarchy.  In olden days there were chiefs like Nestor, who was the most eloquent and temperate of mankind, but there is no one his equal now.  If such an one ever arises among us, blessed will he be, and blessed they who listen to his words.  For where power and wisdom and temperance meet in one, there are the best laws and constitutions.  I am endeavouring to show you how easy under the conditions supposed, and how difficult under any other, is the task of giving a city good laws.  ‘How do you mean?’ Let us old men attempt to mould in words a constitution for your new state, as children make figures out of wax.  ’Proceed.  What constitution shall we give—­democracy, oligarchy, or aristocracy?’ To which of these classes, Megillus, do you refer your own state?  ’The Spartan constitution seems to me to contain all these elements.  Our state is a democracy and also an aristocracy; the power of the Ephors is tyrannical, and we have an ancient monarchy.’  ’Much the same,’ adds Cleinias, ‘may be said of Cnosus.’  The reason is that you have polities, but other states are mere aggregations of men dwelling together, which are named after their several ruling powers; whereas a state, if an ‘ocracy’ at all, should be called a theocracy.  A tale of old will explain my meaning.  There is a tradition of a golden age, in which all things were spontaneous and abundant.  Cronos, then lord of the world, knew that no mortal nature could endure the temptations of power, and therefore he appointed demons or demi-gods, who are of a superior race, to have dominion over