only; and the sums which are expended neither honourably nor disgracefully, are only half as great as those which are expended honourably and on honourable purposes.  Thus, if the one acquires double and spends half, the other who is in the opposite case and is a good man cannot possibly be wealthier than he.  The first—­I am speaking of the saver and not of the spender—­is not always bad; he may indeed in some cases be utterly bad, but, as I was saying, a good man he never is.  For he who receives money unjustly as well as justly, and spends neither nor unjustly, will be a rich man if he be also thrifty.  On the other hand, the utterly bad is in general profligate, and therefore very poor; while he who spends on noble objects, and acquires wealth by just means only, can hardly be remarkable for riches, any more than he can be very poor.  Our statement, then, is true, that the very rich are not good, and, if they are not good, they are not happy.  But the intention of our laws was, that the citizens should be as happy as may be, and as friendly as possible to one another.  And men who are always at law with one another, and amongst whom there are many wrongs done, can never be friends to one another, but only those among whom crimes and lawsuits are few and slight.  Therefore we say that gold and silver ought not to be allowed in the city, nor much of the vulgar sort of trade which is carried on by lending money, or rearing the meaner kinds of live stock; but only the produce of agriculture, and only so much of this as will not compel us in pursuing it to neglect that for the sake of which riches exist—­I mean, soul and body, which without gymnastics, and without education, will never be worth anything; and therefore, as we have said not once but many times, the care of riches should have the last place in our thoughts.  For there are in all three things about which every man has an interest; and the interest about money, when rightly regarded, is the third and lowest of them:  midway comes the interest of the body; and, first of all, that of the soul; and the state which we are describing will have been rightly constituted if it ordains honours according to this scale.  But if, in any of the laws which have been ordained, health has been preferred to temperance, or wealth to health and temperate habits, that law must clearly be wrong.  Wherefore, also, the legislator ought often to impress upon himself the question—­ ‘What do I want?’ and ‘Do I attain my aim, or do I miss the mark?’ In this way, and in this way only, he may acquit himself and free others from the work of legislation.

Let the allottee then hold his lot upon the conditions which we have mentioned.