Next, after what relates to the Gods, follows what relates to the dissolution of the state:  Whoever by permitting a man to power enslaves the laws, and subjects the city to factions, using violence and stirring up sedition contrary to law, him we will deem the greatest enemy of the whole state.  But he who takes no part in such proceedings, and, being one of the chief magistrates of the state, has no knowledge of treason, or, having knowledge of it, by reason of cowardice does not interfere on behalf of his country, such an one we must consider nearly as bad.  Every man who is worth anything will inform the magistrates, and bring the conspirator to trial for making a violent and illegal attempt to change the government.  The judges of such cases shall be the same as of the robbers of temples; and let the whole proceeding be carried on in the same way, and the vote of the majority condemn to death.  But let there be a general rule, that the disgrace and punishment of the father is not to be visited on the children, except in the case of some one whose father, grandfather, and great-grandfather have successively undergone the penalty of death.  Such persons the city shall send away with all their possessions to the city and country of their ancestors, retaining only and wholly their appointed lot.  And out of the citizens who have more than one son of not less than ten years of age, they shall select ten whom their father or grandfather by the mother’s or father’s side shall appoint, and let them send to Delphi the names of those who are selected, and him whom the God chooses they shall establish as heir of the house which has failed; and may he have better fortune than his predecessors!

Cleinias:  Very good.

Athenian:  Once more let there be a third general law respecting the judges who are to give judgment, and the manner of conducting suits against those who are tried on an accusation of treason; and as concerning the remaining or departure of their descendants—­there shall be one law for all three, for the traitor, and the robber of temples, and the subverter by violence of the laws of the state.  For a thief, whether he steal much or little, let there be one law, and one punishment for all alike:  in the first place, let him pay double the amount of the theft if he be convicted, and if he have so much over and above the allotment—­if he have not, he shall be bound until he pay the penalty, or persuade him who has obtained the sentence against him to forgive him.  But if a person be convicted of a theft against the state, then if he can persuade the city, or if he will pay back twice the amount of the theft, he shall be set free from his bonds.

Cleinias:  What makes you say, Stranger, that a theft is all one, whether the thief may have taken much or little, and either from sacred or secular places—­and these are not the only differences in thefts—­seeing, then, that they are of many kinds, ought not the legislator to adapt himself to them, and impose upon them entirely different penalties?