written rule; and even in Egypt the physician was allowed to alter the mode of cure which the law prescribed to him, after the fourth day; but if he did it sooner it was at his own peril: from whence it is evident, on the very same account, that a government of written laws is not the best; and yet general reasoning is necessary to all those who are to govern, and it will be much more perfect in those who are entirely free from passions than in those to whom they are natural. But now this is a quality which laws possess; while the other is natural to the human soul.
But some one will say in answer to this, that man will be a better judge of particulars. It will be necessary, then, for a king to be a lawgiver, and that his laws should be published, but that those should have no authority which are absurd, as those which are not, should.
But whether is it better for the community that those things which cannot possibly come under the cognisance of the law either at all or properly should be under the government of every worthy citizen, as the present method is, when the public community, in their general assemblies, act as judges and counsellors, where all their determinations are upon particular cases, for one individual, be he who he will, will be found, upon comparison, inferior to a whole people taken collectively: but this is what a city is, as a public entertainment is better than one man's portion: for this reason the multitude judge of many things better than any one single person.
They are also less liable to corruption from their numbers, as water is from its quantity: besides, the judgment of an individual must necessarily be perverted if he is overcome by anger or any other passion; but it would be hard indeed if the whole community should be misled by anger.
Moreover, let the people be free, and they will do nothing but in conformity to the law, except only in those cases which the law cannot speak to.