Politics: A Treatise on Government Part 9

CHAPTER I

We have now gone through those particulars we proposed to speak of; it remains that we next consider from what causes and how alterations in government arise, and of what nature they are, and to what the destruction of each state is owing; and also to what form any form of polity is most likely to shift into, and what are the means to be used for the general preservation of governments, as well as what are applicable to any particular state; and also of the remedies which are to be applied either to all in general, or to any one considered separately, when they are in a state of corruption: and here we ought first to lay down this principle, that there are many governments, all of which approve of what is just and what is a.n.a.logically equal; and yet have failed from attaining thereunto, as we have already mentioned; thus democracies have arisen from supposing that those who are equal in one thing are so in every other circ.u.mstance; as, because they are equal in liberty, they are equal in everything else; and oligarchies, from supposing that those who are unequal in one thing are unequal in all; that when men are so in point of fortune, that inequality extends to everything else. Hence it follows, that those who in some respects are equal with others think it right to endeavour to partake of an equality with them in everything; and those who are superior to others endeavour to get still more; and it is this more which is the inequality: thus most states, though they have some notion of what is just, yet are almost totally wrong; and, upon this account, when either party has not that share in the administration which answers to his expectations, he becomes seditious: but those who of all others have the greatest right to be so are the last that are; namely, those who excel in virtue; for they alone can be called generally superior. There are, too, some persons of distinguished families who, because they are so, disdain to be on an equality with others, for those esteem themselves n.o.ble who boast of their ancestors' merit and fortune: these, to speak truth, are the origin and fountain from whence seditions arise. The alterations which men may propose to make in governments are two; for either they may change the state already established into some other, as when they propose to erect an oligarchy where there is a democracy; or a democracy, or free state, where there is an oligarchy, or an aristocracy from these, or those from that; or else, when they have no objection to the established government, which they like very well, but choose to have the sole management in it themselves; either in the hands of a few or one only. They will also raise commotions concerning the degree in which they would have the established power; as if, for instance, the government is an oligarchy, to have it more purely so, and in the same manner if it is a democracy, or else to have it less so; and, in like manner, whatever may be the nature of the government, either to extend or contract its powers; or else to make some alterations in some parts of it; as to establish or abolish a particular magistracy, as some persons say Lysander endeavoured to abolish the kingly power in Sparta; and Pausanias that of the ephori. Thus in Epid.a.m.nus there was an alteration in one part of the const.i.tution, for instead of the philarchi they established a senate. It is also necessary for all the magistrates at Athens; to attend in the court of the Helisea when any new magistrate is created: the power of the archon also in that state partakes of the nature of an oligarchy: inequality is always the occasion of sedition, but not when those who are unequal are treated in a different manner correspondent to that inequality. Thus kingly power is unequal when exercised over equals. Upon the whole, those who aim after an equality are the cause of seditions. Equality is twofold, either in number or value. Equality in number is when two things contain the same parts or the same quant.i.ty; equality in value is by proportion as two exceeds one, and three two by the same number-thus by proportion four exceeds two, and two one in the same degree, for two is the same part of four that one is of two; that is to say, half. Now, all agree in what is absolutely and simply just; but, as we have already said they dispute concerning proportionate value; for some persons, if they are equal in one respect, think themselves equal in all; others, if they are superior in one thing, think they may claim the superiority in all; from whence chiefly arise two sorts of governments, a democracy and an oligarchy; for n.o.bility and virtue are to be found only [1302a] amongst a few; the contrary amongst the many; there being in no place a hundred of the first to be met with, but enough of the last everywhere. But to establish a government entirely upon either of these equalities is wrong, and this the example of those so established makes evident, for none of them have been stable; and for this reason, that it is impossible that whatever is wrong at the first and in its principles should not at last meet with a bad end: for which reason in some things an equality of numbers ought to take place, in others an equality in value. However, a democracy is safer and less liable to sedition than an oligarchy; for in this latter it may arise from two causes, for either the few in power may conspire against each other or against the people; but in a democracy only one; namely, against the few who aim at exclusive power; but there is no instance worth speaking of, of a sedition of the people against themselves. Moreover, a government composed of men of moderate fortunes comes much nearer to a democracy than an oligarchy, and is the safest of all such states.

CHAPTER II

Since we are inquiring into the causes of seditions and revolutions in governments, we must begin entirely with the first principles from whence they arise. Now these, so to speak, are nearly three in number; which we must first distinguish in general from each other, and endeavour to show in what situation people are who begin a sedition; and for what causes; and thirdly, what are the beginnings of political troubles and mutual quarrels with each other. Now that cause which of all others most universally inclines men to desire to bring about a change in government is that which I have already mentioned; for those who aim at equality will be ever ready for sedition, if they see those whom they esteem their equals possess more than they do, as well as those also who are not content with equality but aim at superiority, if they think that while they deserve more than, they have only equal with, or less than, their inferiors. Now, what they aim at may be either just or unjust; just, when those who are inferior are seditious, that they may be equal; unjust, when those who are equal are so, that they may be superior. These, then, are the situations in which men will be seditious: the causes for which they will be so are profit and honour; and their contrary: for, to avoid dishonour or loss of fortune by mulcts, either on their own account or their friends, they will raise a commotion in the state. The original causes which dispose men to the things which I have mentioned are, taken in one manner, seven in number, in another they are more; two of which are the same with those that have been already mentioned: but influencing in a different manner; for profit and honour sharpen men against each other; not to get the possession of them for themselves (which was what I just now supposed), but when they see others, some justly, others [1302b] unjustly, engrossing them. The other causes are haughtiness, fear, eminence, contempt, disproportionate increase in some part of the state. There are also other things which in a different manner will occasion revolutions in governments; as election intrigues, neglect, want of numbers, a too great dissimilarity of circ.u.mstances.

CHAPTER III

What influence ill-treatment and profit have for this purpose, and how they may be the causes of sedition, is almost self-evident; for when the magistrates are haughty and endeavour to make greater profits than their office gives them, they not only occasion seditions amongst each other, but against the state also who gave them their power; and this their avarice has two objects, either private property or the property of the state. What influence honours have, and how they may occasion sedition, is evident enough; for those who are themselves unhonoured while they see others honoured, will be ready for any disturbance: and these things are done unjustly when any one is either honoured or discarded contrary to their deserts, justly when they are according to them. Excessive honours are also a cause of sedition when one person or more are greater than the state and the power of the government can permit; for then a monarchy or a dynasty is usually established: on which account the ostracism was introduced in some places, as at Argos and Athens: though it is better to guard against such excesses in the founding of a state, than when they have been permitted to take place, to correct them afterward. Those who have been guilty of crimes will be the cause of sedition, through fear of punishment; as will those also who expect an injury, that they may prevent it; as was the case at Rhodes, when the n.o.bles conspired against the people on account of the decrees they expected would pa.s.s against them. Contempt also is a cause of sedition and conspiracies; as in oligarchies, where there are many who have no share in the administration. The rich also even in democracies, despising the disorder and anarchy which will arise, hope to better themselves by the same means which happened at Thebes after the battle of Oenophyta, where, in consequence of bad administration, the democracy was destroyed; as it was at Megara, where the power of the people was lost through anarchy and disorder; the same thing happened at Syracuse before the tyranny of Gelon; and at Rhodes there was the same sedition before the popular government was overthrown. Revolutions in state will also arise from a disproportionate increase; for as the body consists of many parts, it ought to increase proportion-ably to preserve its symmetry, which would otherwise be destroyed; as if the foot was to be four cubits long, and the rest of the body but two palms; it might otherwise [1303a] be changed into an animal of a different form, if it increase beyond proportion not only in quant.i.ty, but also in disposition of parts; so also a city consists of parts, some of which may often increase without notice, as the number of poor in democracies and free states. They will also sometimes happen by accident, as at Tarentum, a little after the Median war, where so many of the n.o.bles were killed in a battle by the lapygi, that from a free state the government was turned into a democracy; and at Argos, where so many of the citizens were killed by Cleomenes the Spartan, that they were obliged to admit several husbandmen to the freedom of the state: and at Athens, through the unfortunate event of the infantry battles, the number of the n.o.bles was reduced by the soldiers being chosen from the list of citizens in the Lacedaemonian wars. Revolutions also sometimes take place in a democracy, though seldomer; for where the rich grow numerous or properties increase, they become oligarchies or dynasties. Governments also sometimes alter without seditions by a combination of the meaner people; as at Hersea: for which purpose they changed the mode of election from votes to lots, and thus got themselves chosen: and by negligence, as when the citizens admit those who are not friends to the const.i.tution into the chief offices of the state, which happened at Orus, when the oligarchy of the archons was put an end to at the election of Heracleodorus, who changed that form of government into a democratic free state. By little and little, I mean by this, that very often great alterations silently take place in the form of government from people's overlooking small matters; as at Ambracia, where the census was originally small, but at last became nothing at all, as if a little and nothing at all were nearly or entirely alike. That state also is liable to seditions which is composed of different nations, till their differences are blended together and undistinguishable; for as a city cannot be composed of every mult.i.tude, so neither can it in every given time; for which reason all those republics which have hitherto been originally composed of different people or afterwards admitted their neighbours to the freedom of their city, have been most liable to revolutions; as when the Achaeans joined with the Traezenians in founding Sybaris; for soon after, growing more powerful than the Traezenians, they expelled them from the city; from whence came the proverb of Sybarite wickedness: and again, disputes from a like cause happened at Thurium between the Sybarites and those who had joined with them in building the city; for they a.s.suming upon these, on account of the country being their own, were driven out. And at Byzantium the new citizens, being detected in plots against the state, were driven out of the city by force of arms. The Antisseans also, having taken in those who were banished from Chios, afterwards did the same thing; and also the Zancleans, after having taken in the people of Samos. The Appolloniats, in the Euxine Sea, having admitted their sojourners to the freedom of their city, were troubled with seditions: and the Syracusians, after the expulsion of their tyrants, having enrolled [1303b] strangers and mercenaries amongst their citizens, quarrelled with each other and came to an open rupture: and the people of Amphipolis, having taken in a colony of Chalcidians, were the greater part of them driven out of the city by them. Many persons occasion seditions in oligarchies because they think themselves ill-used in not sharing the honours of the state with their equals, as I have already mentioned; but in democracies the princ.i.p.al people do the same because they have not more than an equal share with others who are not equal to them. The situation of the place will also sometimes occasion disturbances in the state when the ground is not well adapted for one city; as at Clazomene, where the people who lived in that part of the town called Chytrum quarrelled with them who lived in the island, and the Colophonians with the Notians. At Athens too the disposition of the citizens is not the same, for those who live in the Piraeus are more attached to a popular government than those who live in the city properly so called; for as the interposition of a rivulet, however small, will occasion the line of the phalanx to fluctuate, so any trifling disagreement will be the cause of seditions; but they will not so soon flow from anything else as from the disagreement between virtue and vice, and next to that between poverty and riches, and so on in order, one cause having more influence than another; one of which that I last mentioned.

CHAPTER IV

But seditions in government do not arise for little things, but from them; for their immediate cause is something of moment. Now, trifling quarrels are attended with the greatest consequences when they arise between persons of the first distinction in the state, as was the case with the Syracusians in a remote period; for a revolution in the government was brought about by a quarrel between two young men who were in office, upon a love affair; for one of them being absent, the other seduced his mistress; he in his turn, offended with this, persuaded his friend's wife to come and live with him; and upon this the whole city took part either with the one or the other, and the government was overturned: therefore every one at the beginning of such disputes ought to take care to avoid the consequences; and to smother up all quarrels which may happen to arise amongst those in power, for the mischief lies in the beginning; for the beginning is said to be half of the business, so that what was then but a little fault will be found afterwards to bear its full proportion to what follows. Moreover, disputes between men of note involve the whole city in their consequences; in Hestiaea, after the Median war: two brothers having a dispute about their paternal estate; he who was the poorer, from the other's having concealed part of the effects, and some money which his father had found, engaged the popular party on his side, while the other, who was rich, the men of fashion. And at Delphos, [1304a] a quarrel about a wedding was the beginning of all the seditions that afterwards arose amongst them; for the bridegroom, being terrified by some unlucky omen upon waiting upon the bride, went away without marrying her; which her relations resenting, contrived secretly to convey some sacred money into his pocket while he was sacrificing, and then killed him as an impious person. At Mitylene also, a dispute, which arose concerning a right of heritage, was the beginning of great evils, and a war with the Athenians, in which Paches took their city, for Timophanes, a man of fortune, leaving two daughters, Doxander, who was circ.u.mvented in procuring them in marriage for his two sons, began a sedition, and excited the Athenians to attack them, being the host of that state.

There was also a dispute at Phocea, concerning a right of inheritance, between Mnasis, the father of Mnasis, and Euthucrates, the father of Onomarchus, which brought on the Phoceans the sacred war. The government too of Epid.a.m.nus was changed from a quarrel that arose from an intended marriage; for a certain man having contracted his daughter in marriage, the father of the young person to whom she was contracted, being archon, punishes him, upon which account he, resenting the affront, a.s.sociated himself with those who were excluded from any share in the government, and brought about a revolution. A government may be changed either into an oligarchy, democracy, or a free state; when the magistrates, or any part of the city acquire great credit, or are increased in power, as the court of Areopagus at Athens, having procured great credit during the Median war, added firmness to their administration; and, on the other hand, the maritime force, composed of the commonalty, having gained the victory at Salamis, by their power at sea, got the lead in the state, and strengthened the popular party: and at Argos, the n.o.bles, having gained great credit by the battle of Mantinea against the Lacedaemonians, endeavoured to dissolve the democracy. And at Syracuse, the victory in their war with the Athenians being owing to the common people, they changed their free state into a democracy: and at Chalcis, the people having taken off the tyrant Phocis, together with the n.o.bles, immediately seized the government: and at Ambracia also the people, having expelled the tyrant Periander, with his party, placed the supreme power in themselves. And this in general ought to be known, that whosoever has been the occasion of a state being powerful, whether private persons, or magistrates, a certain tribe, or any particular part of the citizens, or the mult.i.tude, be they who they will, will be the cause of disputes in the state. For either some persons, who envy them the honours they have acquired, will begin to be seditious, or they, on account of the dignity they have acquired, will not be content with their former equality. A state is also liable to commotions when those parts of it which seem to be opposite to each other approach to an [1304b] equality, as the rich and the common people; so that the part which is between them both is either nothing at all, or too little to be noticed; for if one party is so much more powerful than the other, as to be evidently stronger, that other will not be willing to hazard the danger: for which reason those who are superior in excellence and virtue will never be the cause of seditions; for they will be too few for that purpose when compared to the many. In general, the beginning and the causes of seditions in all states are such as I have now described, and revolutions therein are brought about in two ways, either by violence or fraud: if by violence, either at first by compelling them to submit to the change when it is made. It may also be brought about by fraud in two different ways, either when the people, being at first deceived, willingly consent to an alteration in their government, and are afterwards obliged by force to abide by it: as, for instance, when the four hundred imposed upon the people by telling them that the king of Persia would supply them with money for the war against the Lacedaemonians; and after they had been guilty of this falsity, they endeavoured to keep possession of the supreme power; or when they are at first persuaded and afterwards consent to be governed: and by one of these methods which I have mentioned are all revolutions in governments brought about.

CHAPTER V

We ought now to inquire into those events which will arise from these causes in every species of government. Democracies will be most subject to revolutions from the dishonesty of their demagogues; for partly, by informing against men of property, they induce them to join together through self-defence, for a common fear will make the greatest enemies unite; and partly by setting the common people against them: and this is what any one may continually see practised in many states. In the island of Cos, for instance, the democracy was subverted by the wickedness of the demagogues, for the n.o.bles entered into a combination with each other. And at Rhodes the demagogues, by distributing of bribes, prevented the people from paying the trierarchs what was owing to them, who were obliged by the number of actions they were hara.s.sed with to conspire together and destroy the popular state. The same thing was brought about at Heraclea, soon after the settlement of the city, by the same persons; for the citizens of note, being ill treated by them, quitted the city, but afterwards joining together they returned and overthrew the popular state. Just in the same manner the democracy was destroyed in Megara; for there the demagogues, to procure money by confiscations, drove out the n.o.bles, till the number of those who were banished was considerable, who, [1305a] returning, got the better of the people in a battle, and established an oligarchy. The like happened at c.u.me, during the time of the democracy, which Thrasymachus destroyed; and whoever considers what has happened in other states may perceive the same revolutions to have arisen from the same causes. The demagogues, to curry favour with the people, drive the n.o.bles to conspire together, either by dividing their estates, or obliging them to spend them on public services, or by banishing them, that they may confiscate the fortunes of the wealthy. In former times, when the same person was both demagogue and general, the democracies were changed into tyrannies; and indeed most of the ancient tyrannies arose from those states: a reason for which then subsisted, but not now; for at that time the demagogues were of the soldiery; for they were not then powerful by their eloquence; but, now the art of oratory is cultivated, the able speakers are at present the demagogues; but, as they are unqualified to act in a military capacity, they cannot impose themselves on the people as tyrants, if we except in one or two trifling instances. Formerly, too, tyrannies were more common than now, on account of the very extensive powers with which some magistrates were entrusted: as the prytanes at Miletus; for they were supreme in many things of the last consequence; and also because at that time the cities were not of that very great extent, the people in general living in the country, and being employed in husbandry, which gave them, who took the lead in public affairs, an opportunity, if they had a turn for war, to make themselves tyrants; which they all did when they had gained the confidence of the people; and this confidence was their hatred to the rich. This was the case of Pisistratus at Athens, when he opposed the Pediaci: and of Theagenes in Megara, who slaughtered the cattle belonging to the rich, after he had seized those who kept them by the riverside. Dionysius also, for accusing Daphnseus and the rich, was thought worthy of being raised to a tyranny, from the confidence which the people had of his being a popular man in consequence of these enmities. A government shall also alter from its ancient and approved democratic form into one entirely new, if there is no census to regulate the election of magistrates; for, as the election is with the people, the demagogues who are desirous of being in office, to flatter them, will endeavour with all their power to make the people superior even to the laws. To prevent this entirely, or at least in a great measure, the magistrates should be elected by the tribes, and not by the people at large. These are nearly the revolutions to which democracies are liable, and also the causes from whence they arise.

CHAPTER VI

There are two things which of all others most evidently occasion a revolution in an oligarchy; one is, when the people are ill used, for then every individual is ripe for [1305b] sedition; more particularly if one of the oligarchy should happen to be their leader; as Lygdamis, at Naxus, who was afterwards tyrant of that island. Seditions also which arise from different causes will differ from each other; for sometimes a revolution is brought about by the rich who have no share in the administration, which is in the hands of a very few indeed: and this happened at Ma.s.silia, Ister, Heraclea, and other cities; for those who had no share in the government ceased not to raise disputes till they were admitted to it: first the elder brothers, and then the younger also: for in some places the father and son are never in office at the same time; in others the elder and younger brother: and where this is observed the oligarchy partakes something of a free state. At Ister it was changed into a democracy; in Heraclea, instead of being in the hands of a few, it consisted of six hundred. At Cnidus the oligarchy was destroyed by the n.o.bles quarrelling with each other, because the government was in the hands of so few: for there, as we have just mentioned, if the father was in office, the son could not; or, if there were many brothers, the eldest only; for the people, taking advantage of their disputes, elected one of the n.o.bles for their general, and got the victory: for where there are seditions government is weak. And formerly at Erithria, during the oligarchy of the Basilides, although the state flourished greatly under their excellent management, yet because the people were displeased that the power should be in the hands of so few, they changed the government. Oligarchies also are subject to revolutions, from those who are in office therein, from the quarrels of the demagogues with each other. The demagogues are of two sorts; one who flatter the few when they are in power: for even these have their demagogues; such was Charicles at Athens, who had great influence over the thirty; and, in the same manner, Phrynichus over the four hundred.

The others are those demagogues who have a share in the oligarchy, and flatter the people: such were the state-guardians at Larissa, who flattered the people because they were elected by them. And this will always happen in every oligarchy where the magistrates do not elect themselves, but are chosen out of men either of great fortune or certain ranks, by the soldiers or by the people; as was the custom at Abydos.

And when the judicial department is not in the hands of the supreme power, the demagogues, favouring the people in their causes, overturn the government; which happened at Heraclea in Pontus: and also when some desire to contract the power of the oligarchy into fewer hands; for those who endeavour to support an equality are obliged to apply to the people for a.s.sistance. An oligarchy is also subject to revolutions when the n.o.bility spend their fortunes by luxury; for such persons are desirous of innovations, and either endeavour to be tyrants themselves or to support others in being so, as [1306a] Hypparinus supported Dionysius of Syracuse. And at Amphipolis one Cleotimus collected a colony of Chalcidians, and when they came set them to quarrel with the rich: and at AEgina a certain person who brought an action against Chares attempted on that account to alter the government. Sometimes they will try to raise commotions, sometimes they will rob the public, and then quarrel with each other, or else fight with those who endeavour to detect them; which was the case at Apollonia in Pontus. But if the members of an oligarchy agree among themselves the state is not very easily destroyed without some external force. Pharsalus is a proof of this, where, though the place is small, yet the citizens have great power, from the prudent use they make of it. An oligarchy also will be destroyed when they create another oligarchy under it; that is, when the management of public affairs is in the hands of a few, and not equally, but when all of them do not partake of the supreme power, as happened once at Elis, where the supreme power in general was in the hands of a very few out of whom a senate was chosen, consisting but of ninety, who held their places for life; and their mode of election was calculated to preserve the power amongst each other's families, like the senators at Lacedaemon. An oligarchy is liable to a revolution both in time of war and peace; in war, because through a distrust in the citizens the government is obliged to employ mercenary troops, and he to whom they give the command of the army will very often a.s.sume the tyranny, as Timophanes did at Corinth; and if they appoint more than one general, they will very probably establish a dynasty: and sometimes, through fear of this, they are forced to let the people in general have some share in the government, because they are obliged to employ them. In peace, from their want of confidence in each other, they will entrust the guardianship of the state to mercenaries and their general, who will be an arbiter between them, and sometimes become master of both, which happened at Larissa, when Simos and the Aleuadae had the chief power.

The same thing happened at Abydos, during the time of the political clubs, of which Iphiades' was one. Commotions also will happen in an oligarchy from one party's overbearing and insulting another, or from their quarrelling about their law-suits or marriages. How their marriages, for instance, will have that effect has been already shown: and in Eretria, Diagoras destroyed the oligarchy of the knights upon the same account. A sedition also arose at Heraclea, from a certain person being condemned by the court; and at Thebes, in consequence of a man's being guilty of adultery; [1306b] the punishment indeed which Eurytion suffered at Heraclea was just, yet it was illegally executed: as was that at Thebes upon Archias; for their enemies endeavoured to have them publicly bound in the pillory. Many revolutions also have been brought about in oligarchies by those who could not brook the despotism which those persons a.s.sumed who were in power, as at Cnidus and Chios. Changes also may happen by accident in what we call a free state and in an oligarchy; wheresoever the senators, judges, and magistrates are chosen according to a certain census; for it often happens that the highest census is fixed at first; so that a few only could have a share in the government, in an oligarchy, or in a free state those of moderate fortunes only; when the city grows rich, through peace or some other happy cause, it becomes so little that every one's fortune is equal to the census, so that the whole community may partake of all the honours of government; and this change sometimes happens by little and little, and insensible approaches, sometimes quicker. These are the revolutions and seditions that arise in oligarchies, and the causes to which they are owing: and indeed both democracies and oligarchies sometimes alter, not into governments of a contrary form, but into those of the same government; as, for instance, from having the supreme power in the law to vest it in the ruling party, or the contrariwise.

CHAPTER VII

Commotions also arise in aristocracies, from there being so few persons in power (as we have already observed they do in oligarchies, for in this particular an aristocracy is most near an oligarchy, for in both these states the administration of public affairs is in the hands of a few; not that this arises from the same cause in both, though herein they chiefly seem alike): and these will necessarily be most likely to happen when the generality of the people are high-spirited and think themselves equal to each other in merit; such were those at Lacedasmon, called the Partheniae (for these were, as well as others, descendants of citizens), who being detected in a conspiracy against the state, were sent to found Tarentum. They will happen also when some great men are disgraced by those who have received higher honours than themselves, to whom they are no ways inferior in abilities, as Lysander by the kings: or when an ambitious man cannot get into power, as Cinadon, who, in the reign of Agesilaus, was chief in a conspiracy against the Spartans: and also when some are too poor and others too rich, which will most frequently happen in time of war; as at Lacedaemon during the Messenian war, which is proved by a poem of Tyrtaeus, [1307a] called "Eunomia;"

for some persons being reduced thereby, desired that the lands might be divided: and also when some person of very high rank might still be higher if he could rule alone, which seemed to be Pausanias's intention at Lacedaemon, when he was their general in the Median war, and Anno's at Carthage. But free states and aristocracies are mostly destroyed from want of a fixed administration of public affairs; the cause of which evil arises at first from want of a due mixture of the democratic and the oligarchic parts in a free state; and in an aristocracy from the same causes, and also from virtue not being properly joined to power; but chiefly from the two first, I mean the undue mixture of the democratic and oligarchic parts; for these two are what all free states endeavour to blend together, and many of those which we call aristocracies, in this particular these states differ from each other, and on this account the one of them is less stable than the other, for that state which inclines most to an oligarchy is called an aristocracy, and that which inclines most to a democracy is called a free state; on which account this latter is more secure than the former, for the wider the foundation the securer the building, and it is ever best to live where equality prevails. But the rich, if the community gives them rank, very often endeavour to insult and tyrannise over others. On the whole, whichever way a government inclines, in that it will settle, each party supporting their own. Thus a free state will become a democracy; an aristocracy an oligarchy; or the contrary, an aristocracy may change into a democracy (for the poor, if they think themselves injured, directly take part with the contrary side) and a free state into an oligarchy. The only firm state is that where every one enjoys that equality he has a right to and fully possesses what is his own. And what I have been speaking of happened to the Thurians; for the magistrates being elected according to a very high census, it was altered to a lower, and they were subdivided into more courts, but in consequence of the n.o.bles possessing all the land, contrary to law; the state was too much of an oligarchy, which gave them an opportunity of encroaching greatly on the rest of the people; but these, after they had been well inured to war, so far got the better of their guards as to expel every one out of the country who possessed more than he ought. Moreover, as all aristocracies are free oligarchies, the n.o.bles therein endeavour to have rather too much power, as at Lacedaemon, where property is now in the hands of a few, and the n.o.bles have too much liberty to do as they please and make such alliances as they please. Thus the city of the Locrians was ruined from an alliance with Dionysius; which state was neither a democracy nor well-tempered aristocracy. But an aristocracy chiefly approaches to a secret change by its being destroyed by degrees, as we [1307b] have already said of all governments in general; and this happens from the cause of the alteration being trifling; for whenever anything which in the least regards the state is treated with contempt, after that something else, and this of a little more consequence, will be more easily altered, until the whole fabric of government is entirely subverted, which happened in the government of Thurium; for the law being that they should continue soldiers for five years, some young men of a martial disposition, who were in great esteem amongst their officers, despising those who had the management of public affairs, and imagining they could easily accomplish their intention, first endeavoured to abolish this law, with a view of having it lawful to continue the same person perpetually in the military, perceiving that the people would readily appoint them. Upon this, the magistrates who are called counselors first joined together with an intention to oppose it but were afterwards induced to agree to it, from a belief that if that law was not repealed they would permit the management of all other public affairs to remain in their hands; but afterwards, when they endeavoured to restrain some fresh alterations that were making, they found that they could do nothing, for the whole form of government was altered into a dynasty of those who first introduced the innovations. In short, all governments are liable to be destroyed either from within or from without; from without when they have for their neighbour a state whose policy is contrary to theirs, and indeed if it has great power the same thing will happen if it is not their neighbour; of which both the Athenians and the Lacedaemonians are a proof; for the one, when conquerors everywhere destroyed the oligarchies; the other the democracies. These are the chief causes of revolutions and dissensions in governments.

CHAPTER VIII

We are now to consider upon what the preservation of governments in general and of each state in particular depends; and, in the first place, it is evident that if we are right in the causes we have a.s.signed for their destruction, we know also the means of their preservation; for things contrary produce contraries: but destruction and preservation are contrary to each other. In well-tempered governments it requires as much care as anything whatsoever, that nothing be done contrary to law: and this ought chiefly to be attended to in matters of small consequence; for an illegality that approaches insensibly, approaches secretly, as in a family small expenses continually repeated consume a man's income; for the understanding is deceived thereby, as by this false argument; if every part is little, then the whole is little: now, this in one sense is true, in another is false, for the whole and all the parts together are large, though made up of small parts. The first therefore of anything is what the state ought to guard against. In the next place, no credit ought to be given to those who endeavour to deceive the people with false pretences; for they will be [1308a] confuted by facts. The different ways in which they will attempt to do this have been already mentioned. You may often perceive both aristocracies and oligarchies continuing firm, not from the stability of their forms of government, but from the wise conduct of the magistrates, both towards those who have a part in the management of public affairs, and those also who have not: towards those who have not, by never injuring them; and also introducing those who are of most consequence amongst them into office; nor disgracing those who are desirous of honour; or encroaching on the property of individuals; towards those who have, by behaving to each other upon an equality; for that equality which the favourers of a democracy desire to have established in the state is not only just, but convenient also, amongst those who are of the same rank: for which reason, if the administration is in the hands of many, those rules which are established in democracies will be very useful; as to let no one continue in office longer than six months: that all those who are of the same rank may have their turn; for between these there is a sort of democracy: for which reason demagogues are most likely to arise up amongst them, as we have already mentioned: besides, by this means both aristocracies and democracies will be the less liable to be corrupted into dynasties, because it will not be so easy for those who are magistrates for a little to do as much mischief as they could in a long time: for it is from hence that tyrannies arise in democracies and oligarchies; for either those who are most powerful in each state establish a tyranny, as the demagogues in the one, the dynasties in the other, or the chief magistrates who have been long in power. Governments are sometimes preserved not only by having the means of their corruption at a great distance, but also by its being very near them; for those who are alarmed at some impending evil keep a stricter hand over the state; for which reason it is necessary for those who have the guardianship of the const.i.tution to be able to awaken the fears of the people, that they may preserve it, and not like a night-guard to be remiss in protecting the state, but to make the distant danger appear at hand. Great care ought also to be used to endeavour to restrain the quarrels and disputes of the n.o.bles by laws, as well as to prevent those who are not already engaged in them from taking a part therein; for to perceive an evil at its very first approach is not the lot of every one, but of the politician. To prevent any alteration taking place in an oligarchy or free state on account of the census, if that happens to continue the same while the quant.i.ty of money is increased, it will be useful to take a general account of the whole amount of it in former times, to compare it with the present, and to do this every year in those cities where the census is yearly, [1308b] in larger communities once in three or five years; and if the whole should be found much larger or much less than it was at the time when the census was first established in the state, let there be a law either to extend or contract it, doing both these according to its increase or decrease; if it increases making the census larger, if it decreases smaller: and if this latter is not done in oligarchies and free states, you will have a dynasty arise in the one, an oligarchy in the other: if the former is not, free states will be changed into democracies, and oligarchies into free states or democracies. It is a general maxim in democracies, oligarchies, monarchies, and indeed in all governments, not to let any one acquire a rank far superior to the rest of the community, but rather to endeavour to confer moderate honours for a continuance than great ones for a short time; for these latter spoil men, for it is not every one who can bear prosperity: but if this rule is not observed, let not those honours which were conferred all at once be all at once taken away, but rather by degrees. But, above all things, let this regulation be made by the law, that no one shall have too much power, either by means of his fortune or friends; but if he has, for his excess therein, let it be contrived that he shall quit the country. Now, as many persons promote innovations, that they may enjoy their own particular manner of living, there ought to be a particular officer to inspect the manners of every one, and see that these are not contrary to the genius of the state in which he lives, whether it may be an oligarchy, a democracy, or any other form of government; and, for the same reason, those should be guarded against who are most prosperous in the city: the means of doing which is by appointing those who are otherwise to the business and the offices of the state. I mean, to oppose men of account to the common people, the poor to the rich, and to blend both these into one body, and to increase the numbers of those who are in the middle rank; and this will prevent those seditions which arise from an inequality of condition. But above all, in every state it is necessary, both by the laws and every other method possible, to prevent those who are employed by the public from being venal, and this particularly in an oligarchy; for then the people will not be so much displeased from seeing themselves excluded from a share in the government (nay, they will rather be glad to have leisure to attend their private affairs) as at suspecting that the officers of the state steal the public money, then indeed they are afflicted with double concern, both because they are deprived of the honours of the state, and pillaged by those who enjoy them. There is one method of blending together a democracy and an aristocracy, [1309a] if office brought no profit; by which means both the rich and the poor will enjoy what they desire; for to admit all to a share in the government is democratical; that the rich should be in office is aristocratical. This must be done by letting no public employment whatsoever be attended with any emolument; for the poor will not desire to be in office when they can get nothing by it, but had rather attend to their own affairs: but the rich will choose it, as they want nothing of the community. Thus the poor will increase their fortunes by being wholly employed in their own concerns; and the princ.i.p.al part of the people will not be governed by the lower sort.

To prevent the exchequer from being defrauded, let all public money be delivered out openly in the face of the whole city, and let copies of the accounts be deposited in the different wards tribes, and divisions.

But, as the magistrates are to execute their offices without any advantages, the law ought to provide proper honours for those who execute them well. In democracies also it is necessary that the rich should be protected, by not permitting their lands to be divided, nor even the produce of them, which in some states is done unperceivably. It would be also better if the people would prevent them when they offer to exhibit a number of unnecessary and yet expensive public entertainments of plays, music, processions, and the like. In an oligarchy it is necessary to take great care of the poor, and allot them public employments which are gainful; and, if any of the rich insult them, to let their punishment be severer than if they insulted one of their own rank; and to let estates pa.s.s by affinity, and not gift: nor to permit any person to have more than one; for by this means property will be more equally divided, and the greater part of the poor get into better circ.u.mstances. It is also serviceable in a democracy and an oligarchy to allot those who take no part in public affairs an equality or a preference in other things; the rich in a democracy, to the poor in an oligarchy: but still all the princ.i.p.al offices in the state to be filled only by those who are best qualified to discharge them.

CHAPTER IX

There are three qualifications necessary for those who fill the first departments in government; first of all, an affection for the established const.i.tution; second place, abilities every way completely equal to the business of their office; in the third, virtue and justice correspondent to the nature of that particular state they are placed in; for if justice is not the same in all states, it is evident that there must be different species thereof. There may be some doubt, when all these qualifications do not in the same persons, in what manner the choice shall be made; as for instance, suppose that one person is an accomplished general, but a bad man and no friend to the [1309b]

const.i.tution; another is just and a friend to it, which shall one prefer? we should then consider of two qualities, which of them the generality possess in a greater degree, which in a less; for which reason in the choice of a general we should regard his courage more than his virtue as the more uncommon quality; as there are fewer capable of conducting an army than there are good men: but, to protect the state or manage the finances, the contrary rule should be followed; for these require greater virtue than the generality are possessed of, but only that knowledge which is common to all. It may be asked, if a man has abilities equal to his appointment in the state, and is affectionate to the const.i.tution, what occasion is there for being virtuous, since these two things alone are sufficient to enable him to be useful to the public? it is, because those who possess those qualities are often deficient in prudence; for, as they often neglect their own affairs, though they know them and love themselves, so nothing will prevent their serving the public in the same manner. In short, whatsoever the laws contain which we allow to be useful to the state contributes to its preservation: but its first and princ.i.p.al support is (as has been often insisted upon) to have the number of those who desire to preserve it greater than those who wish to destroy it. Above all things that ought not to be forgotten which many governments now corrupted neglect; namely, to preserve a mean. For many things seemingly favourable to a democracy destroy a democracy, and many things seemingly favourable to an oligarchy destroy an oligarchy. Those who think this the only virtue extend it to excess, not considering that as a nose which varies a little from perfect straightness, either towards a hook nose or a flat one, may yet be beautiful and agreeable to look at; but if this particularity is extended beyond measure, first of all the properties of the part is lost, but at last it can hardly be admitted to be a nose at all, on account of the excess of the rise or sinking: thus it is with other parts of the human body; so also the same thing is true with respect to states; for both an oligarchy and a democracy may something vary from their most perfect form and yet be well const.i.tuted; but if any one endeavours to extend either of them too far, at first he will make the government the worse for it, but at last there will be no government at all remaining. The lawgiver and the politician therefore should know well what preserves and what destroys a democracy or an oligarchy, for neither the one nor the other can possibly continue without rich and poor: but that whenever an entire equality of circ.u.mstances [1310a] prevails, the state must necessarily become of another form; so that those who destroy these laws, which authorise an inequality in property, destroy the government. It is also an error in democracies for the demagogues to endeavour to make the common people superior to the laws; and thus by setting them at variance with the rich, dividing one city into two; whereas they ought rather to speak in favour of the rich. In oligarchies, on the contrary, it is wrong to support those who are in administration against the people. The oaths also which they take in an oligarchy ought to be contrary to what they now are; for, at present, in some places they swear, "I will be adverse to the common people, and contrive all I can against them;" whereas they ought rather to suppose and pretend the contrary; expressing in their oaths, that they will not injure the people. But of all things which I have mentioned, that which contributes most to preserve the state is, what is now most despised, to educate your children for the state; for the most useful laws, and most approved by every statesman, will be of no service if the citizens are not accustomed to and brought up in the principles of the const.i.tution; of a democracy, if that is by law established; of an oligarchy, if that is; for if there are bad morals in one man, there are in the city. But to educate a child fit for the state, it must not be done in the manner which would please either those who have the power in an oligarchy or those who desire a democracy, but so as they may be able to conduct either of these forms of governments.

But now the children of the magistrates in an oligarchy are brought up too delicately, and the children of the poor hardy with exercise and labour; so that they are both desirous of and able to promote innovations. In democracies of the purest form they pursue a method which is contrary to their welfare; the reason of which is, that they define liberty wrong: now, there are two things which seem to be the objects of a democracy, that the people in general should possess the supreme power, and all enjoy freedom; for that which is just seems to be equal, and what the people think equal, that is a law: now, their freedom and equality consists in every one's doing what they please: that is in such a democracy every one may live as he likes; "as his inclination guides," in the words of Euripides: but this is wrong, for no one ought to think it slavery to live in subjection to government, but protection. Thus I have mentioned the causes of corruption in different states, and the means of their preservation.

CHAPTER X

It now remains that we speak of monarchies, their causes of corruption, and means of preservation; and indeed almost the same things which have been said of other governments happen to kingdoms and tyrannies; for a kingdom partakes of an aristocracy, a tyranny of the worst species of an oligarchy and democracy; for which reason it is the worst that man can submit to, as being composed of two, both of which are bad, and collectively retains all the corruptions and all the defects of both these states. These two species of monarchies arise from principles contrary to each other: a kingdom is formed to protect the better sort of people against the mult.i.tude, and kings are appointed out of those, who are chosen either for their superior virtue and actions flowing from virtuous principles, or else from their n.o.ble descent; but a tyrant is chosen out of the meanest populace; an enemy to the better sort, that the common people may not be oppressed by them. That this is true experience convinces us; for the generality of tyrants were indeed mere demagogues, who gained credit with the people by oppressing the n.o.bles.

Some tyrannies were established in this manner after the cities were considerably enlarged--others before that time, by kings who exceeded the power which their country allowed them, from a desire of governing despotically: others were founded by those who were elected to the superior offices in the state; for formerly the people appointed officers for life, who came to be at the head of civil and religious affairs, and these chose one out of their body in whom the supreme power over all the magistrates was placed. By all these means it was easy to establish a tyranny, if they chose it; for their power was ready at hand, either by their being kings, or else by enjoying the honours of the state; thus Phidon at Argos and other tyrants enjoyed originally the kingly power; Phalaris and others in Ionia, the honours of the state.

Pansetius at Leontium, Cypselus at Corinth, Pisistratus at Athens, Dionysius at Syracuse, and others, acquired theirs by having been demagogues. A kingdom, as we have said, partakes much of the nature of an aristocracy, and is bestowed according to worth, as either virtue, family, beneficent actions, or these joined with power; for those who have been benefactors to cities and states, or have it in their powers to be so, have acquired this honour, and those who have prevented a people from falling into slavery by war, as Codrus, or those who have freed them from it, as Cyrus, or the founders of cities, or settlers of colonies, as the kings of Sparta, Macedon, and Molossus. A king desires to be the guardian of his people, that those who have property may be secure in the possession of it, and that the people in general meet with no injury; but a tyrant, as has been often said, has no regard to the common good, except for his own advantage; his only object is pleasure, but a king's is virtue: what a tyrant therefore is ambitious of engrossing is wealth, but a king rather honour. The guards too of a king are citizens, a tyrant's foreigners.

That a tyranny contains all that is bad both in a democracy and an oligarchy is evident; with an oligarchy it has for its end gain, as the only means of providing the tyrant with guards and the luxuries of life; like that it places no confidence in the people; and therefore deprives them of the use of arms: it is also common to them both to persecute the populace, to drive them out of the city and their own habitations. With a democracy it quarrels with the n.o.bles, and destroys them both publicly and privately, or drives them into banishment, as rivals and an impediment to the government; hence naturally arise conspiracies both amongst those who desire to govern and those who desire not to be slaves; hence arose Periander's advice to Thrasybulus to take off the tallest stalks, hinting thereby, that it was necessary to make away with the eminent citizens. We ought then in reason, as has been already said, to account for the changes which arise in a monarchy from the same causes which produce them in other states: for, through injustice received, fear, and contempt, many of those who are under a monarchical government conspire against it; but of all species of injustice, injurious contempt has most influence on them for that purpose: sometimes it is owing to their being deprived of their private fortunes.

The dissolution too of a kingdom and a tyranny are generally the same; for monarchs abound in wealth and honour, which all are desirous to obtain. Of plots: some aim at the life of those who govern, others at their government; the first arises from hatred to their persons; which hatred may be owing to many causes, either of which will be sufficient to excite their anger, and the generality of those who are under the influence of that pa.s.sion will join in a conspiracy, not for the sake of their own advancement, but for revenge. Thus the plot against the children of Pisistratus arose from their injurious treatment of Harmodius's sister, and insulting him also; for Harmodius resenting the injury done to his sister, and Aristogiton the injury done to Harmodius.

Periander the tyrant of Ambracia also lost his life by a conspiracy, for some improper liberties he took with a boy in his cups: and Philip was slain by Pausanias for neglecting to revenge him of the affront he had received from Attains; as was Amintas the Little by Darda, for insulting him on account of his age; and the eunuch by Evagoras the Cyprian in revenge for having taken his son's wife away from him....

Many also who have had their bodies scourged with stripes have, through resentment, either killed those who caused them to be inflicted or conspired against them, even when they had kingly power, as at Mitylene Megacles, joining with his friends, killed the Penthelidee, who used to go about striking those they met with clubs. Thus, in later times, Smendes killed Penthilus for whipping him and dragging him away from his wife. Decamnichus also was the chief cause of the conspiracy against Archelaus, for he urged others on: the occasion of his resentment was his having delivered him to Euripides the poet to be scourged; for Euripides was greatly offended with him for having said something of the foulness of his breath. And many others have been killed or conspired against on the same account. Fear too is a cause which produces the same effects, as well in monarchies as in other states: thus Artabanes conspired against Xerxes through fear of punishment for having hanged Darius according to his orders, whom he supposed he intended to pardon, as the order was given at supper-time. Some kings also have been [1312a]

dethroned and killed in consequence of the contempt they were held in by the people; as some one conspired against Sardanapalus, having seen him spinning with his wife, if what is related of him is true, or if not of him, it may very probably be true of some one else. Dion also conspired against Dionysius the Younger, seeing his subjects desirous of a conspiracy, and that he himself was always drunk: and even a man's friends will do this if they despise him; for from the confidence he places in them, they think that they shall not be found out. Those also who think they shall gain his throne will conspire against a king through contempt; for as they are powerful themselves, and despise the danger, on account of their own strength, they will readily attempt it.

Thus a general at the head of his army will endeavour to dethrone the monarch, as Cyrus did Astyages, despising both his manner of life and his forces; his forces for want of action, his life for its effeminacy: thus Suthes, the Thracian, who was general to Amadocus, conspired against him. Sometimes more than one of these causes will excite men to enter into conspiracies, as contempt and desire of gain; as in the instance of Mithridates against Ariobarzanes. Those also who are of a bold disposition, and have gained military honours amongst kings, will of all others be most like to engage in sedition; for strength and courage united inspire great bravery: whenever, therefore, these join in one person, he will be very ready for conspiracies, as he will easily conquer. Those who conspire against a tyrant through love of glory and honour have a different motive in view from what I have already mentioned; for, like all others who embrace danger, they have only glory and honour in view, and think, not as some do, of the wealth and pomp they may acquire, but engage in this as they would in any other n.o.ble action, that they may be ill.u.s.trious and distinguished, and destroy a tyrant, not to succeed in his tyranny, but to acquire renown. No doubt but the number of those who act upon this principle is small, for we must suppose they regard their own safety as nothing in case they should not succeed, and must embrace the opinion of Dion (which few can do) when he made war upon Dionysius with a very few troops; for he said, that let the advantage he made be ever so little it would satisfy him to have gained it; and that, should it be his lot to die the moment he had gained footing in his country, he should think his death sufficiently glorious. A tyranny also is exposed to the same destruction as all other states are, from too powerful neighbours: for it is evident, that an opposition of principles will make them desirous of subverting it; and what they desire, all who can, do: and there is a principle of opposition in one state to another, as a democracy against a tyranny, as says Hesiod, "a potter against a potter;" for the extreme of a democracy is a tyranny; a kingly power against an aristocracy, from their different forms of government--for which reason the Lacedaemonians destroyed many tyrannies; as did the Syracusians during the prosperity of their state. Nor are they only destroyed from without, but also from within, when those who have no share in the power bring about a revolution, as happened to Gelon, and lately to Dionysius; to the first, by means of Thrasybulus, the brother of Hiero, who nattered Gelon's son, and induced him to lead a life of pleasure, that he himself might govern; but the family joined together and endeavoured to support the tyranny and expel Thrasybulus; but those whom they made of their party seized the opportunity and expelled the whole family. Dion made war against his relation Dionysius, and being a.s.sisted by the people, first expelled and then killed him. As there are two causes which chiefly induce men to conspire against tyrants, hatred and contempt, one of these, namely hatred, seems inseparable from them. Contempt also is often the cause of their destruction: for though, for instance, those who raised themselves to the supreme power generally preserved it; but those who received it from them have, to speak truth, almost immediately all of them lost it; for, falling into an effeminate way of life, they soon grew despicable, and generally fell victims to conspiracies. Part of their hatred may be very fitly ascribed to anger; for in some cases this is their motive to acti