CHAPTER XI
Monarchies, in a word, are preserved by means contrary to what I have already mentioned as the cause of their destruction; but to speak to each separately: the stability of a kingdom will depend upon the power of the king"s being kept within moderate bounds; for by how much the less extensive his power is, by so much the longer will his government continue; for he will be less despotic and more upon an equality of condition with those he governs; who, on that account, will envy him the less.
It was on this account that the kingdom of the Molossi continued so long; and the Lacedaemonians from their government"s being from the beginning divided into two parts, and also by the moderation introduced into the other parts of it by Theopompus, and his establishment of the ephori; for by taking something from the power he increased the duration of the kingdom, so that in some measure he made it not less, but bigger; as they say he replied to his wife, who asked him if he was not ashamed to deliver down his kingdom to his children reduced from what he received it from his ancestors? No, says he, I give it him more lasting.
Tyrannies are preserved two ways most opposite to each other, one of which is when the power is delegated from one to the other, and in this manner many tyrants govern in their states. Report says that Periander founded many of these. There are also many of them to be met with amongst the Persians. What has been already mentioned is as conducive as anything can be to preserve a tyranny; namely, to keep down those who are of an aspiring disposition, to take off those who will not submit, to allow no public meals, no clubs, no education, nothing at all, but to guard against everything that gives rise to high spirits or mutual confidence; nor to suffer the learned meetings of those who are at leisure to hold conversation with each other; and to endeavour by every means possible to keep all the people strangers to each other; for knowledge increases mutual confidence; and to oblige all strangers to appear in public, and to live near the city-gate, that all their actions may be sufficiently seen; for those who are kept like slaves seldom entertain any n.o.ble thoughts: in short, to imitate everything which the Persians and barbarians do, for they all contribute to support slavery; and to endeavour to know what every one who is under their power does and says; and for this purpose to employ spies: such were those women whom the Syracusians called potagogides Hiero also used to send out listeners wherever there was any meeting or conversation; for the people dare not speak with freedom for fear of such persons; and if any one does, there is the less chance of its being concealed; and to endeavour that the whole community should mutually accuse and come to blows with each other, friend with friend, the commons with the n.o.bles, and the rich with each other. It is also advantageous for a tyranny that all those who are under it should be oppressed with poverty, that they may not be able to compose a guard; and that, being employed in procuring their daily bread, they may have no leisure to conspire against their tyrants. The Pyramids of Egypt are a proof of this, and the votive edifices of the Cyposelidse, and the temple of Jupiter Olympus, built by the Pisistratidae, and the works of Polycrates at Samos; for all these produced one end, the keeping the people poor. It is necessary also to multiply taxes, as at Syracuse; where Dionysius in the s.p.a.ce of five years collected all the private property of his subjects into his own coffers. A tyrant also should endeavour to engage his subjects in a war, that they may have employment and continually depend upon their general.
A king is preserved by his friends, but a tyrant is of all persons the man who can place no confidence in friends, as every one has it in his desire and these chiefly in their power to destroy him. All these things also which are done in an extreme democracy should be done in a tyranny, as permitting great licentiousness to the women in the house, that they may reveal their husbands" secrets; and showing great indulgence to slaves also for the same reason; for slaves and women conspire not against tyrants: but when they are treated with kindness, both of them are abettors of tyrants, and extreme democracies also; and the people too in such a state desire to be despotic. For which reason flatterers are in repute in both these: the demagogue in the democracy, for he is the proper flatterer of the people; among tyrants, he who will servilely adapt himself to their humours; for this is the business of [1314a]
flatterers. And for this reason tyrants always love the worst of wretches, for they rejoice in being flattered, which no man of a liberal spirit will submit to; for they love the virtuous, but flatter none. Bad men too are fit for bad purposes; "like to like," as the proverb says. A tyrant also should show no favour to a man of worth or a freeman; for he should think, that no one deserved to be thought these but himself; for he who supports his dignity, and is a friend to freedom, encroaches upon the superiority and the despotism of the tyrant: such men, therefore, they naturally hate, as destructive to their government. A tyrant also should rather admit strangers to his table and familiarity than citizens, as these are his enemies, but the others have no design against him. These and such-like are the supports of a tyranny, for it comprehends whatsoever is wicked. But all these things may be comprehended in three divisions, for there are three objects which a tyranny has in view; one of which is, that the citizens should be of poor abject dispositions; for such men never propose to conspire against any one. The second is, that they should have no confidence in each other; for while they have not this, the tyrant is safe enough from destruction. For which reason they are always at enmity with those of merit, as hurtful to their government; not only as they scorn to be governed despotically, but also because they can rely upon each other"s fidelity, and others can rely upon theirs, and because they will not inform against their a.s.sociates, nor any one else. The third is, that they shall be totally without the means of doing anything; for no one undertakes what is impossible for him to perform: so that without power a tyranny can never be destroyed. These, then, are the three objects which the inclinations of tyrants desire to see accomplished; for all their tyrannical plans tend to promote one of these three ends, that their people may neither have mutual confidence, power, nor spirit.
This, then, is one of the two methods of preserving tyrannies: the other proceeds in a way quite contrary to what has been already described, and which may be discerned from considering to what the destruction of a kingdom is owing; for as one cause of that is, making the government approach near to a tyranny, so the safety of a tyranny consists in making the government nearly kingly; preserving only one thing, namely power, that not only the willing, but the unwilling also, must be obliged to submit; for if this is once lost, the tyranny is at an end.
This, then, as the foundation, must be preserved: in other particulars carefully do and affect to seem like a king; first, appear to pay a great attention [1314b] to what belongs to the public; nor make such profuse presents as will offend the people; while they are to supply the money out of the hard labour of their own hands, and see it given in profusion to mistresses, foreigners, and fiddlers; keeping an exact account both of what you receive and pay; which is a practice some tyrants do actually follow, by which means they seem rather fathers of families than tyrants: nor need you ever fear the want of money while you have the supreme power of the state in your own hands. It is also much better for those tyrants who quit their kingdom to do this than to leave behind them money they have h.o.a.rded up; for their regents will be much less desirous of making innovations, and they are more to be dreaded by absent tyrants than the citizens; for such of them as he suspects he takes with him, but these regents must be left behind. He should also endeavour to appear to collect such taxes and require such services as the exigencies of the state demand, that whenever they are wanted they may be ready in time of war; and particularly to take care that he appear to collect and keep them not as his own property, but the public"s. His appearance also should not be severe, but respectable, so that he should inspire those who approach him with veneration and not fear; but this will not be easily accomplished if he is despised. If, therefore, he will not take the pains to acquire any other, he ought to endeavour to be a man of political abilities, and to fix that opinion of himself in the judgment of his subjects. He should also take care not to appear to be guilty of the least offence against modesty, nor to suffer it in those under him: nor to permit the women of his family to treat others haughtily; for the haughtiness of women has been the ruin of many tyrants. With respect to the pleasures of sense, he ought to do directly contrary to the practice of some tyrants at present; for they do not only continually indulge themselves in them for many days together, but they seem also to desire to have other witnesses of it, that they may wonder at their happiness; whereas he ought really to be moderate in these, and, if not, to appear to others to avoid them-for it is not the sober man who is exposed either to plots or contempt, but the drunkard; not the early riser, but the sluggard. His conduct in general should also be contrary to what is reported of former tyrants; for he ought to improve and adorn his city, so as to seem a guardian and not a tyrant; and, moreover., always to [1315a] seem particularly attentive to the worship of the G.o.ds; for from persons of such a character men entertain less fears of suffering anything illegal while they suppose that he who governs them is religious and reverences the G.o.ds; and they will be less inclined to raise insinuations against such a one, as being peculiarly under their protection: but this must be so done as to give no occasion for any suspicion of hypocrisy. He should also take care to show such respect to men of merit in every particular, that they should not think they could be treated with greater distinction by their fellow-citizens in a free state. He should also let all honours flow immediately from himself, but every censure from his subordinate officers and judges. It is also a common protection of all monarchies not to make one person too great, or, certainly, not many; for they will support each other: but, if it is necessary to entrust any large powers to one person, to take care that it is not one of an ardent spirit; for this disposition is upon every opportunity most ready for a revolution: and, if it should seem necessary to deprive any one of his power, to do it by degrees, and not reduce him all at once. It is also necessary to abstain from all kinds of insolence; more particularly from corporal punishment; which you must be most cautious never to exercise over those who have a delicate sense of honour; for, as those who love money are touched to the quick when anything affects their property, so are men of honour and principle when they receive any disgrace: therefore, either never employ personal punishment, or, if you do, let it be only in the manner in which a father would correct his son, and not with contempt; and, upon the whole, make amends for any seeming disgrace by bestowing greater honours. But of all persons who are most likely to entertain designs against the person of a tyrant, those are chiefly to be feared and guarded against who regard as nothing the loss of their own lives, so that they can but accomplish their purpose: be very careful therefore of those who either think themselves affronted, or those who are dear to them; for those who are excited by anger to revenge regard as nothing their own persons: for, as Herac.l.i.tus says, it is dangerous to fight with an angry man who will purchase with his life the thing he aims at.
As all cities are composed of two sorts of persons, the rich and the poor, it is necessary that both these should find equal protection from him who governs them, and that the one party should not have it in their power to injure the other; but that the tyrant should attach to himself that party which is the most powerful; which, if he does, he will have no occasion either to make his slaves free, or to deprive citizens of their arms; for the strength of either of the parties added to his own forces will render him superior to any conspiracy. It would be superfluous to go through all particulars; for the rule of conduct which the tyrant ought to pursue is evident enough, and that is, to affect to appear not the tyrant, but the king; the guardian of those he governs, not their plunderer, [1315b] but their protector, and to affect the middle rank in life, not one superior to all others: he should, therefore, a.s.sociate his n.o.bles with him and soothe his people; for his government will not only be necessarily more honourable and worthy of imitation, as it will be over men of worth, and not abject wretches who perpetually both hate and fear him; but it will be also more durable.
Let him also frame his life so that his manners may be consentaneous to virtue, or at least let half of them be so, that he may not be altogether wicked, but only so in part.
CHAPTER XII
Indeed an oligarchy and a tyranny are of all governments of the shortest duration. The tyranny of Orthagoras and his family at Sicyon, it is true, continued longer than any other: the reason for which was, that they used their power with moderation, and were in many particulars obedient to the laws; and, as Clisthenes was an able general, he never fell into contempt, and by the care he took that in many particulars his government should be popular. He is reported also to have presented a person with a crown who adjudged the victory to another; and some say that it is the statue of that judge which is placed in the forum.
They say also, that Pisistratus submitted to be summoned into the court of the Areopagites. The second that we shall mention is the tyranny of the Cypselidse, at Corinth, which continued seventy-seven years and six months; for Cypselus was tyrant there thirty years, Periander forty-four, and Psammetichus, the son of Georgias, three years; the reason for which was, that Cypselus was a popular man, and governed without guards. Periander indeed ruled like a tyrant, but then he was an able general. The third was that of the Pisistradidae at Athens; but it was not continual: for Pisistratus himself was twice expelled; so that out of thirty-three years he was only fifteen in power, and his son eighteen; so that the whole time was thirty-three years. Of the rest we shall mention that of Hiero, and Gelo at Syracuse; and this did not continue long, for both their reigns were only eighteen years; for Gelo died in the eighth year of his tyranny, and Hiero in his tenth.
Thrasybulus fell in his eleventh month, and many other tyrannies have continued a very short time. We have now gone through the general cases of corruption and [1316a] means of preservation both in free states and monarchies. In Plato"s Republic, Socrates is introduced treating upon the changes which different governments are liable to: but his discourse is faulty; for he does not particularly mention what changes the best and first governments are liable to; for he only a.s.signs the general cause, of nothing being immutable, but that in time everything will alter [***tr.: text is unintelligible here***] he conceives that nature will then produce bad men, who will not submit to education, and in this, probably, he is not wrong; for it is certain that there are some persons whom it is impossible by any education to make good men; but why should this change be more peculiar to what he calls the best-formed government, than to all other forms, and indeed to all other things that exist? and in respect to his a.s.signed time, as the cause of the alteration of all things, we find that those which did not begin to exist at the same time cease to be at the same time; so that, if anything came into beginning the day before the solstice, it must alter at the same time. Besides, why should such a form of government be changed into the Lacedaemonian? for, in general, when governments alter, they alter into the contrary species to what they before were, and not into one like their former. And this reasoning holds true of other changes; for he says, that from the Lacedaemonian form it changes into an oligarchy, and from thence into a democracy, and from a democracy into a tyranny: and sometimes a contrary change takes place, as from a democracy into an oligarchy, rather than into a monarchy. With respect to a tyranny he neither says whether there will be any change in it; or if not, to what cause it will be owing; or if there is, into what other state it will alter: but the reason of this is, that a tyranny is an indeterminate government; and, according to him, every state ought to alter into the first, and most perfect, thus the continuity and circle would be preserved. But one tyranny often changed into another; as at Syria, from Myron"s to Clisthenes"; or into an oligarchy, as was Antileo"s at Chalcas; or into a democracy, as was Gelo"s at Syracuse; or into an aristocracy, as was Charilaus"s at Lacedaemon, and at Carthage.
An oligarchy is also changed into a tyranny; such was the rise of most of the ancient tyrannies in Sicily; at Leontini, into the tyranny of Panaetius; at Gela, into that of Cleander; at Rhegium into that of Anaxilaus; and the like in many other cities. It is absurd also to suppose, that a state is changed into an oligarchy because those who are in power are avaricious and greedy of money, and not because those who are by far richer than their fellow citizens think it unfair that those who have nothing should have an equal share in the rule of the state with themselves, who possess so much-for in many oligarchies it is not allowable to be employed in money-getting, and there are many laws to prevent it. But in Carthage, which is a democracy, money-getting is creditable, and yet their form of government remains unaltered. It is also absurd to say, that in an oligarchy there are two cities, one of the poor and another of the rich; for why should this happen to them more than to the Lacedaemonians, or any other state where all possess not equal property, or where all are not equally good? for though no one member of the community should be poorer than he was before, yet a democracy might nevertheless change into an oligarchy; if the rich should be more powerful than the poor, and the one too negligent, and the other attentive: and though these changes are owing to many causes, yet he mentions but one only, that the citizens become poor by luxury, and paying interest-money; as if at first they were all rich, or the greater part of them: but this is not so, but when some of those who have the princ.i.p.al management of public affairs lose their fortunes, they will endeavour to bring about a revolution; but when others do, nothing of consequence will follow, nor when such states do alter is there any more reason for their altering into a democracy than any other. Besides, though some of the members of the community may not have spent their fortunes, yet if they share not in the honours of the state, or if they are ill-used and insulted, they will endeavour to raise seditions, and bring about a revolution, that they may be allowed to do as they like; which, Plato says, arises from too much liberty. Although there are many oligarchies and democracies, yet Socrates, when he is treating of the changes they may undergo, speaks of them as if there was but one of each sort.
BOOK VI
CHAPTER I
We have already shown what is the nature of the supreme council in the state, and wherein one may differ from another, and how the different magistrates should be regulated; and also the judicial department, and what is best suited to what state; and also to what causes both the destruction and preservation of governments are owing.
As there are very many species of democracies, as well as of other states, it will not be amiss to consider at the same time anything which we may have omitted to mention concerning either of them, and to allot to each that mode of conduct which is peculiar to and advantageous for them; and also to inquire into the combinations of all these different modes of government which we [1317a] have mentioned; for as these are blended together the government is altered, as from an aristocracy to be an oligarchy, and from a free state to be a democracy. Now, I mean by those combinations of government (which I ought to examine into, but have not yet done), namely, whether the deliberative department and the election of magistrates is regulated in a manner correspondent to an oligarchy, or the judicial to an aristocracy, or the deliberative part only to an oligarchy, and the election of magistrates to an aristocracy, or whether, in any other manner, everything is not regulated according to the nature of the government. But we will first consider what particular sort of democracy is fitted to a particular city, and also what particular oligarchy to a particular people; and of other states, what is advantageous to what. It is also necessary to show clearly, not only which of these governments is best for a state, but also how it ought to be established there, and other things we will treat of briefly.
And first, we will speak of a democracy; and this will at the same time show clearly the nature of its opposite which some persons call an oligarchy; and in doing this we must examine into all the parts of a democracy, and everything that is connected therewith; for from the manner in which these are compounded together different species of democracies arise: and hence it is that they are more than one, and of various natures. Now, there are two causes which occasion there being so many democracies; one of which is that which we have already mentioned; namely, there being different sorts of people; for in one country the majority are husbandmen, in another mechanics, and hired servants; if the first of these is added to the second, and the third to both of them, the democracy will not only differ in the particular of better or worse, but in this, that it will be no longer the same government; the other is that which we will now speak of. The different things which are connected with democracies and seem to make part of these states, do, from their being joined to them, render them different from others: this attending a few, that more, and another all. It is necessary that he who would found any state which he may happen to approve of, or correct one, should be acquainted with all these particulars. All founders of states endeavour to comprehend within their own plan everything of nearly the same kind with it; but in doing this they err, in the manner I have already described in treating of the preservation and destruction of governments. I will now speak of these first principles and manners, and whatever else a democratical state requires.
CHAPTER II
Now the foundation of a democratical state is liberty, and people have been accustomed to say this as if here only liberty was to be found; for they affirm that this is the end proposed by every democracy. But one part of liberty is to govern and be governed alternately; for, according to democratical justice, equality is measured by numbers, and not by worth: and this being just, it is necessary that the supreme power should be vested in the people at large; and that what the majority determine should be final: so that in a democracy the poor ought to have more power than the rich, as being the greater number; for this is one mark of liberty which all framers of a democracy lay down as a criterion of that state; another is, to live as every one likes; for this, they say, is a right which liberty gives, since he is a slave who must live as he likes not. This, then, is another criterion of a democracy. Hence arises the claim to be under no command whatsoever to any one, upon any account, any otherwise than by rotation, and that just as far only as that person is, in his turn, under his also. This also is conducive to that equality which liberty demands. These things being premised, and such being the government, it follows that such rules as the following should be observed in it, that all the magistrates should be chosen out of all the people, and all to command each, and each in his turn all: that all the magistrates should be chosen by lot, except to those offices only which required some particular knowledge and skill: that no census, or a very small one, should be required to qualify a man for any office: that none should be in the same employment twice, or very few, and very seldom, except in the army: that all their appointments should be limited to a very short time, or at least as many as possible: that the whole community should be qualified to judge in all causes whatsoever, let the object be ever so extensive, ever so interesting, or of ever so high a nature; as at Athens, where the people at large judge the magistrates when they come out of office, and decide concerning public affairs as well as private contracts: that the supreme power should be in the public a.s.sembly; and that no magistrate should be allowed any discretionary power but in a few instances, and of no consequence to public business. Of all magistrates a senate is best suited to a democracy, where the whole community is not paid for giving their attendance; for in that case it loses its power; for then the people will bring all causes before them, by appeal, as we have already mentioned in a former book. In the next place, there should, if possible, be a fund to pay all the citizens--who have any share in the management of public affairs, either as members of the a.s.sembly, judges, and magistrates; but if this cannot be done, at least the magistrates, the judges the senators, and members of the supreme a.s.sembly, and also those officers who are obliged to eat at a common table ought to be paid. Moreover, as an oligarchy is said to be a government of men of family, fortune, and education; so, on the contrary, a democracy is a government in the hands of men of no birth, indigent circ.u.mstances, and mechanical employments. In this state also no office [1318a] should be for life; and, if any such should remain after the government has been long changed into a democracy, they should endeavour by degrees to diminish the power; and also elect by lot instead of vote. These things, then, appertain to all democracies; namely, to be established on that principle of justice which is h.o.m.ogeneous to those governments; that is, that all the members of the state, by number, should enjoy an equality, which seems chiefly to const.i.tute a democracy, or government of the people: for it seems perfectly equal that the rich should have no more share in the government than the poor, nor be alone in power; but that all should be equal, according to number; for thus, they think, the equality and liberty of the state best preserved.
CHAPTER III
In the next place we must inquire how this equality is to be procured.
Shall the qualifications be divided so that five hundred rich should be equal to a thousand poor, or shall the thousand have equal power with the five hundred? or shall we not establish our equality in this manner?
but divide indeed thus, and afterwards taking an equal number both out of the five hundred and the thousand, invest them with the power of creating the magistrates and judges. Is this state then established according to perfect democratical justice, or rather that which is guided by numbers only? For the defenders of a democracy say, that that is just which the majority approve of: but the favourers of an oligarchy say, that that is just which those who have most approve of; and that we ought to be directed by the value of property. Both the propositions are unjust; for if we agree with what the few propose we erect a tyranny: for if it should happen that an individual should have more than the rest who are rich, according to oligarchical justice, this man alone has a right to the supreme power; but if superiority of numbers is to prevail, injustice will then be done by confiscating the property of the rich, who are few, as we have already said. What then that equality is, which both parties will admit, must be collected from the definition of right which is common to them both; for they both say that what the majority of the state approves of ought to be established. Be it so; but not entirely: but since a city happens to be made up of two different ranks of people, the rich and the poor, let that be established which is approved of by both these, or the greater part: but should there be opposite sentiments, let that be established which shall be approved of by the greater part: but let this be according to the census; for instance, if there should be ten of the rich and twenty of the poor, and six of the first and fifteen of the last should agree upon any measure, and the remaining four of the rich should join with the remaining five of the poor in opposing it, that party whose census when added together should determine which opinion should be law, and should these happen to be equal, it should be regarded as a case similar to an a.s.sembly or court of justice dividing equally upon any question that comes before them, who either determine it by lot or some such method. But although, with [1318b] respect to what is equal and just, it may be very difficult to establish the truth, yet it is much easier to do than to persuade those who have it in their power to encroach upon others to be guided thereby; for the weak always desire what is equal and just, but the powerful pay no regard thereunto.
CHAPTER IV
There are four kinds of democracies. The best is that which is composed of those first in order, as we have already said, and this also is the most ancient of any. I call that the first which every one would place so, was he to divide the people; for the best part of these are the husbandmen. We see, then, that a democracy may be framed where the majority live by tillage or pasturage; for, as their property is but small, they will not be at leisure perpetually to hold public a.s.semblies, but will be continually employed in following their own business, not having otherwise the means of living; nor will they be desirous of what another enjoys, but will rather like to follow their own business than meddle with state affairs and accept the offices of government, which will be attended with no great profit; for the major part of mankind are rather desirous of riches than honour (a proof of this is, that they submitted to the tyrannies in ancient times, and do now submit to the oligarchies, if no one hinders them in their usual occupations, or deprives them of their property; for some of them soon get rich, others are removed from poverty); besides, their having the right of election and calling their magistrates to account for their conduct when they come out of office, will satisfy their desire of honours, if any of them entertain that pa.s.sion: for in some states, though the commonalty have not the right of electing the magistrates, yet it is vested in part of that body chosen to represent them: and it is sufficient for the people at large to possess the deliberative power: and this ought to be considered as a species of democracy; such was that formerly at Mantinsea: for which reason it is proper for the democracy we have been now treating of to have a power (and it has been usual for them to have it) of censuring their magistrates when out of office, and sitting in judgment upon all causes: but that the chief magistrates should be elected, and according to a certain census, which should vary with the rank of their office, or else not by a census, but according to their abilities for their respective appointments. A state thus const.i.tuted must be well const.i.tuted; for the magistracies will be always filled with the best men with the approbation of the people; who will not envy their superiors: and these and the n.o.bles should be content with this part in the administration; for they will not be governed by their inferiors. They will be also careful to use their power with moderation, as there are others to whom full power is delegated to censure their conduct; for it is very serviceable to the state to have them dependent upon others, and not to be permitted to do whatsoever they choose; for with such a liberty there would be no check to that evil particle there is in every one: therefore it is [1319a]
necessary and most for the benefit of the state that the offices thereof should be filled by the princ.i.p.al persons in it, whose characters are unblemished, and that the people are not oppressed. It is now evident that this is the best species of democracy, and on what account; because the people are such and have such powers as they ought to have. To establish a democracy of husbandmen some of those laws which were observed in many ancient states are universally useful; as, for instance, on no account to permit any one to possess more than a certain quant.i.ty of land, or within a certain distance from the city. Formerly also, in some states, no one was allowed to sell their original lot of land. They also mention a law of one Oxylus, which forbade any one to add to their patrimony by usury. We ought also to follow the law of the Aphutaeans, as useful to direct us in this particular we are now speaking of; for they having but very little ground, while they were a numerous people, and at the same time were all husbandmen, did not include all their lands within the census, but divided them in such a manner that, according to the census, the poor had more power than the rich. Next to the commonalty of husbandmen is one of shepherds and herdsmen; for they have many things in common with them, and, by their way of life, are excellently qualified to make good soldiers, stout in body, and able to continue in the open air all night. The generality of the people of whom other democracies are composed are much worse than these; for their lives are wretched nor have they any business with virtue in anything they do; these are your mechanics, your exchange-men, and hired servants; as all these sorts of men frequent the exchange and the citadel, they can readily attend the public a.s.sembly; whereas the husbandmen, being more dispersed in the country, cannot so easily meet together; nor are they equally desirous of doing it with these others!
When a country happens to be so situated that a great part of the land lies at a distance from the city, there it is easy to establish a good democracy or a free state for the people in general will be obliged to live in the country; so that it will be necessary in such a democracy, though there may be an exchange-mob at hand, never to allow a legal a.s.sembly without the inhabitants of the country attend. We have shown in what manner the first and best democracy ought to be established, and it will be equally evident as to the rest, for from these we [1319b] should proceed as a guide, and always separate the meanest of the people from the rest. But the last and worst, which gives to every citizen without distinction a share in every part of the administration, is what few citizens can bear, nor is it easy to preserve for any long time, unless well supported by laws and manners. We have already noticed almost every cause that can destroy either this or any other state. Those who have taken the lead in such a democracy have endeavoured to support it, and make the people powerful by collecting together as many persons as they could and giving them their freedom, not only legitimately but naturally born, and also if either of their parents were citizens, that is to say, if either their father or mother; and this method is better suited to this state than any other: and thus the demagogues have usually managed.
They ought, however, to take care, and do this no longer than the common people are superior to the n.o.bles and those of the middle rank, and then stop; for, if they proceed still further, they will make the state disorderly, and the n.o.bles will ill brook the power of the common people, and be full of resentment against it; which was the cause of an insurrection at Cyrene: for a little evil is overlooked, but when it becomes a great one it strikes the eye. It is, moreover, very-useful in such a state to do as Clisthenes did at Athens, when he was desirous of increasing the power of the people, and as those did who established the democracy in Cyrene; that is, to inst.i.tute many tribes and fraternities, and to make the religious rites of private persons few, and those common; and every means is to be contrived to a.s.sociate and blend the people together as much as possible; and that all former customs be broken through. Moreover, whatsoever is practised in a tyranny seems adapted to a democracy of this species; as, for instance, the licentiousness of the slaves, the women, and the children; for this to a certain degree is useful in such a state; and also to overlook every one"s living as they choose; for many will support such a government: for it is more agreeable to many to live without any control than as prudence would direct.
CHAPTER V
It is also the business of the legislator and all those who would support a government of this sort not to make it too great a work, or too perfect; but to aim only to render it stable: for, let a state be const.i.tuted ever so badly, there is no difficulty in its continuing a few days: they should therefore endeavour to procure its safety by all those ways which we have described in a.s.signing the causes of the preservation and destruction of governments; avoiding what is hurtful, and by framing such laws, written and unwritten, as contain those things which chiefly tend to the preservation of the state; nor to suppose that that is useful either for a democratic or [1320a] an oligarchic form of government which contributes to make them more purely so, but what will contribute to their duration: but our demagogues at present, to flatter the people, occasion frequent confiscations in the courts; for which reason those who have the welfare of the state really at heart should act directly opposite to what they do, and enact a law to prevent forfeitures from being divided amongst the people or paid into the treasury, but to have them set apart for sacred uses: for those who are of a bad disposition would not then be the less cautious, as their punishment would be the same; and the community would not be so ready to condemn those whom they sat in judgment on when they were to get nothing by it: they should also take care that the causes which are brought before the public should be as few as possible, and punish with the utmost severity those who rashly brought an action against any one; for it is not the commons but the n.o.bles who are generally prosecuted: for in all things the citizens of the same state ought to be affectionate to each other, at least not to treat those who have the chief power in it as their enemies. Now, as the democracies which have been lately established are very numerous, and it is difficult to get the common people to attend the public a.s.semblies without they are paid for it, this, when there is not a sufficient public revenue, is fatal to the n.o.bles; for the deficiencies therein must be necessarily made up by taxes, confiscations, and fines imposed by corrupt courts of justice: which things have already destroyed many democracies. Whenever, then, the revenues of the state are small, there should be but few public a.s.semblies and but few courts of justice: these, however, should have very extensive jurisdictions, but should continue sitting a few days only, for by this means the rich would not fear the expense, although they should receive nothing for their attendance, though the poor did; and judgment also would be given much better; for the rich will not choose to be long absent from their own affairs, but will willingly be so for a short time: and, when there are sufficient revenues, a different conduct ought to be pursued from what the demagogues at present follow; for now they divide the surplus of the public money amongst the poor; these receive it and again want the same supply, while the giving it is like pouring water into a sieve: but the true patriot in a democracy ought to take care that the majority of the community are not too poor, for this is the cause of rapacity in that government; he therefore should endeavour that they may enjoy perpetual plenty; and as this also is advantageous to the rich, what can be saved out of the public money should be put by, and then divided at once amongst the poor, if possible, in such a quant.i.ty as may enable every one of them to purchase a little field, and, if that cannot be done, at least to give each of them enough to procure the implements [1320b] of trade and husbandry; and if there is not enough for all to receive so much at once, then to divide it according to tribes or any other allotment. In the meantime let the rich pay them for necessary services, but not be obliged to find them in useless amus.e.m.e.nts. And something like this was the manner in which they managed at Carthage, and preserved the affections of the people; for by continually sending some of their community into colonies they procured plenty. It is also worthy of a sensible and generous n.o.bility to divide the poor amongst them, and supplying them with what is necessary, induce them to work; or to imitate the conduct of the people at Tarentum: for they, permitting the poor to partake in common of everything which is needful for them, gain the affections of the commonalty. They have also two different ways of electing their magistrates; for some are chosen by vote, others by lot; by the last, that the people at large may have some share in the administration; by the former, that the state may be well governed: the same may be accomplished if of the same magistrates you choose some by vote, others by lot. And thus much for the manner in which democracies ought to be established.
CHAPTER VI
What has been already said will almost of itself sufficiently show how an oligarchy ought to be founded; for he who would frame such a state should have in his view a democracy to oppose it; for every species of oligarchy should be founded on principles diametrically opposite to some species of democracy.
The first and best-framed oligarchy is that which approaches near to what we call a free state; in which there ought to be two different census, the one high, the other low: from those who are within the latter the ordinary officers of the state ought to be chosen; from the former the supreme magistrates: nor should any one be excluded from a part of the administration who was within the census; which should be so regulated that the commonalty who are included in it should by means thereof be superior to those who have no share in the government; for those who are to have the management of public affairs ought always to be chosen out of the better sort of the people. Much in the same manner ought that oligarchy to be established which is next in order: but as to that which is most opposite to a pure democracy, and approaches nearest to a dynasty and a tyranny, as it is of all others the worst, so it requires the greatest care and caution to preserve it: for as bodies of sound and healthy const.i.tutions and ships which are well manned and well found for sailing can bear many injuries without perishing, while a diseased body or a leaky ship with an indifferent crew cannot support the [1321a] least shock; so the worst-established governments want most looking after. A number of citizens is the preservation of a democracy; for these are opposed to those rights which are founded in rank: on the contrary, the preservation of an oligarchy depends upon the due regulation of the different orders in the society.
CHAPTER VII
As the greater part of the community are divided into four sorts of people; husbandmen, mechanics, traders, and hired servants; and as those who are employed in war may likewise be divided into four; the hors.e.m.e.n, the heavy-armed soldier, the light-armed, and the sailor, where the nature of the country can admit a great number of horse; there a powerful oligarchy may be easily established: for the safety of the inhabitants depends upon a force of that sort; but those who can support the expense of hors.e.m.e.n must be persons of some considerable fortune.