CHAPTER III
The reason for there being many different sorts of governments is this, that each state consists of a great number of parts; for, in the first place, we see that all cities are made up of families: and again, of the mult.i.tude of these some must be rich, some poor, and others in the middle station; and that, both of the rich and poor, some will be used to arms, others not. We see also, that some of the common people are husbandmen, others attend the market, and others are artificers. There is also a difference between the n.o.bles in their wealth, and the dignity in which they live: for instance, in the number of horses they breed; for this cannot be supported without a large fortune: for which reason, in former times, those cities whose strength consisted in horse became by that means oligarchies; and they used horse in their expeditions against the neighbouring cities; as the Eretrians the Chalcidians, the Magnetians, who lived near the river Meander, and many others in Asia.
Moreover, besides the difference of fortune, there is that which arises from family and merit; or, if there are any other distinctions [1290a]
which make part of the city, they have been already mentioned in treating of an aristocracy, for there we considered how many parts each city must necessarily be composed of; and sometimes each of these have a share in the government, sometimes a few, sometimes more.
It is evident then, that there must be many forms of government, differing from each other in their particular const.i.tution: for the parts of which they are composed each differ from the other. For government is the ordering of the magistracies of the state; and these the community share between themselves, either as they can attain them by force, or according to some common equality which there is amongst them, as poverty, wealth, or something which they both partake of. There must therefore necessarily be as many different forms of governments as there are different ranks in the society, arising from the superiority of some over others, and their different situations. And these seem chiefly to be two, as they say, of the winds: namely, the north and the south; and all the others are declinations from these. And thus in politics, there is the government of the many and the government of the few; or a democracy and an oligarchy: for an aristocracy may be considered as a species of oligarchy, as being also a government of the few; and what we call a free state may be considered as a democracy: as in the winds they consider the west as part of the north, and the east as part of the south: and thus it is in music, according to some, who say there are only two species of it, the Doric and the Phrygian, and all other species of composition they call after one of these names; and many people are accustomed to consider the nature of government in the same light; but it is both more convenient and more correspondent to truth to distinguish governments as I have done, into two species: one, of those which are established upon proper principles; of which there may be one or two sorts: the other, which includes all the different excesses of these; so that we may compare the best form of government to the most harmonious piece of music; the oligarchic and despotic to the more violent tunes; and the democratic to the soft and gentle airs.
CHAPTER IV
We ought not to define a democracy as some do, who say simply, that it is a government where the supreme power is lodged in the people; for even in oligarchies the supreme power is in the majority. Nor should they define an oligarchy a government where the supreme power is in the hands of a few: for let us suppose the number of a people to be thirteen hundred, and that of these one thousand were rich, who would not permit the three hundred poor to have any share in the government, although they were free, and their equal in everything else; no one would say, that this government was a democracy. In like manner, if the poor, when few in number, should acquire the power over the rich, though more than themselves, no one would say, that this was an oligarchy; nor this, when the rest who are rich have no share in the administration. We should rather say, that a democracy is when the supreme power is in the [1290b]
hands of the freemen; an oligarchy, when it is in the hands of the rich: it happens indeed that in the one case the many will possess it, in the other the few; because there are many poor and few rich. And if the power of the state was to be distributed according to the size of the citizens, as they say it is in Ethiopia, or according to their beauty, it would be an oligarchy: for the number of those who are large and beautiful is small.
Nor are those things which we have already mentioned alone sufficient to describe these states; for since there are many species both of a democracy and an oligarchy, the matter requires further consideration; as we cannot admit, that if a few persons who are free possess the supreme power over the many who are not free, that this government is a democracy: as in Apollonia, in Ionia, and in Thera: for in each of these cities the honours of the state belong to some few particular families, who first founded the colonies. Nor would the rich, because they are superior in numbers, form a democracy, as formerly at Colophon; for there the majority had large possessions before the Lydian war: but a democracy is a state where the freemen and the poor, being the majority, are invested with the power of the state. An oligarchy is a state where the rich and those of n.o.ble families, being few, possess it.
We have now proved that there are various forms of government and have a.s.signed a reason for it; and shall proceed to show that there are even more than these, and what they are, and why; setting out with the principle we have already laid down. We admit that every city consists not of one, but many parts: thus, if we should endeavour to comprehend the different species of animals we should first of all note those parts which every animal must have, as a certain sensorium, and also what is necessary to acquire and retain food, as a mouth and a belly; besides certain parts to enable it to move from place to place. If, then, these are the only parts of an animal and there are differences between them; namely, in their various sorts of stomachs, bellies, and sensoriums: to which we must add their motive powers; the number of the combinations of all these must necessarily make up the different species of animals.
For it is not possible that the same kind of animal should have any very great difference in its mouth or ears; so that when all these are collected, who happen to have these things similar in all, they make up a species of animals of which there are as many as there are of these general combinations of necessary parts.
The same thing is true of what are called states; for a city is not made of one but many parts, as has already been often said; one of which is those who supply it with provisions, called husbandmen, another called mechanics, [1291a] whose employment is in the manual arts, without which the city could not be inhabited; of these some are busied about what is absolutely necessary, others in what contribute to the elegancies and pleasures of life; the third sort are your exchange-men, I mean by these your buyers, sellers, merchants, and victuallers; the fourth are your hired labourers or workmen; the fifth are the men-at-arms, a rank not less useful than the other, without you would have the community slaves to every invader; but what cannot defend itself is unworthy of the name of a city; for a city is self-sufficient, a slave not. So that when Socrates, in Plato"s Republic, says that a city is necessarily composed of four sorts of people, he speaks elegantly but not correctly, and these are, according to him, weavers, husbandmen, shoe-makers, and builders; he then adds, as if these were not sufficient, smiths, herdsmen for what cattle are necessary, and also merchants and victuallers, and these are by way of appendix to his first list; as if a city was established for necessity, and not happiness, or as if a shoe-maker and a husbandman were equally useful. He reckons not the military a part before the increase of territory and joining to the borders of the neighbouring powers will make war necessary: and even amongst them who compose his four divisions, or whoever have any connection with each other, it will be necessary to have some one to distribute justice, and determine between man and man. If, then, the mind is a more valuable part of man than the body, every one would wish to have those things more regarded in his city which tend to the advantage of these than common matters, such are war and justice; to which may be added council, which is the business of civil wisdom (nor is it of any consequence whether these different employments are filled by different persons or one, as the same man is oftentimes both a soldier and a husbandman): so that if both the judge and the senator are parts of the city, it necessarily follows that the soldier must be so also. The seventh sort are those who serve the public in expensive employments at their own charge: these are called the rich. The eighth are those who execute the different offices of the state, and without these it could not possibly subsist: it is therefore necessary that there should be some persons capable of governing and filling the places in the city; and this either for life or in rotation: the office of senator, and judge, of which we have already sufficiently treated, are the only ones remaining. If, then, these things are necessary for a state, that it may be happy and just, it follows that the citizens who engage in public affairs should be men of abilities therein. [1291b]
Several persons think, that different employments may be allotted to the same person; as a soldier"s, a husbandman"s, and an artificer"s; as also that others may be both senators and judges.
Besides, every one supposes himself a man of political abilities, and that he is qualified for almost every department in the state. But the same person cannot at once be poor and rich: for which reason the most obvious division of the city is into two parts, the poor and rich; moreover, since for the generality the one are few, the other many, they seem of all the parts of a city most contrary to each other; so that as the one or the other prevail they form different states; and these are the democracy and the oligarchy.
But that there are many different states, and from what causes they arise, has been already mentioned: and that there are also different species both of democracies and oligarchies we will now show. Though this indeed is evident from what we have already said: there are also many different sorts of common people, and also of those who are called gentlemen. Of the different sorts of the first are husbandmen, artificers, exchange-men, who are employed in buying and selling, seamen, of which some are engaged in war, some in traffic, some in carrying goods and pa.s.sengers from place to place, others in fishing, and of each of these there are often many, as fishermen at Tarentum and Byzantium, masters of galleys at Athens, merchants at AEgina and Chios, those who let ships on freight at Tenedos; we may add to these those who live by their manual labour and have but little property; so that they cannot live without some employ: and also those who are not free-born on both sides, and whatever other sort of common people there may be.
As for gentlemen, they are such as are distinguished either by their fortune, their birth, their abilities, or their education, or any such-like excellence which is attributed to them.
The most pure democracy is that which is so called princ.i.p.ally from that equality which prevails in it: for this is what the law in that state directs; that the poor shall be in no greater subjection than the rich; nor that the supreme power shall be lodged with either of these, but that both shall share it. For if liberty and equality, as some persons suppose, are chiefly to be found in a democracy, it must be most so by every department of government being alike open to all; but as the people are the majority, and what they vote is law, it follows that such a state must be a democracy. This, then, is one species thereof. Another is, when the magistrates are elected by a certain census; but this should be but small, and every one who was included in it should be eligible, but as soon as he was below it should lose that right. [1292a]
Another sort is, in which every citizen who is not infamous has a share in the government, but where the government is in the laws. Another, where every citizen without exception has this right. Another is like these in other particulars, but there the people govern, and not the law: and this takes place when everything is determined by a majority of votes, and not by a law; which happens when the people are influenced by the demagogues: for where a democracy is governed by stated laws there is no room for them, but men of worth fill the first offices in the state: but where the power is not vested in the laws, there demagogues abound: for there the people rule with kingly power: the whole composing one body; for they are supreme, not as individuals but in their collective capacity.
Homer also discommends the government of many; but whether he means this we are speaking of, or where each person exercises his power separately, is uncertain. When the people possess this power they desire to be altogether absolute, that they may not be under the control of the law, and this is the time when flatterers are held in repute. Nor is there any difference between such a people and monarchs in a tyranny: for their manners are the same, and they both hold a despotic power over better persons than themselves. For their decrees are like the others"
edicts; their demagogues like the others" flatterers: but their greatest resemblance consists in the mutual support they give to each other, the flatterer to the tyrant, the demagogue to the people: and to them it is owing that the supreme power is lodged in the votes of the people, and not in the laws; for they bring everything before them, as their influence is owing to their being supreme whose opinions they entirely direct; for these are they whom the mult.i.tude obey. Besides, those who accuse the magistrates insist upon it, that the right of determining on their conduct lies in the people, who gladly receive their complaints as the means of destroying all their offices.
Any one, therefore, may with great justice blame such a government as being a democracy, and not a free state; for where the government is not in the laws, then there is no free state, for the law ought to be supreme over all things; and particular incidents which arise should be determined by the magistrates or the state. If, therefore, a democracy is to be reckoned a free state, it is evident that any such establishment which centres all power in the votes of the people cannot, properly speaking, be a democracy: for their decrees cannot be general in their extent. Thus, then, we may describe the several species of democracies.
CHAPTER V
Of the different species of oligarchies one is, when the right to the offices is regulated by a certain census; so that the poor, although the majority, have no share in it; while all those who are included therein take part in the management of public affairs. Another sort is, when [1292b] the magistrates are men of very small fortune, who upon any vacancy do themselves fill it up: and if they do this out of the community at large, the state approaches to an aristocracy; if out of any particular cla.s.s of people, it will be an oligarchy. Another sort of oligarchy is, when the power is an hereditary n.o.bility. The fourth is, when the power is in the same hands as the other, but not under the control of law; and this sort of oligarchy exactly corresponds to a tyranny in monarchies, and to that particular species of democracies which I last mentioned in treating of that state: this has the particular name of a dynasty. These are the different sorts of oligarchies and democracies.
It should also be known, that it often happens that a free state, where the supreme power is in the laws, may not be democratic, and yet in consequence of the established manners and customs of the people, may be governed as if it was; so, on the other hand, where the laws may countenance a more democratic form of government, these may make the state inclining to an oligarchy; and this chiefly happens when there has been any alteration in the government; for the people do not easily change, but love their own ancient customs; and it is by small degrees only that one thing takes place of another; so that the ancient laws will remain, while the power will be in the hands of those who have brought about a revolution in the state.
CHAPTER VI
It is evident from what has been said, that there are as many different sorts of democracies and oligarchies as I have reckoned up: for, of necessity, either all ranks of the people which I have enumerated must have a share in the government, or some only, and others not; for when the husbandmen, and those only who possess moderate fortunes, have the supreme power, they will govern according to law; for as they must get their livings by their employs, they have but little leisure for public business: they will therefore establish proper laws, and never call public a.s.semblies but when there is a necessity for them; and they will readily let every one partake with them in the administration of public affairs as soon as they possess that fortune which the law requires for their qualification: every one, therefore, who is qualified will have his share in the government: for to exclude any would be to make the government an oligarchy, and for all to have leisure to attend without they had a subsistence would be impossible: for these reasons, therefore, this government is a species of democracy. Another species is distinguished by the mode of electing their magistrates, in which every one is eligible, to whose birth there are no objections, provided he is supposed to have leisure to attend: for which reason in such a democracy the supreme power will be vested in the laws, as there will be nothing paid to those who go to the public a.s.semblies. A third species is where every freeman has a right to a share in the government, which he will not accept for the cause already a.s.signed; for which reason here also the supreme power will be in the law. The fourth species [1293a] of democracy, the last which was established in order of time, arose when cities were greatly enlarged to what they were at first, and when the public revenue became something considerable; for then the populace, on account of their numbers, were admitted to share in the management of public affairs, for then even the poorest people were at leisure to attend to them, as they received wages for so doing; nay, they were more so than others, as they were not hindered by having anything of their own to mind, as the rich had; for which reason these last very often did not frequent the public a.s.semblies and the courts of justice: thus the supreme power was lodged in the poor, and not in the laws. These are the different sorts of democracies, and such are the causes which necessarily gave birth to them.
The first species of oligarchy is, when the generality of the state are men of moderate and not too large property; for this gives them leisure for the management of public affairs: and, as they are a numerous body, it necessarily follows that the supreme power must be in the laws, and not in men; for as they are far removed from a monarchical government, and have not sufficient fortune to neglect their private affairs, while they are too many to be supported by the public, they will of course determine to be governed by the laws, and not by each other. But if the men of property in the state are but few, and their property is large, then an oligarchy of the second sort will take place; for those who have most power will think that they have a right to lord it over the others; and, to accomplish this, they will a.s.sociate to themselves some who have an inclination for public affairs, and as they are not powerful enough to govern without law, they will make a law for that purpose. And if those few who have large fortunes should acquire still greater power, the oligarchy will then alter into one of the third sort; for they will get all the offices of the state into their own hands by a law which directs the son to succeed upon the death of his father; and, after that, when, by means of their increasing wealth and powerful connections, they extend still further their oppression, a monarchical dynasty will directly succeed wherein men will be supreme, and not the law; and this is the fourth species of an oligarchy correspondent to the last-mentioned cla.s.s of democracies.
CHAPTER VII
There are besides two other states, a democracy and an oligarchy, one of which all speak of, and it is always esteemed a species of the four sorts; and thus they reckon them up; a monarchy, an oligarchy, a democracy, and this fourth which they call an aristocracy. There is also a fifth, which bears a name that is also common to the other four, namely, a state: but as this is seldom to be met with, it has escaped those who have endeavoured to enumerate the different sorts of governments, which [1293b] they fix at four only, as does Plato in his Republic.
An aristocracy, of which I have already treated in the first book, is rightly called so; for a state governed by the best men, upon the most virtuous principles, and not upon any hypothesis, which even good men may propose, has alone a right to be called an aristocracy, for it is there only that a man is at once a good man and a good citizen; while in other states men are good only relative to those states. Moreover, there are some other states which are called by the same name, that differ both from oligarchies and free states, wherein not only the rich but also the virtuous have a share in the administration; and have therefore acquired the name of aristocracies; for in those governments wherein virtue is not their common care, there are still men of worth and approved goodness. Whatever state, then, like the Carthaginians, favours the rich, the virtuous, and the citizens at large, is a sort of aristocracy: when only the two latter are held in esteem, as at Lacedaemon, and the state is jointly composed of these, it is a virtuous democracy. These are the two species of aristocracies after the first, which is the best of all governments. There is also a third, which is, whenever a free state inclines to the dominion of a few.
CHAPTER VIII
It now remains for us to treat of that government which is particularly called a free state, and also of a tyranny; and the reason for my choosing to place that free state here is, because this, as well as those aristocracies already mentioned, although they do not seem excesses, yet, to speak true, they have all departed from what a perfect government is. Nay, they are deviations both of them equally from other forms, as I said at the beginning. It is proper to mention a tyranny the last of all governments, for it is of all others the least like one: but as my intention is to treat of all governments in general, for this reason that also, as I have said, will be taken into consideration in its proper place.
I shall now inquire into a free state and show what it is; and we shall the better understand its positive nature as we have already described an oligarchy and a democracy; for a free state is indeed nothing more than a mixture of them, and it has been usual to call those which incline most to a democracy, a free state; those which incline most to an oligarchy, an aristocracy, because those who are rich are generally men of family and education; besides, they enjoy those things which others are often guilty of crimes to procure: for which reason they are regarded as men of worth and honour and note.
Since, then, it is the genius of an aristocracy to allot the larger part of the government to the best citizens, they therefore say, that an oligarchy is chiefly composed of those men who are worthy and honourable: now it [1294a] seems impossible that where the government is in the hands of the good, there the laws should not be good, but bad; or, on the contrary, that where the government is in the hands of the bad, there the laws should be good; nor is a government well const.i.tuted because the laws are, without at the same time care is taken that they are observed; for to enforce obedience to the laws which it makes is one proof of a good const.i.tution in the state-another is, to have laws well calculated for those who are to abide by them; for if they are improper they must be obeyed: and this may be done two ways, either by their being the best relative to the particular state, or the best absolutely.
An aristocracy seems most likely to confer the honours of the state on the virtuous; for virtue is the object of an aristocracy, riches of an oligarchy, and liberty of a democracy; for what is approved of by the majority will prevail in all or in each of these three different states; and that which seems good to most of those who compose the community will prevail: for what is called a state prevails in many communities, which aim at a mixture of rich and poor, riches and liberty: as for the rich, they are usually supposed to take the place of the worthy and honourable. As there are three things which claim an equal rank in the state, freedom, riches, and virtue (for as for the fourth, rank, it is an attendant on two of the others, for virtue and riches are the origin of family), it is evident, that the conjuncture of the rich and the poor make up a free state; but that all three tend to an aristocracy more than any other, except that which is truly so, which holds the first rank.
We have already seen that there are governments different from a monarchy, a democracy, and an oligarchy; and what they are, and wherein they differ from each other; and also aristocracies and states properly so called, which are derived from them; and it is evident that these are not much unlike each other.
CHAPTER IX
We shall next proceed to show how that government which is peculiarly called a state arises alongside of democracy and oligarchy, and how it ought to be established; and this will at the same time show what are the proper boundaries of both these governments, for we must mark out wherein they differ from one another, and then from both these compose a state of such parts of each of them as will show from whence they were taken.
There are three different ways in which two states may be blended and joined together; for, in the first place, all those rules may be adopted which the laws of each of them have ordered; as for instance in the judicial department, for in an oligarchy the rich are fined if they do not come to the court as jurymen, but the poor are not paid for their attendance; but in democracies they are, while the rich are not fined for their neglect. Now these things, as being common to both, are fit to be observed in a free [1294b] state which is composed of both. This, then, is one way in which they may be joined together. In the second place, a medium may be taken between the different methods which each state observes; for instance, in a democracy the right to vote in the public a.s.sembly is either confined by no census at all, or limited by a very small one; in an oligarchy none enjoy it but those whose census is high: therefore, as these two practices are contrary to each other, a census between each may be established in such a state. In the third place, different laws of each community may be adopted; as, for instance, as it seems correspondent to the nature of a democracy, that the magistrates should be chosen by lot, but an aristocracy by vote, and in the one state according to a census, but not in the other: let, then, an aristocracy and a free state copy something from each of them; let them follow an oligarchy in choosing their magistrates by vote, but a democracy in not admitting of any census, and thus blend together the different customs of the two governments. But the best proof of a happy mixture of a democracy and an oligarchy is this, when a person may properly call the same state a democracy and an oligarchy. It is evident that those who speak of it in this manner are induced to it because both these governments are there well blended together: and indeed this is common to all mediums, that the extremes of each side should be discerned therein, as at Lacedaemon; for many affirm that it is a democracy from the many particulars in which it follows that form of government; as for instance, in the first place, in the bringing up of their children, for the rich and poor are brought up in the same manner; and their education is such that the children of the poor may partake of it; and the same rules are observed when they are youths and men, there is no distinction between a rich person and a poor one; and in their public tables the same provision is served to all. The rich also wear only such clothes as the poorest man is able to purchase. Moreover, with respect to two magistracies of the highest rank, one they have a right to elect to, the other to fill; namely, the senate and the ephori.
Others consider it as an oligarchy, the principles of which it follows in many things, as in choosing all their officers by vote, and not by lot; in there being but a few who have a right to sit in judgment on capital causes and the like. Indeed, a state which is well composed of two others ought to resemble them both, and neither, Such a state ought to have its means of preservation in itself, and not without; and when I say in itself, I do not mean that it should owe this to the forbearance of their neighbours, for this may happen to a bad government, but to every member of the community"s not being willing that there should be the least alteration in their const.i.tution. Such is the method in which a free state or aristocracy ought to be established.
CHAPTER X