and Hyperbolus, we hear of about ten different persons as having been banished by ostracism. First of all, Hipparchus of the deme Cholargus, the son of Charmus, a relative of the recently-expelled Peisistratid despots;[282] then Aristeidês, Themistoklês, Kimon, and Thucydidês son of Melêsias, all of them renowned political leaders; also Alkibiadês and Megaklês (the paternal and maternal grandfathers of the distinguished Alkibiadês), and Kallias, belonging to another eminent family at Athens;[283] lastly, Damôn, the preceptor of Periklês in poetry and music, and eminent for his acquisitions in philosophy.[284] In this last case comes out the vulgar side of humanity, aristocratical as well as democratical; for with both, the process of philosophy and the persons of philosophers are wont to be alike unpopular. Even Kleisthenês himself is said to have been ostracized under his own law, and Xanthippus; but both upon authority too weak to trust.[285] Miltiadês was not ostracized at all, but tried and punished for misconduct in his command. [280] It is not necessary in this remark to take notice, either of the oligarchy of Four Hundred, or that of Thirty, called the Thirty Tyrants, established during the closing years of the Peloponnesian war, and after the ostracism had been discontinued. Neither of these changes were brought about by the excessive ascendency of any one or few men: both of them grew out of the embarrassments and dangers of Athens in the latter period of her great foreign war. [281] Aristotle (Polit. iii, 8, 6) seems to recognize the political necessity of the ostracism, as applied even to obvious superiority of wealth, connection, etc. (which he distinguishes pointedly from superiority of merit and character), and upon principles of symmetry only, even apart from dangerous designs on the part of the superior mind. No painter, he observes, will permit a foot, in his picture of a man, to be of disproportionate size with the entire body, though separately taken it may be finely painted; nor will the chorus-master allow any one voice, however beautiful, to predominate beyond a certain proportion over the rest. His final conclusion is, however, that the legislator ought, if possible, so to construct his constitution, as to have no need of such exceptional remedy; but, if this cannot be done, then the second-best step is to apply the ostracism. Compare also v, 2, 5. The last century of the free Athenian democracy realized the first of these alternatives. [282] Plutarch, Nikias, c. 11: Harpokration. v. Ἵππαρχος. [283] Lysias cont. Alkibiad. A. c. 11, p. 143: Harpokration. v. Ἀλκιβιάδης; Andokidês cont. Alkibiad. c. 11-12, pp. 129, 130: this last oration may afford evidence as to the facts mentioned in it, though I cannot imagine it to be either genuine, or belonging to the time to which it professes to refer, as has been observed in a previous note.