itself: for when the same honour is enjoyed by the high and by the low, through a whole people, that very equality must be unjust; and in those states which are governed by the better class, it can never happen. These, Lælius, and some other reasons resembling them, are wont to be urged by those who chiefly praise that form of government. XXXV. “But which, Scipio, among those three, do you chiefly approve of?” said Lælius. Scipio. “You do well to ask, which chiefly of the three, since separately I do not approve of any of them; but should prefer to every one of them, a government constituted out of all three. But if one of them for its simplicity may be admired, I should approve of the kingly form, and give it the highest praise. For the name of king calls up at once the idea of a father, consulting with his citizens as if they were his own children; and more anxious to preserve them, than to reduce them to slavery: it being a great advantage to the weak to be sustained by the exertions and by the foresight of one pre-eminent and good man. Here however the better class profess to do the same thing to more advantage, and say there is more wisdom with numbers than with one, and at the same time equal justice and faith. But the people call out with a loud voice, that they choose neither to obey one nor many; that nothing is sweeter to the beasts of the field than liberty, which is wanting to all who serve either under the better class or under a king. Thus on the score of personal attachment, kings attract us. The better class by their wisdom; and liberty on the side of the people. So that in making the comparison, it is difficult to say which is preferable.” L. “I believe it,” said he, “but if you leave this point unfinished, the other parts of the subject can scarcely be cleared up.” XXXVI. S. “Let us imitate therefore Aratus, who in his introduction to a discourse upon high matters, thought it best to begin with Jupiter.” L. “Why with Jupiter? and what has this discussion to do with the verses of Aratus?”