From Timocracy the transition is to Democracy, they being contiguous: for it is the nature of Timocracy to be in the hands of a multitude, and all in the same grade of property are equal. Democracy is the least vicious of all, since herein the form of the constitution undergoes least change. Well, these are generally the changes to which the various Constitutions are liable, being the least in degree and the easiest to make. Likenesses, and, as it were, models of them, one may find even in Domestic life: for instance, the Communion between a Father and his Sons presents the figure of Kingship, because the children are the Father’s care: and hence Homer names Jupiter Father because Kingship is intended to be a paternal rule. Among the Persians, however, the Father’s rule is Despotic, for they treat their Sons as slaves. (The relation of Master to Slaves is of the nature of Despotism because the point regarded herein is the Master’s interest): this now strikes me to be as it ought, but the Persian custom to be mistaken; because for different persons there should be different rules. Between Husband and Wife the relation takes the form of Aristocracy, because he rules by right and in such points only as the Husband should, and gives to the Wife all that befits her to have. Where the Husband lords it in everything he changes the relation into an Oligarchy; because he does it contrary to right and not as being the better of the two. In some instances the Wives take the reins of government, being heiresses: here the rule is carried on not in right of goodness but by reason of wealth and power, as it is in Oligarchies. Timocracy finds its type in the relation of Brothers: they being equal except as to such differences as age introduces: for which reason, if they are very different in age, the Friendship comes to be no longer a fraternal one: while Democracy is represented specially by families which have no head (all being there equal), or in which the proper head is weak and so every member does that which is right in his own eyes. Chapter XI. Attendant then on each form of Political Constitution there plainly is Friendship exactly co-extensive with the principle of Justice; that between a King and his Subjects being in the relation of a superiority of benefit, inasmuch as he benefits his subjects; it being assumed that he is a good king and takes care of their welfare as a shepherd tends his flock; whence Homer (to quote him again) calls Agamemnon, “shepherd of the people.” And of this same kind is the Paternal Friendship, only that it exceeds the former in the greatness of the benefits done; because the father is the author of being (which is esteemed the greatest benefit) and of maintenance and education (these things are also, by the way, ascribed to ancestors generally): and by the law of nature the father has the right of rule over his sons, ancestors over their descendants, and the king over his subjects.