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 constitution. Such is the method in which
a free state or aristocracy ought to be established.
CHAPTER X
It now remains to treat of a tyranny; not that there is [1295a] much
to be said on that subject, but as it makes part of our plan, since
we enumerated it amongst our different sorts of governments. In the
beginning of this work we inquired into the nature of kingly government,
and entered into a particular examination of what was most properly
called so, and whether it was advantageous to a state or not, and what
it should be, and how established; and we divided a tyranny into two
pieces when we were upon this subject, because there is something
analogous between this and a kingly government, for they are both of
them established by law; for among some of the barbarians they elect a
monarch with absolute power, and formerly among the Greeks there were
some such, whom they called sesumnetes. Now these differ from each
other; for some possess only kingly power regulated by law, and
rule those who voluntarily submit to their government; others rule
despotically according to their own will. There is a third species of
tyranny, most properly so called, which is the very opposite to kingly
power; for this is the government of one who rules over his equals and
superiors without being accountable for his conduct, and whose object is
his own advantage, and not the advantage of those he governs; for which
reason he rules by compulsion, for no freemen will ever willingly submit
to such a government. These are the different species of tyrannies,
their principles, and their causes.
CHAPTER XI
We proceed now to inquire what form of government and what manner
of life is best for communities in general, not adapting it to that
superior virtue which is above the reach of the vulgar, or that
education which every advantage of nature and fortune only can furnish,
nor to those imaginary plans which may be formed at pleasure; but to
that mode of life which the greater part of mankind can attain to,
and that government which most cities may establish: for as to those
aristocracies which we have now mentioned, they are either too perfect
for a state to support, or one so nearly alike to that state we now
going to inquire into, that we shall treat of them both as one.