by Aristotle
Of old, the demagogue was also a general, and then democracies changed into tyrannies. Most of the ancient tyrants were originally demagogues. They are not so [10] now, but they were then; and the reason is that they were generals and not orators, for oratory had not yet come into fashion. Whereas in our day, when the art of rhetoric has made such progress, the orators lead the people, but their ignorance of military matters prevents them from usurping power; at any rate instances to the [15] contrary are few and slight. Tyrannies were more common formerly than now, for this reason also, that great power was placed in the hands of individuals; thus a tyranny arose at Miletus out of the office of the Prytanis, who had supreme authority in many important matters. Moreover, in those days, when cities were not [20] large, the people dwelt in the fields, busy at their work; and their chiefs, if they possessed any military talent, seized the opportunity, and winning the confidence of the masses by professing their hatred of the wealthy, they succeeded in obtaining the tyranny. Thus at Athens Peisistratus led a faction against the men of the plain, [25] and Theagenes at Megara slaughtered the cattle of the wealthy, which he found by the river side, where they had put them to graze. Dionysius, again, was thought worthy of the tyranny because he denounced Daphnaeus and the rich; his enmity to the notables won for him the confidence of the people. Changes also take place from the ancient to the latest form of democracy; for where there is a popular election of [30] the magistrates and no property qualification, the aspirants for office get hold of the people, and contrive at last even to set them above the laws. A more or less complete cure for this state of things is for the separate tribes, and not the whole people, to elect the magistrates.
[35] These are the principal causes of revolutions in democracies.
6 · There are two patent causes of revolutions in oligarchies: first, when the oligarchs oppress the people, for then anybody is good enough to be their champion, especially if he be himself a member of the oligarchy, as Lygdamis at Naxos, who afterwards came to be tyrant. But revolutions which commence outside the [1305b1] governing class may be further subdivided. Sometimes, when the government is very exclusive, the revolution is brought about by persons of the wealthy class who are excluded, as happened at Massalia and Istros and Heraclea, and other cities. [5] Those who had no share in the government created a disturbance, until first the elder brothers, and then the younger, were admitted; for in some places father and son, in others, elder and younger brothers, do not hold office together. At Massalia [10] the oligarchy became more like a constitutional government, but at Istros ended in a democracy, and at Heraclea was enlarged to 600. At Cnidos, again, the oligarchy underwent a considerable change. For the notables fell out among themselves, because only a few shared in the government; there existed among them the rule already mentioned, that father and son could not hold office together, and, if there were several brothers, only the eldest was admitted. The people took advantage of [15] the quarrel, and choosing one of the notables to be their leader, attacked and conquered the oligarchs, who were divided, and division is always a source of weakness. The city of Erythrae, too, in old times was ruled, and ruled well, by the [20] Basilidae, but the people took offence at the narrowness of the oligarchy and changed the constitution.
Of internal causes of revolutions in oligarchies one is the personal rivalry of the oligarchs, which leads them to play the demagogue. Now, the oligarchical demagogue is of two sorts: either he practises upon the oligarchs themselves (for, although the oligarchy are quite a small number, there may be a demagogue among [25] them, as at Athens Charicles’ party won power by courting the Thirty, that of Phrynichus by courting the Four Hundred); or the oligarchs may play the demagogue with the people. This was the case at Larissa, where the guardians of the citizens endeavoured to gain over the people because they were elected by them; [30] and such is the fate of all oligarchies in which the magistrates are elected, as at Abydos, not by the class in which they belong, but by the heavy-armed or by the people, although they may be required to have a high qualification, or to be members of a political club; or, again, where the law-courts are composed of persons outside the government, the oligarchs flatter the people in order to obtain a decision in their own favour, and so they change the constitution; this happened at Heraclea [35] in Pontus. Again, oligarchies change whenever any attempt is made to narrow them; for then those who desire equal rights are compelled to call in the people. Changes in the oligarchy also occur when the oligarchs waste their private property by extravagant living; for then they want to innovate, and either try to make themselves tyrants, or install some one else in the tyranny, as Hipparinus did [1306a1] Dionysius at Syracuse, and as at Amphipolis a man named Cleotimus introduced Chalcidian colonists, and when they arrived, stirred them up against the rich. For a like reason in Aegina the person who carried on the negotiation with Chares endeavoured to revolutionize the state. Sometimes a party among the oligarchs try [5] directly to create a political change; sometimes they rob the treasury, and then either the thieves or, as happened at Apollonia in Pontus, those who resist them in [10] their thieving quarrel with the rulers. But an oligarchy which is at unity with itself is not easily destroyed from within; of this we may see an example at Pharsalus, for there, although the rulers are few in number, they govern a large city, because they have a good understanding among themselves.
Oligarchies, again, are overthrown when another oligarchy is created within [15] the original one, that is to say, when the whole governing body is small and yet they do not all share in the highest offices. Thus at Elis the governing body was a small senate; and very few ever found their way into it, because the senators were only ninety in number, and were elected for life and out of certain families in a manner [20] similar to the Lacedaemonian elders. Oligarchy is liable to revolutions alike in war and in peace; in war because, not being able to trust the people, the oligarchs are compelled to hire mercenaries, and the general who is in command of them often ends in becoming a tyrant, as Timophanes did at Corinth; or if there are more generals than one they make themselves into a junta. Sometimes the oligarchs, [25] fearing this danger, give the people a share in the government because their services are necessary to them. And in time of peace, from mutual distrust, the two parties hand over the defence of the state to the army and to an arbiter between the two factions, who often ends the master of both. This happened at Larissa when Simos [30] the Aleuad had the government, and at Abydos in the days of Iphiades and the political clubs. Revolutions also arise out of marriages or lawsuits which lead to the overthrow of one party among the oligarchs by another. Of quarrels about [35] marriages I have already mentioned some instances; another occurred at Eretria, where Diagoras overturned the oligarchy of the knights because he had been wronged about a marriage. A revolution at Heraclea, and another at Thebes, both arose out of decisions of law-courts upon a charge of adultery; in both cases the punishment was just, but executed in the spirit of party, at Heraclea upon Eurytion, [1306b1] and at Thebes upon Archias; for their enemies were jealous of them and so had them pilloried in the agora. Many oligarchies have been destroyed by some members of the ruling class taking offence at their excessive despotism; for [5] example, the oligarchy at Cnidus and at Chios.
Changes of constitutional governments, and also of oligarchies which limit the office of counsellor, judge, or other magistrate to persons having a certain money qualification, often occur by accident. The qualification may have been originally [10] fixed according to the circumstances of the time, in such a manner as to include in an oligarchy a few only, or in a constitutional government the middle class. But after a time of prosperity, whether arising from peace or some other good fortune, the same property becomes many times as valuable, and then everybody participates [15] in every office; this happens sometimes gradually and insensibly, and sometimes quickly. These are the causes of changes and revolutions in oligarchies.
We must remark generally, both of democracies and oligarchies, that they s
ometimes change, not into the opposite forms of government, but only into another [20] variety of the same class; I mean to say, from those forms of democracy and oligarchy which are regulated by law into those which are arbitrary, and conversely.
7 · In aristocracies revolutions are stirred up when a few only share in the honours of the state; a cause which has been already shown to affect oligarchies; for an aristocracy is a sort of oligarchy, and, like an oligarchy, is the government of a [25] few, although few not for the same reason; hence the two are often confused. And revolutions will be most likely to happen, and must happen, when the mass of the people are of the high-spirited kind, and have a notion that they are as good as their rulers. Thus at Lacedaemon the so-called Partheniae, who were the sons of the [30] Spartan peers, attempted a revolution, and, being detected, were sent away to colonize Tarentum. Again, revolutions occur when great men who are at least of equal excellence are denied honours by those higher in office, as Lysander was by the kings of Sparta; or, when a brave man is excluded from the honours of the state, like Cinadon, who conspired against the Spartans in the reign of Agesilaus; or, [35] again, when some are very poor and others very rich, a state of society which is most often the result of war, as at Lacedaemon in the days of the Messenian War; this is proved from the poem of Tyrtaeus, entitled ‘Good Order’; for he speaks of certain [1307a1] citizens who were ruined by the war and wanted to have a redistribution of the land. Again, revolutions arise when an individual who is great, and might be greater, wants to rule alone, as, at Lacedaemon, Pausanias, who was general in the Persian War, or like Hanno at Carthage. [5]
Constitutional governments and aristocracies are commonly overthrown owing to some deviation from justice in the constitution itself; the cause of the downfall is, in the former, the ill-mingling of the two elements democracy and oligarchy; in the latter, of the three elements, democracy, oligarchy, and excellence, but especially democracy and oligarchy. For to combine these is the endeavour of constitutional [10] governments; and most of the so-called aristocracies have a like aim, but differ from polities in the mode of combination; hence some of them are more and some less permanent. Those which incline more to oligarchy are called aristocracies, and [15] those which incline to democracy constitutional governments. And therefore the latter are the safer of the two; for the greater the number, the greater the strength, and when men are equal they are contented. But the rich, if the constitution gives them power, are apt to be insolent and avaricious; and, in general, whichever way [20] the constitution inclines, in that direction it changes as either party gains strength, a constitutional government becoming a democracy, an aristocracy an oligarchy. But the process may be reversed, and aristocracy may change into democracy. This happens when the poor, under the idea that they are being wronged, force the [25] constitution to take an opposite form. In like manner constitutional governments change into oligarchies. The only stable principle of government is equality according to merit, and for every man to enjoy his own.
What I have just mentioned actually happened at Thurii, where the qualification for office, at first high, was therefore reduced, and the magistrates increased in number. The notables had previously acquired the whole of the land contrary to [30] law; for the government tended to oligarchy, and they were able to encroach. . . .1 But the people, who had been trained by war, soon got the better of the guards kept by the oligarchs, until those who had too much gave up their land.
Again, since all aristocratic governments incline to oligarchy, the notables are [35] apt to be grasping; thus at Lacedaemon, where property tends to pass into few hands, the notables can do too much as they like, and are allowed to marry whom they please. The city of Locri was ruined by a marriage connexion with Dionysius, but such a thing could never have happened in a democracy, or in a well-balanced aristocracy.
I have already remarked that in all states revolutions are occasioned by trifles. [1307b1] In aristocracies, above all, they are of a gradual and imperceptible nature. The citizens begin by giving up some part of the constitution, and so with greater ease [5] the government change something else which is a little more important, until they have undermined the whole fabric of the state. At Thurii there was a law that generals should only be re-elected after an interval of five years, and some young men who were popular with the soldiers of the guard for their military prowess, [10] despising the magistrates and thinking that they would easily gain their purpose, wanted to abolish this law and allow their generals to hold perpetual commands; for they well knew that the people would be glad enough to elect them. Whereupon the magistrates who had charge of these matters, and who are called councillors, at first [15] determined to resist, but they afterwards consented, thinking that, if only this one law was changed, no further inroad would be made on the constitution. But other changes soon followed which they in vain attempted to oppose; and the state passed into the hands of the revolutionists, who established a dynastic oligarchy.
[20] All constitutions are overthrown either from within or from without; the latter, when there is some government close at hand having an opposite interest, or at a distance, but powerful. This was exemplified by the Athenians and the Lacedaemonians; the Athenians everywhere put down the oligarchies, and the Lacedaemonians the democracies.
[25] I have now explained what are the chief causes of revolutions and dissensions in states.
8 · We have next to consider what means there are of preserving constitutions in general, and in particular cases. In the first place it is evident that if we know the causes which destroy constitutions, we also know the causes which preserve them; for opposites produce opposites, and destruction is the opposite of [30] preservation.
In all well-balanced governments there is nothing which should be more jealously maintained than the spirit of obedience to law, more especially in small matters; for transgression creeps in unperceived and at last ruins the state, just as [35] the constant recurrence of small expenses in time eats up a fortune. The expense does not take place all at once, and therefore is not observed; the mind is deceived, as in the fallacy which says that ‘if each part is little, then the whole is little’. And this is true in one way, but not in another, for the whole and the all are not little, although they are made up of littles.
In the first place, then, men should guard against the beginning of change, and in the second place they should not rely upon the political devices of which I have already spoken, invented only to deceive the people, for they are proved by [1308a1] experience to be useless. Further, we note that oligarchies as well as aristocracies may last, not from any inherent stability in such forms of government, but because the rulers are on good terms both with the unenfranchised and with the governing [5] classes, not maltreating any who are excluded from the government, but introducing into it the leading spirits among them. They should never wrong the ambitious in a matter of honour, or the common people in a matter of money; and they should [10] treat one another and their fellow-citizens in a spirit of equality. The equality which the friends of democracy seek to establish for the multitude is not only just but likewise expedient among equals. Hence, if the governing class are numerous, many democratic institutions are useful; for example, the restriction of the tenure of offices to six months, so that all those who are of equal rank may share in them. [15] Indeed, a group of equals is a kind of democracy, and therefore demagogues are very likely to arise among them, as I have already remarked. The short tenure of office prevents oligarchies and aristocracies from falling into the hands of families; it is not easy for a person to do any great harm when his tenure of office is short, [20] whereas long possession begets tyranny in oligarchies and democracies. For the aspirants to tyranny are either the principal men of the state, who in democracies are demagogues and in oligarchies members of ruling houses, or those who hold great offices, and have a long tenure of them.
Constitutions are preserved when their destroyers are at a distance, and [25] sometimes also becaus
e they are near, for the fear of them makes the government keep in hand the constitution. Wherefore the ruler who has a care of the constitution should invent terrors, and bring distant dangers near, in order that the citizens may be on their guard, and, like sentinels in a night-watch, never relax their [30] attention. He should endeavour too by help of the laws to control the contentions and quarrels of the notables, and to prevent those who have not hitherto taken part in them from catching the spirit of contention. No ordinary man can discern the beginning of evil, but only the true statesman.