The Carthaginians, however, appear to be well governed; and their polity in many respects surpasses that of others; but in some things it is very similar to the polity of the Lacedæmonians. For these three polities, the Cretan, the Lacedæmonian, and the Carthaginian, are in a certain respect nearly allied to each other, and differ very much from other republics. Many of their arrangements, also, are excellent. But it is an indication of its being a well-ordered polity, that the people remain in the rank assigned them, without any insurrections worth notice, and that the government does not become tyrannical. The Carthaginian, also, similar to the Lacedæmonian polity, has common tables for those who are associates, after the manner of the phiditia of the Lacedæmonians; and they have likewise a magistracy, consisting of a hundred and four persons, similar to that of the Ephori, except that it is not inferior to it. For the Ephori are elected from any casual persons; but among the Carthaginians they are chosen out of the better sort. The kings and senate here, also, are analogous to those of the Lacedæmonians. The Carthaginian kings, however, are better; for they are not chosen out of one family, nor is the election of them permitted to be at large, nor is any regard paid to seniority. For if amongst the candidates there are any of greater merit than the rest, they are preferred to those who may be older; since as their power is very extensive, they may be hurtful to the polity, if they are persons of no account, as they have been to the city of the Lacedæmonians. The greater part, therefore, of those things which become blameable through transgressions, are common to all the before-mentioned polities. With respect, however, to those principles which pertain to the establishment of an aristocracy and a republic, some of them incline more to a democracy, but others to an oligarchy. For the kings in conjunction with the senators, have it in their power to refer or not refer to the people those subjects of discussion, on which all of them are unanimous; but if they are not unanimous the affair is referred to the people, who have power and authority, not only to hear what is referred to them, but to determine upon it; and it is lawful for any one who is willing to speak against the matter so referred; which is not permitted in other polities. But the five, who elect each other, have very great and extensive powers; and these choose the hundred, who are magistrates of the greatest authority. Again, the power of these also continues longer than that of other magistrates; for it commences before they enter into that office, and is prolonged after they are out of it. And in this particular the polity partakes of an oligarchy. As, however, they are not elected by lot, but by suffrage, and are not permitted to take fees, and whatever else there may be of the like kind, in this respect the polity is aristocratic. The determining all causes, likewise, by the same magistrates, and not different causes in different courts, as at Lacedæmon, shows that it partakes of an aristocracy. The state of Carthage, however, especially declines from an aristocracy to an oligarchy, in consequence of a conception which is also entertained by many. For they think it necessary that the magistrates should be chosen, not only from among persons of family, but of fortune also; since it is impossible for those who are in indigent circumstances, to govern well, and be at leisure for the duties of their office. As the election therefore of magistrates from among the rich, causes the polity to be oligarchical, and the election of them for their virtue, to be aristocratical, there is also a third method of proceeding, according to which the polity of the Carthaginians is co-arranged. For in the election of their magistrates, and especially those of the higher rank, their kings and generals, they look to these two things. It is necessary, however, to think that this degeneration from an aristocracy is an error of the legislator. For this is one of the things most necessary, to take care from the first, that the best of the citizens may have it in their power to be at leisure, and may do nothing indecorous, not only when they are magistrates, but also when they are private persons. But if it is necessary to look to affluence, for the sake of obtaining leisure, the greatest of offices, those of king and general, will become depraved and venal. For this law makes wealth to be more honourable than virtue, and the whole city addicted to the love of gain. But that which he who has the principal authority conceives to be honourable, will likewise necessarily be so in the opinion of the other citizens. Where, however, virtue is not especially honoured, there it is not possible that the aristocratic polity can be firmly established. But it is reasonable to suppose that it is usual for those to enrich themselves who purchase their places as magistrates. For it is absurd to admit, that if a man who is poor but worthy is willing to enrich himself, a depraved man should not be willing to do the same. Hence it is necessary that those should be magistrates who are able to govern aristocratically. It would, however, have been better if the legislator had passed over the poverty of worthy men, and had paid attention to the leisure of those who govern. It would also seem to be a bad thing, that one and the same person should execute many offices, which is a thing approved of by the Carthaginians. For one work is best done by one person. It is necessary, however, that the legislator should see how this is performed, and that he should not order the same person to be a piper and a shoemaker. Hence, where the city is not small, it is more politic and more popular to permit many persons to have a share in the government. For it is more common, as we have said, and better, for one thing to be done by one person, and it is also executed more rapidly. But this is evident in things pertaining to the army and navy. For in both these, every one, as I may say, in his turn commands and is under command. As, however, the polity of the Carthaginians is oligarchical, they avoid the ill effects of it, by always appointing a certain part of the people to the government of cities, for the purpose of enriching themselves. But this is the work of Fortune. It is necessary, however, that they should be without sedition through the regulations of the legislator. But now, if any adverse fortune takes place, and the people revolt from their rulers, there is no remedy through the laws, by which quiet may be obtained. After this manner, therefore, the Lacedæmonian, Cretan and Carthaginian polities, which are justly celebrated, subsist.
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