It is however dubious what that which has the supreme power in the city ought to be. For it must either be the multitude, or the rich, or the worthy, or one person who is the best of all the citizens, or a tyrant. But it seems that all these are attended with a difficulty. For why? Will it not be unjust that the poor, because they are numerous, should divide among themselves what belongs to the rich? For, by Jupiter, this will appear to be just to the multitude when they have the supreme power. What, therefore, is it proper to call extreme injustice, if this is not? Again, if the many distribute among themselves every thing which belongs to the few, it is evident that they will destroy the city. Virtue, however, never destroys that which possesses it, nor is the just the destruction of a city; so that it is evident that this law cannot be just. Farther still, all such actions as are done by a tyrant, must necessarily be unjust. For possessing superior power he employs force, in the same manner as the multitude compel the rich. Shall we say, therefore, it is just that the few and the rich, should have the supreme power? If, therefore, they also should do the same things, be guilty of rapine, and plunder the possessions of the multitude, will this be just? The other, therefore, will be just. Hence, it is evident that all these things are bad, and not just. But is it proper that the worthy should govern, and be the lords of all things? It is necessary, therefore, that all the other citizens should live unhonoured, without sharing the offices of the state. For we call the offices of the state honours. And if the same persons are always magistrates, the rest must necessarily be without honour. Shall we say, therefore, that it is better for one person to govern who is the most worthy? But still this will be more oligarchic; for a greater number will be without honour than before. Perhaps, however, some one may say, that it is in short bad for man to have the supreme power, and not the law, as his soul is subject to passions. If, therefore, the law has supreme authority, but is oligarchic, or democratic, in what will it differ from the above-mentioned dubious particulars; for similar things to those we have already noticed will happen.
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