Since, however, we are considering from what particulars seditions and mutations in polities are produced, in the first place, the principles and causes of them must be universally assumed. But they are nearly, as I may say, three in number, which must be first delineated by themselves. For it is necessary to show what the situation is of people who are seditious, and on what account they are so; and in the third place, what are the principles of political disturbances, and of the seditions of the citizens with each other. The cause, therefore, of men being in a certain respect disposed to a mutation in the government, must be admitted to be universally that which has been already mentioned. For those, indeed, who aspire after equality will be seditious if they see men whom they consider as their equals possess more than they do. And also those who aspire after inequality and transcendency, if conceiving themselves to be superior, they have not more, i.e. partly of arithmetical, and partly of geometrical equality, but equal to or less than their inferiors. It is, however, possible to aspire after these things justly, and it is also possible to aspire after them unjustly. For those that are inferior are seditious, in order that they may be equal; and those that are equal, in order that they may be superior. And thus we have shown what the situation is of those who are seditious. But the things concerning which they are seditious are, gain and honour and the contraries to these. For in order to avoid ignominy, and the loss of property by fines, they raise seditions in cities. The causes, however, and principles of the commotions, whence men are disposed in the above-mentioned manner, and about the things we have enumerated, are in one respect seven in number, and in another more than seven. Of which two indeed, are the same with those that have been mentioned, but not after the same manner. For men are sharpened against each other, on account of gain and honour; not that they may require them for themselves, as was said before, but in consequence of seeing others engrossing them, some justly, and others unjustly. The other causes are, insolence, fear, eminence, contempt, and increase contrary to proportion. And, farther still, after another manner commotions are produced through contention, neglect, minuteness, and dissimilitude.
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