SEDITIONS, also, are produced in aristocracies, because but few partake of the public honours; which we have affirmed to be the cause of disturbances in oligarchies, on account of an aristocracy being in a certain respect an oligarchy; for in both the rulers are few. Not, however, that this arises from the same cause in both, though on this account an aristocracy appears to be an oligarchy. But this happens to be especially necessary, when there is a great number of men of lofty minds, as being similar in virtue; as were those at Lacedæmon called the Partheniæ; for these consisted of men similarly virtuous; who being detected in a conspiracy against the state, were sent to colonize Tarentum. Seditions, also, will happen when certain great men are disgraced by those who have been more honoured than themselves, and than whom they are in no respect inferior in virtue; as Lysander, for instance, was disgraced by the kings. Or they will happen, when some brave and magnanimous man does not partake of the honours of the state; as was the case with Cinadon, who, in the reign of Agesilaus, was one of those who conspired against the Spartans. And, farther still, they will happen when some are very poor, and others are very rich; and this especially takes place in wars. But this also happened at Lacedæmon, during the Messenian war. This, however, is evident from the poem of Tyrtæus, called Eunomia. For certain persons being reduced in their circumstances through the war, thought it fit that a division should be made of the land. Again, seditions will take place, if some person who is a man of great consequence, and who is able to be still greater, endeavours to become a monarch, which seems to have been the intention of Pausanias at Lacedæmon, when he was the general of the Lacedæmonians in the Median war; and of Anno at Carthage. Polities however properly so called, and aristocracies are principally destroyed, through a deviation from justice in the government itself. For the principle of the destruction in a polity, indeed, is the improper mixture of a democracy and oligarchy; but in an aristocracy, from the undue mixture of these and also of virtue. The principle however of their destruction is chiefly owing to two of these; but by the two I mean, the democratic and oligarchic parts. For polities endeavour to mingle these, and many of those governments which are called aristocracies. For aristocracies differ from what are denominated polities in this, and on this account, some of them are less and others are more stable. For those governments which incline more to an oligarchy, are called aristocracies; but those which incline more to the multitude, are denominated polities. Hence governments of the latter kind are more secure than the former. For the power is greater which is more extended, and the people are more satisfied when equality prevails. But the rich, if the government gives them superior rank, endeavour to gratify inordinate desire. In short, which ever way a government inclines, into this it will be changed, each party increasing its own cause. Thus, for instance, a polity properly so called, will be changed into a democracy; but an aristocracy into an oligarchy. Or, on the contrary, an aristocracy will be changed into a democracy; for the poorer class of people, in consequence of being injured, are drawn to the contrary side; but a polity is changed into an oligarchy. For the equality which is according to desert is alone stable, and the possession by men of what is their own.
What has been mentioned, however, happened to the Thurians. For in consequence of the magistrates being elected from a greater census, they were chosen from a less, and a greater number of magistrates were appointed. But in consequence of the nobles possessing all the land contrary to law; for the polity was too oligarchical; hence they were enabled to encroach greatly on the rest of the people. The people, however, being exercised in war, became more powerful than their guards, and at length expelled every one out of the country who possessed more than he ought. Again, because all aristocratic polities are oligarchical, the nobles vindicate to themselves more then they ought; as at Lacedæmon where property is in the hands of a few, and the nobles are too much permitted to act as they please, and to contract such alliances as they please. Hence the city of the Locrians was ruined from an alliance with Dionysius; which would not have been the case in a democracy, nor in a well-tempered aristocracy. The mutations however of aristocracies are especially latent, because they are gradually dissolved; for, as we have before observed, universally in all polities the cause of their mutations is trifling. For when any thing pertaining to the polity is omitted, and after this, something else, which is of a little more consequence, then an alteration is more easily effected, until the whole system of government is subverted. This also happened to be the case in the polity of the Thurians. For there being a law that those who were soldiers should continue to be so for five years, certain young men who were of a martial disposition, and who were greatly esteemed by the multitude of the guards, despising those who had the management of public affairs, and thinking it would be easy to accomplish their intention, in the first place endeavoured to abolish this law, in order that the same persons might be permitted to be perpetually in the army, perceiving that the people would readily appoint them. But upon this, the magistrates, who are called counsellors, were at first impelled to oppose them, but afterwards were induced to agree to it, from apprehending that though this law was repealed, yet they would suffer the rest of the government to remain. Afterwards, however, when they wished to prevent other alterations from taking place, they were no longer able to effect any thing, but the whole order of the polity was changed into a dynasty of those who attempted the innovation. But all polities are dissolved, at one time indeed from themselves, and at another from external causes; when they are contrary to, or near to the polity; or when they are remote, but powerful; which happened to be the case both with the Athenians and Lacedæmonians. For the Athenians every where dissolved oligarchies; but the Lacedæmonians democracies. And thus we have nearly shown whence the mutations and seditions of polities are produced.
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