WE have, therefore, already shown how many, and what the differences are of the supreme council in a polity, and how the magistrates should be regulated, and the courts of justice, and what kind are coarranged with certain polities. And farther still, we have shown from what particulars, and through what causes, the corruptions and preservations of polities are produced. Since, however, it happens that there are many species of a democracy, and in a similar manner of other polities, it will not be amiss to consider at the same time any thing which may remain to be discussed concerning them, and to assign to each an appropriate and advantageous mode of conduct. Again, it will be requisite to consider the combinations of all the above-mentioned modes of government; for these when combined cause polities to be changed; so as to occasion an aristocracy to be oligarchical, and a polity [properly so called], more democratical. But I mean those combinations, which it is necessary indeed to survey, but which have not yet been considered by us; such as whether the deliberative department, and that which pertains to the election of magistrates, are to be regulated oligarchically; or whether the particulars respecting courts of justice are to be regulated oligarchically; but those pertaining to the election of magistrates, aristocratically; or whether after some other manner every thing is not to be regulated conformably to the nature of the polity. We have, therefore, before shown what particular kind of democracy is adapted to a particular city; and in a similar manner what particular oligarchy to a particular multitude; and also of the remaining polities what particular kind is advantageous to particular people. At the same time, likewise, it is necessary that it should not only become manifest which of these polities is the best for cities, but that we should concisely discuss how both these and others ought to be established; and, in the first place, we will speak of a democracy. For thus at the same time, what pertains to the opposite polity will be manifest; but this is what some persons call an oligarchy. For this purpose, however, it will be requisite to assume every thing of a popular nature, and whatever appears to be consequent to democracies; since from the conjunction of these, the species of a democracy happen to be produced; and hence, also, it happens that they are more than one, and different from each other. For there are two causes through which democracies are many. And the first, indeed, is that which has been before mentioned, that the people are different. For one kind of them is an agricultural multitude, but another kind is adapted to sordid and servile occupations, and to act the part of hirelings; of which, the first being joined to the second, and the third again to both the first and second, the democracy will not only differ in the better and the worse, but also in this, that it will no longer be the same. But the second cause is that of which we now speak. For those things which are consequent to democracies, and appear to be appropriate to this polity, produce when they are combined, other democracies; since to one democracy, indeed, fewer things are consequent, but to another, a greater number, and to another all these. It is useful, however, to know each of them, both for the purpose of establishing a democracy which some one may wish to establish, and also for the correction of those that are already founded. For those who establish polities, endeavour to bring together every thing that is appropriate to their plan; but in doing this they err, as we have before observed, in treating of the corruptions and preservation of polities. Now, however, we will speak of the axioms and manners of polities, and those particulars which they desire to obtain.
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