Since, however, there are four kinds of democracies, the best, indeed, is that which is the first in order, as we have observed in the former books. This, likewise, is the most ancient of all of them. But I mean by the first, that which some one would thus denominate who should divide the people. For the best sort of people are the husbandmen; so that it is possible for a democracy to be formed where the multitude live from husbandry, or pasturage. For as they have not much property, they will not be at leisure; so that they will not frequently hold public assemblies. And because they have not the necessaries of life, they will apply themselves to their several employments, and will not desire the property of others. It will also be more agreeable to them to work than to meddle with politics, and have a share in the government, as it will not be attended with any great profit. For the multitude are more desirous of gain than of honour; as an indication of which, they submitted to tyrannies in ancient times, and do now submit to oligarchies, if no one prevents them from following their usual occupations, nor takes any thing away from them. For some of them, indeed, soon become rich, but others are not in want. Again, their having the power of electing and calling magistrates to account for their conduct, will satisfy their desire of honours, if they have any ambition; since in some popular governments, though the multitude have no share in the election of magistrates, yet some out of all of them are eligible by turns, as at Mantinea. And it is sufficient for the multitude to have authority in the chief council. It is likewise requisite to think that this is a certain form of a democracy, as it once was at Mantinea. Hence, it is advantageous to the before-mentioned democracy, and it usually belongs to it, for all the people to elect the magistrates, and call them to account when out of office, and decide causes. It is also advantageous, that the chief magistrates should be elected, and from a census, which should vary according to the rank of their office; or else that they should not be elected from a census, but from the abilities they possess. But it is necessary when they are thus governed, that they should be well governed; for the magistracies will always be filled with the best men, with the approbation of the people, and without their envying worthy men; and this arrangement will satisfy both worthy men and the nobles. For they will not be governed by their inferiors; and they will govern justly, because there are others who have full power of calling them to account for their conduct. For it is advantageous to the state to have them dependent upon others, and not to be permitted to do whatever they please. For the permitting any one to do whatever he pleases, is incapable of guarding against that depravity which is in every man. Hence, that which is most useful in polities must necessarily happen, viz. that the magistracies are filled by men of unblemished characters, without any diminution of the people. It is evident, therefore, that this is the best of democracies, and on what account; because the people are such as we have described. In order to establish, however, a democracy of husbandmen, some of the laws which were adopted by many ancient states, are universally useful; such as, for instance, on no account to permit any one to possess more than a certain quantity of land, or within a certain distance from the city. Formerly, likewise, it was established by law in many cities, that no one should sell his original lot of land. There is also a law which is said to be the law of Oxylus, which possesses a certain power of this kind, viz. that no one shall add any thing to the income arising from his portion of land, by usury. Now, however, it is necessary with a view to rectitude, to use the law of the Aphutæans; for it is useful for the purpose of which we are speaking. For they, though they were numerous, having but little land, were at the same time all of them husbandmen. For they did not include all their lands within the census, but divided them in such a manner, that the poor might also exceed in revenues. But after the multitude of husbandmen, the best kind of people are the shepherds, and those who live by cattle. For they have many things similar to those of husbandmen; and by exercise they have acquired habits which fit them for warlike actions, and bodies useful for this purpose, and able to continue in the open air, [without receiving any injury]. All the other multitude, however, nearly, from which other democracies are composed, are much worse than these. For their lives are depraved, and no work in which the vulgar are engaged is accompanied with virtue; viz. no work of sordid mechanics, of exchangemen, and of hirelings. Farther still, as all men of this description frequent the forum and the city, they can easily attend the general assembly; but the husbandmen, in consequence of being dispersed about the country, cannot so easily meet together, nor do they similarly require this synod. Where it happens, however, that the country has such a situation, that a great part of the land lies at a distance from the city, it is easy to establish a good democracy and a polity [properly so called]; for the people will be obliged to colonize themselves as it were in the country. Hence it is necessary, though there should be a forensic mob, not to make general assemblies in democracies, without the inhabitants of the country. And thus we have shown how the best and first democracy ought to be established. But it is also evident how the others ought to be founded. For it is necessary to make a deviation in a consequent manner, and always to separate the worst part of the people from the rest. With respect, however, to the last species of a democracy, because all the people have a share in the administration, it can neither be borne by every city, nor is it easy to render it permanent, unless it is well supported by laws and manners. But we have nearly already mentioned most of the causes which happen to corrupt this and the other polities. In order, however, to establish this democracy, and to make the people powerful, it has been usual with those who have been the leaders in it, to collect together as many persons as they could, and to make citizens not only of those who are legitimately born, but also of bastards, and of those either of whose parents, viz. either the fathers or mothers of whom were citizens; for the whole of this method is more appropriate to such a democracy. After this manner, therefore, the demagogues have usually managed. It is necessary, however, that this should be done no longer than the common people are superior to the nobles, and those of the middle rank, and not to proceed farther than this. For by passing beyond this, the polity will be rendered more disorderly, and the nobles by being exasperated, will endure the democracy with difficulty; which happened to be the cause of an insurrection at Cyrene. For a little depravity, indeed, is overlooked; but when it becomes abundant, it is more obvious. Farther still, those institutions are useful to such a democracy as this, which were adopted by Clisthenes at Athens, when he wished to increase the democracy, and by those who established the democracy at Cyrene. For many other tribes and fraternities should be instituted; and the particulars belonging to private sacred rites, should be reduced to a few in number, and those common. Every means, likewise, should be devised, by which all the people may be as much as possible mingled with each other, and former customs may be dissolved. Again, all tyrannical institutions appear likewise to be democratical; I mean, for instance, such as the licentiousness of the slaves, the women and the children; and to overlook any one living as he pleases. For there are many who will support such a polity; since it is more delectable to the multitude to live disorderly, than to live prudently and with moderation.
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