in general, but also to each individual: but it
is not merely matter of choice, but they join in society
also, even that they may be able to live, which probably
is not without some share of merit, and they also
support civil society, even for the sake of preserving
life, without they are grievously overwhelmed with
the miseries of it: for it is very evident that
men will endure many calamities for the sake of living,
as being something naturally sweet and desirable.
It is easy to point out the different modes of government,
and we have already settled them in our exoteric discourses.
The power of the master, though by nature equally
serviceable, both to the master and to the slave, yet
nevertheless has for its object the benefit of the
master, while the benefit of the slave arises accidentally;
for if the slave is destroyed, the power of the master
is at an end: but the authority which a man has
over his wife, and children, and his family, which
we call domestic government, is either for the benefit
of those who are under subjection, or else for the
common benefit of the whole: but its particular
object is the benefit of the governed, as we see in
other arts; in physic, for instance, and the gymnastic
exercises, wherein, if any benefit [1279a] arise to
the master, it is accidental; for nothing forbids the
master of the exercises from sometimes being himself
one of those who exercises, as the steersman is always
one of the sailors; but both the master of the exercises
and the steersman consider the good of those who are
under their government. Whatever good may happen
to the steersman when he is a sailor, or to the master
of the exercises when he himself makes one at the
games, is not intentional, or the object of their
power; thus in all political governments which are
established to preserve and defend the equality of
the citizens it is held right to rule by turns.
Formerly, as was natural, every one expected that
each of his fellow-citizens should in his turn serve
the public, and thus administer to his private good,
as he himself when in office had done for others;
but now every one is desirous of being continually
in power, that he may enjoy the advantage which he
makes of public business and being in office; as if
places were a never-failing remedy for every complaint,
and were on that account so eagerly sought after.
It is evident, then, that all those governments which
have a common good in view are rightly established
and strictly just, but those who have in view only
the good of the rulers are all founded on wrong principles,
and are widely different from what a government ought
to be, for they are tyranny over slaves, whereas a
city is a community of freemen.
Having established these particulars, we come to consider
next the different number of governments which there
are, and what they are; and first, what are their
excellencies: for when we have determined this,
their defects will be evident enough.
