[1284a]
[1]
although he is different according to each form of
constitution, but in relation to the best form a citizen is one who has the
capacity and the will to be governed and to govern with a view to the life in
accordance with virtue.But if there is any one man so greatly distinguished in
outstanding virtue, or more than one but not enough to be able to make up a
complete state, so that the virtue of all the rest and their political ability
is not comparable with that of the men mentioned, if they are several, or if
one, with his alone, it is no longer proper to count these exceptional men a
part of the state; for they will be treated unjustly if deemed worthy of equal
status, being so widely unequal in virtue and in their political ability: since
such a man will naturally be as a god among men. Hence it is clear that legislation also must necessarily
be concerned with persons who are equal in birth and in ability, but there can
be no law dealing with such men as those described, for they are themselves a
law; indeed a man would be ridiculous if he tried to legislate for them, for
probably they would say what in the story of Antisthenes1 the lions said2 when the hares
made speeches in the assembly and demanded that all should have equality. This
is why democratically governed states institute the system of ostracism, because
of a reason of this nature; for these are the states considered to pursue
equality most of all things,
[20]
so that
they used to ostracize men thought to be outstandingly powerful on account of
wealth or popularity or some other form of political strength, and used to
banish them out of the city for fixed periods of time. And there is a mythical story that the Argonauts left
Heracles behind for a similar reason; for the
Argo3 refused to carry him with the
others because he was so much heavier than the sailors. Hence also those who
blame tyranny and Periander's advice to Thrasybulus4 must not
be thought to be absolutely right in their censure （the story is that
Periander made no reply to the herald sent to ask his advice, but levelled the
corn-field by plucking off the ears that stood out above the rest; and
consequently, although the herald did not know the reason for what was going on,
when he carried back news of what had occurred, Thrasybulus understood that he
was to destroy the outstanding citizens）; for this policy is advantageous not only for tyrants, nor
is it only tyrants that use it, but the same is the case with oligarchies and
democracies as well; for ostracism has in a way the same effect as docking off
the outstanding men by exile. And the same course is adopted in regard to cities
and races by the holders of sovereign power, for example the Athenians so dealt
with the Samians and Chians and Lesbians5
（for no sooner did they get a strong hold of their empire than they
humbled them in contravention of their covenants）,
1 Pupil of Socrates and founder of the Cynic sect of philosophers.
2 ‘Where are your claws and teeth?’
3 Cf. Apollod. 1.9.19 τῆς Ἀργοῦς φθεγξαμένης μὴ δύνασθαι πέρειν τὸ τούτου βάρος. Argo was a live creature, and Athena had built a ‘talking timber’ into her cutwater.
4 Periander was tyrant of Corinth circa 626-585 B.C.; Thrasybulus was tyrant of Miletus. Hdt. 5.92 tells the story with their parts reversed.
5 In 440, 424 and 427 B.C. respectively
Aristotle. Aristotle in 23 Volumes, Vol. 21, translated by H. Rackham. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1944.
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