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Besides all these significations there is yet another,
that is, the order and state by which a commonweal is
governed, and by which affairs are managed and administered. According to which we say that there are three
sorts of policy or public government,—to wit, Monarchy,
which is regality or kingship, Oligarchy, which is the government by peers and nobles, and Democracy, which is a
popular or (as we term it) a free state. Now all these are
[p. 397]
mentioned by Herodotus in his Third Book,1 where he
compares them one with another. And these seem to be
the most general of all; for all other sorts are, as it were,
the depravation and corruption of these, either by defect
or excess; as it is in the first consonances of music, when
the strings are either too straight or too slack.
Now these three sorts of government have been distributed amongst the nations that have had the mightiest and
the greatest empire. Thus the Persians enjoyed regality
or kingship, because their king had full absolute power in
all things, without being liable to render an account to any
one. The Spartans had a council consisting of a small
number, and those the best and most considerable persons
in the city, who despatched all affairs. The Athenians
maintained popular government free and exempt from any
other mixture. In which administration when there are
any faults, their transgressions and exorbitances are styled
tyrannies, oppressions of the stronger, unbridled licentiousness of the multitude. That is, when the prince who has
the royalty permits himself to outrage whomever he
pleases, and will not suffer any remonstrance to be made
him concerning it, he becomes a tyrant; when a few lords
or senators in whose hands the government is arrive at
that arrogance as to contemn all others, they turn oppressors; and when a popular state breaks forth into disobedience and levelling, it runs into anarchy and unmeasurable
liberty: and in a word, all of them together will be rashness and folly.
1 Herod. III. 82.
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