Page - 1991 - in The Complete Aristotle

described. (5) There is a fifth form of kingly rule in which one has the disposal of all, just as each nation or each state has the disposal of public matters; this form corresponds to the control of a household. For as household management is the kingly rule of a house, so kingly rule is the household management of a city, or of a nation, or of many nations. XV Of these forms we need only consider two, the Lacedaemonian and the absolute royalty; for most of the others he in a region between them, having less power than the last, and more than the first. Thus the inquiry is reduced to two points: first, is it advantageous to the state that there should be a perpetual general, and if so, should the office be confined to one family, or open to the citizens in turn? Secondly, is it well that a single man should have the supreme power in all things? The first question falls under the head of laws rather than of constitutions; for perpetual generalship might equally exist under any form of government, so that this matter may be dismissed for the present. The other kind of royalty is a sort of constitution; this we have now to consider, and briefly to run over the difficulties involved in it. We will begin by inquiring whether it is more advantageous to be ruled by the best man or by the best laws. The advocates of royalty maintain that the laws speak only in general terms, and cannot provide for circumstances; and that for any science to abide by written rules is absurd. In Egypt the physician is allowed to alter his treatment after the fourth day, but if sooner, he takes the risk. Hence it is clear that a government acting according to written laws is plainly not the best. Yet surely the ruler cannot dispense with the general principle which exists in law; and this is a better ruler which is free from passion than that in which it is innate. Whereas the law is passionless, passion must ever sway the heart of man. Yes, it may be replied, but then on the other hand an individual will be better able to deliberate in particular cases. The best man, then, must legislate, and laws must be passed, but these laws will have no authority when they miss the mark, though in all other cases retaining their authority. But when the law cannot determine a point at all, or not well, should the one best man or should all decide? According to our present practice assemblies meet, sit in judgment, deliberate, and decide, and their judgments an relate to individual cases. Now any member of the assembly, taken separately, is certainly inferior to the wise man. But the state is made up of many individuals. And as a feast to which all the guests 1991