Commotions also arise in aristocracies, from there being so few persons in power (as we have already observed they do in oligarchies, for in this particular an aristocracy is most near an oligarchy, for in both these states the administration of public affairs is in the hands of a few; not that this arises from the same cause in both, though herein they chiefly seem alike): and these will necessarily be most likely to happen when the generality of the people are high-spirited and think themselves equal to each other in merit; such were those at Lacedasmon, called the Partheniae (for these were, as well as others, descendants of citizens), who being detected in a conspiracy against the state, were sent to found Tarentum. They will happen also when some great men are disgraced by those who have received higher honours than themselves, to whom they are no ways inferior in abilities, as Lysander by the kings: or when an ambitious man cannot get into power, as Cinadon, who, in the reign of Agesilaus, was chief in a conspiracy against the Spartans: and also when some are too poor and others too rich, which will most frequently happen in time of war; as at Lacedaemon during the Messenian war, which is proved by a poem of Tyrtaeus, [1307a] called "Eunomia;" for some persons being reduced thereby, desired that the lands might be divided: and also when some person of very high rank might still be higher if he could rule alone, which seemed to be Pausanias's intention at Lacedaemon, when he was their general in the Median war, and Anno's at Carthage. But free states and aristocracies are mostly destroyed from want of a fixed administration of public affairs; the cause of which evil arises at first from want of a due mixture of the democratic and the oligarchic parts in a free state; and in an aristocracy from the same causes, and also from virtue not being properly joined to power; but chiefly from the two first, I mean the undue mixture of the democratic and oligarchic parts; for these two are what all free states endeavour to blend together, and many of those which we call aristocracies, in this particular these states differ from each other, and on this account the one of them is less stable than the other, for that state which inclines most to an oligarchy is called an aristocracy, and that which inclines most to a democracy is called a free state; on which account this latter is more secure than the former, for the wider the foundation the securer the building, and it is ever best to live where equality prevails. But the rich, if the community gives them rank, very often endeavour to insult and tyrannise over others. On the whole, whichever way a government inclines, in that it will settle, each party supporting their own. Thus a free state will become a democracy; an aristocracy an oligarchy; or the contrary, an aristocracy may change into a democracy (for the poor, if they think themselves injured, directly take part with the contrary side) and a free state into an oligarchy. The only firm state is that where every one enjoys that equality he has a right to and fully possesses what is his own. And what I have been speaking of happened to the Thurians; for the magistrates being elected according to a very high census, it was altered to a lower, and they were subdivided into more courts, but in consequence of the nobles possessing all the land, contrary to law; the state was too much of an oligarchy, which gave them an opportunity of encroaching greatly on the rest of the people; but these, after they had been well inured to war, so far got the better of their guards as to expel every one out of the country who possessed more than he ought. Moreover, as all aristocracies are free oligarchies, the nobles therein endeavour to have rather too much power, as at Lacedaemon, where property is now in the hands of a few, and the nobles have too much liberty to do as they please and make such alliances as they please. Thus the city of the Locrians was ruined from an alliance with Dionysius; which state was neither a democracy nor well-tempered aristocracy. But an aristocracy chiefly approaches to a secret change by its being destroyed by degrees, as we [1307b] have already said of all governments in general; and this happens from the cause of the alteration being trifling; for whenever anything which in the least regards the state is treated with contempt, after that something else, and this of a little more consequence, will be more easily altered, until the whole fabric of government is entirely subverted, which happened in the government of Thurium; for the law being that they should continue soldiers for five years, some young men of a martial disposition, who were in great esteem amongst their officers, despising those who had the management of public affairs, and imagining they could easily accomplish their intention, first endeavoured to abolish this law, with a view of having it lawful to continue the same person perpetually in the military, perceiving that the people would readily appoint them. Upon this, the magistrates who are called counselors first joined together with an intention to oppose it but were afterwards induced to agree to it, from a belief that if that law was not repealed they would permit the management of all other public affairs to remain in their hands; but afterwards, when they endeavoured to restrain some fresh alterations that were making, they found that they could do nothing, for the whole form of government was altered into a dynasty of those who first introduced the innovations. In short, all governments are liable to be destroyed either from within or from without; from without when they have for their neighbour a state whose policy is contrary to theirs, and indeed if it has great power the same thing will happen if it is not their neighbour; of which both the Athenians and the Lacedaemonians are a proof; for the one, when conquerors everywhere destroyed the oligarchies; the other the democracies. These are the chief causes of revolutions and dissensions in governments.