The King of Persia also very often reduces the Medes and Babylonians when they assume upon their former power: [1284b] and this is a principle which all governments whatsoever keep in their eye; even those which are best administered, as well as those which are not, do it; these for the sake of private utility, the others for the public good.
The same thing is to be perceived in the other arts and sciences; for a painter would not represent an animal with a foot disproportionally large, though he had drawn it remarkably beautiful; nor would the shipwright make the prow or any other part of the vessel larger than it ought to be; nor will the master of the band permit any who sings louder and better than the rest to sing in concert with them.
There is therefore no reason that a monarch should not act in agreement with free states, to support his own power, if they do the same thing for the benefit of their respective communities; upon which account when there is any acknowledged difference in the power of the citizens, the reason upon which the ostracism is founded will be politically just; but it is better for the legislator so to establish his state at the beginning as not to want this remedy: but if in course of time such an inconvenience should arise, to endeavour to amend it by some such correction.
Not that this was the use it was put to: for many did not regard the benefit of their respective communities, but made the ostracism a weapon in the hand of sedition.
It is evident, then, that in corrupt governments it is partly just and useful to the individual, though probably it is as clear that it is not entirely just: for in a well-governed state there may be great doubts about the use of it, not on account of the pre-eminence which one may have in strength, riches, or connection: but when the pre-eminence is virtue, what then is to be done? for it seems not right to turn out and banish such a one; neither does it seem right to govern him, for that would be like desiring