was placed. By all these means it was easy to establish a tyranny, if they chose it; for their power was ready at hand, either by their being kings, or else by enjoying the honours of the state; thus Phidon at Argos and other tyrants enjoyed originally the kingly power; Phalaris and others in Ionia, the honours of the state. Pansetius at Leontium, Cypselus at Corinth, Pisistratus at Athens, Dionysius at Syracuse, and others, acquired theirs by having been demagogues. A kingdom, as we have said, partakes much of the nature of an aristocracy, and is bestowed according to worth, as either virtue, family, beneficent actions, or these joined with power; for those who have been benefactors to cities and states, or have it in their powers to be so, have acquired this honour, and those who have prevented a people from falling into slavery by war, as Codrus, or those who have freed them from it, as Cyrus, or the founders of cities, or settlers of colonies, as the kings of Sparta, Macedon, and Molossus. A king desires to be the guardian of his people, that those who have property may be secure in the possession of it, and that the people in general meet with no injury; but a tyrant, as has been often said, has no regard to the common good, except for his own advantage; his only object is pleasure, but a king's is virtue: what a tyrant therefore is ambitious of engrossing is wealth, but a king rather honour. The guards too of a king are citizens, a
That a tyranny contains all that is bad both in a democracy and an oligarchy is evident; with an oligarchy it has for its end gain, as the only means of providing the tyrant with guards and the luxuries of life; like that it places no confidence in the people; and therefore deprives them of the use of arms: it is also common to them both to persecute the populace, to drive them out of the city and their own habitations. With a democracy it quarrels with the nobles, and destroys them both publicly and privately, or drives them into banishment, as rivals and an