Politics   

unlike the Ephors, the Cosmi, being in an island, are removed from
temptation.
The remedy by which they correct the evil of this institution is an
extraordinary one, suited rather to a close oligarchy than to a
constitutional state. For the Cosmi are often expelled by a conspiracy
of their own colleagues, or of private individuals; and they are
allowed also to resign before their term of office has expired. Surely
all matters of this kind are better regulated by law than by the will
of man, which is a very unsafe rule. Worst of all is the suspension of
the office of Cosmi, a device to which the nobles often have recourse
when they will not submit to justice. This shows that the Cretan
government, although possessing some of the characteristics of a
constitutional state, is really a close oligarchy.
The nobles have a habit, too, of setting up a chief; they get together
a party among the common people and their own friends and then quarrel
and fight with one another. What is this but the temporary destruction
of the state and dissolution of society? A city is in a dangerous
condition when those who are willing are also able to attack her. But,
as I have already said, the island of Crete is saved by her situation;
distance has the same effect as the Lacedaemonian prohibition of
strangers; and the Cretans have no foreign dominions. This is the
reason why the Perioeci are contented in Crete, whereas the Helots are
perpetually revolting. But when lately foreign invaders found their
way into the island, the weakness of the Cretan constitution was
revealed. Enough of the government of Crete.
Part XI
The Carthaginians are also considered to have an excellent form of
government, which differs from that of any other state in several
respects, though it is in some very like the Lacedaemonian. Indeed,
all three states- the Lacedaemonian, the Cretan, and the Carthaginian-
nearly resemble one another, and are very different from any others.
Many of the Carthaginian institutions are excellent The superiority of
their constitution is proved by the fact that the common people remain
loyal to the constitution the Carthaginians have never had any
rebellion worth speaking of, and have never been under the rule of a
tyrant.
Among the points in which the Carthaginian constitution resembles the
Lacedaemonian are the following: The common tables of the clubs answer
to the Spartan phiditia, and their magistracy of the 104 to the
Ephors; but, whereas the Ephors are any chance persons, the
magistrates of the Carthaginians are elected according to merit- this
is an improvement. They have also their kings and their gerusia, or
council of elders, who correspond to the kings and elders of Sparta.
Their kings, unlike the Spartan, are not always of the same family,
nor that an ordinary one, but if there is some distinguished family
they are selected out of it and not appointed by senority- this is far
better. Such officers have great power, and therefore, if they are
persons of little worth, do a great deal of harm, and they have
already done harm at Lacedaemon.
Most of the defects or deviations from the perfect state, for which
the Carthaginian constitution would be censured, apply equally to all
the forms of government which we have mentioned. But of the
deflections from aristocracy and constitutional government, some
incline more to democracy and some to oligarchy. The kings and elders,
if unanimous, may determine whether they will or will not bring a
matter before the people, but when they are not unanimous, the people
decide on such matters as well. And whatever the kings and elders
bring before the people is not only heard but also determined by them,
and any one who likes may oppose it; now this is not permitted in
Sparta and Crete. That the magistrates of five who have under them
many important matters should be co-opted, that they should choose the
supreme council of 100, and should hold office longer than other
magistrates (for they are virtually rulers both before and after they
hold office)- these are oligarchical features; their being without