All that we have said may be summed up under three heads, which answer to the three aims of the tyrant. These are, (1) the humiliation* of his subjects; he knows that a mean-spirited* man will not conspire against anybody: (2) the creation of mistrust among them; for a tyrant is not overthrown until men begin to have confidence in one another; and this is the reason why tyrants are at war with the good; they are under the idea that their power is endangered by them, not only because they will not be ruled despotically, but also because they are loyal to one another, and to other men, and do not inform against one another or against other men: (3) the tyrant desires that his subjects shall be incapable of action, for no one attempts what is impossible, and they will not attempt to overthrow a tyranny, if they are powerless.
Under these three heads the whole policy of a tyrant may be summed up, and to one or other of them all his ideas may be referred: (i) he sows distrust among his subjects; (2) he takes away their power; (3) he humbles them.
Translated by Benjamin Jowett.
From ‘The Politics of Aristotle’ Vol. I translated (1884) by Benjamin Jowett.
* The words used by Aristotle here are τοῦ μικρὰ φρονεῖν τοῦς ἀρχομένους, literally, to get the governed thinking small. The opposite is μέγα φρονεῖν, to think big, either in the sense of thinking noble or lofty thoughts, or else in the sense of being ambitious and presumptuous.
* The word here is μικρὀψυχος, mean-spirited, of small or narrow soul. Compare what Roman satirist Juvenal (?55-?127) said about a public shut out from high politics: “Now that no one buys our votes, the public has long since cast off its cares; the people that once bestowed commands, consulships, legions and all else, now meddles no more and longs eagerly for just two things — Bread and games!” (Satire X).