 Aristotle recognizes that there are other possible claims, or as it were titles, to political rule: “There is also a doubt as to what is to be the supreme power in the state:—Is it the multitude? Or the wealthy? Or the good? Or the one best man? Or a tyrant?” (III.10, 1281a11–13). He develops in particular detail the arguments that might be made on behalf of the many and the knowledgeable one respectively. The many can judge, as they did in Athenian dramatic audiences, juries, and the Assembly (where they “judged”, by voting on, the merits of something advanced for their consideration, whether a play, an indictment, or a speaker’s proposed resolution). Aristotle uses the image of a collectively provided feast to illustrate the potential superiority of such collective judgement; how to interpret this image (whether as a potluck, Waldron 1995, Wilson 2011, Ober 2013, or in a more aggregative way, Bouchard 2011, Cammack 2013, Lane 2013a) and other images that he uses is a matter of some renewed controversy (for a recent review, see Bobonich 2015). But the lesson Aristotle draws from the various images is clearly limited to vindicating a role of the many in electing and holding accountable incumbents of the highest offices rather than in holding such offices themselves (III.11, 1281b31; Lane 2013a). The many can contribute to virtuous decision-making in their collective capacity of judgment—presumably in assemblies and juries—but not as individual high officials (Lane 2013a, 2014b, Poddighe 2014).