In chapters 10 and 11 of the third book of Politics, Aristotle discusses the issue of attribution of the sovereign power (to kyrion) in the city, and specifically raises the question as to whether this power should be held by «either the multitude, the rich, the good, the one man who is best of all, or the tyrant» (transl. Rackham). Aristotle initially considers the possibility that the multitude holds the supreme power and, through a dialectical discussion, examines the arguments in favour and against this solution. In support of the political role played by the multitude, Aristotle develops the so called «sum theory», which more recently has been defined as the Doctrine of the wisdom of the multitude. Accordingly, it is possible that the many, though individually they are not good men, by joining in collective political organisms can share their virtues and wisdom, thus creating a body that is better than individual best men. Aristotle explains this theory by using numerous analogies, which have been criticised by some scholars but nevertheless have an explanatory character. The political role of the multitude, however, is hampered by several difficulties, which eventually question its decision-making capacity. This consideration leads Aristotle to restrict the multitude’s political role to the election of magistrates and the evaluation of their public conduct. In particular, he appears to refer to the Solon’s constitution, highly esteemed by the moderate Athenian thinkers of the iv century b. C. Afterwards, Aristotle considers the attribution of the supreme power to a single individual, and in particular to the king who is superior to the rest of citizens thanks to the greatness of his virtue. The king will rule without laws, simply because he is the law himself. Aristotle analyses in detail pros and cons of this option. He underlines that, despite his outstanding virtue, the absolute king is subjected to passions, and this is in contrast to the concept of law as an intelligent and impartial rule. In conclusion, Aristotle is not in favour of the uncontrolled power of the multitude, nor the equally uncontrolled power of the absolute king.