Liber II, Pars III — Quod ad gubernationem domus spectat non solum determinare de servis, sed etiam de iis quae supplent indigentiam corporalem. Cap. I.

Liber II, Pars III — Quod ad gubernationem domus spectat non solum determinare de servis, sed etiam de iis quae supplent indigentiam corporalem. Cap. I.

Having discussed the two parts of this second book, which deals with the governance of the household, I will show how men should govern their wives and how fathers should guide their children. Next, we need to address the third part, which will discuss the governance of ministers or the governance of the family. This third part, which addresses the governance of ministers and other matters, can be connected to the topic of those things that meet physical needs and contribute to the maintenance and sufficiency of life. Such matters include the proper condition of buildings, the abundance of money, and the wealth of other possessions. Therefore, in this third part of the second book, since these subjects are interconnected, we intend to instruct those who wish to govern their households properly, not only regarding the governance of ministers and the family but also concerning other matters that are ordered for the maintenance or sufficiency of life, which seem to fulfill physical needs. Thus, we will determine in this third part of the second book what kind of decent dwelling kings, princes, and all citizens should have: how they should manage their possessions, money, and the governance of their families and ministers. It is fitting for a wise head of the household or a knowledgeable governor of the family to consider all these matters: that these subjects are interconnected, as was proposed at the beginning of this chapter, is sufficiently demonstrated by the philosopher. Poli. He shows, however, in two ways, that it is important to consider possessions in relation to economics and the governance of the household. To understand the governance of households, one must consider houses, money, furnishings, and other things that meet physical needs. The first reason is derived from the sufficiency of life. The second reason is based on the similarity that the art of household governance has to other arts. The first way is clear: for the art of household governance is taught so that the head of the household, who is responsible for governing the home, is properly concerned with what contributes to living well and what is required for the sufficiency of life; therefore, if houses, possessions, and money are necessary for living well, it pertains to the governor of the household to consider such matters. The second way to investigate this is evident (as is clear from the Philosopher in the same place) and is derived from the similarity of this art of household governance to other arts. For just as other arts, such as the craft of a blacksmith and weaving, have their own tools through which they accomplish their tasks, so too does the governance of a household require its own tools, through which it can complete its work. Therefore, if someone wishes to convey knowledge about the craft of blacksmithing, they must determine the tools, such as the hammer and anvil, and other tools of the trade; and it is essential for the blacksmith to know such tools. If someone wants to teach about the art of tailoring, they need to determine the tools, like needles and other instruments of that craft, and it's important for the tailor to know these tools. Therefore, if someone wants to teach about the art of managing a household, they should consider the buildings, possessions, and finances, because these are the essential tools of that art. Thus, it's essential to understand household management because through these tools, one can achieve what is necessary for a sufficient life; indeed, the art of household management has its own specific tools, just as other practical arts have their own instruments. However, these differ from those according to the Philosopher in the first book of the Politics. This is because the tools of governance are active, whereas the tools of practical arts are productive. For in practical arts, we are guided by technique, but in household management, the guiding principle is wisdom. Therefore, just as the art differs from wisdom, so too do the tools of practical arts differ from those of governance. Wisdom, however, differs from art. For art is the right reason for what can be done, and through art something is produced from external matter; but prudence is the right reason for what can be acted upon, and through it nothing is properly produced from outside; rather, it results in some action and some perfection in the agent. Therefore, the tools of mechanics will be productive, because they are the tools of an art that deals with what can be made; but the tools of governance will be active, because they are the tools of prudence, which pertains to what can be acted upon. Thus, while the art of governing a household can broadly be called an art, it should properly be called prudence. Given these two reasons, it is sufficiently shown that it pertains to the governance of a household to consider houses, coins, and possessions, which contribute to the maintenance and sufficiency of life. Through these same reasons, it could be argued that it pertains to the governor of the household to know how to properly relate to ministers and servants, for ministers and servants are also certain tools that serve the governance of the household. This is because the first part of the chapter has been established, where it was said that it pertains to the governance of a household to consider ministers and servants, and to look at those things that supply physical needs. That these two matters are connected, and that it should be determined regarding the buildings and possessions. In this matter, it is determined regarding ministers and servants, which can be considered lightly. For possessions, houses, and money are the instruments of managing a household; therefore, every servant is a kind of instrument, and every instrument is a kind of servant. According to the Philosopher, an instrument is a kind of inanimate servant, and a servant is a kind of animate instrument. Because instruments and servants correspond in this way, these two categories are rightly connected.