Liber III, Pars I — Quod praeter communitatem civitatis, utile fuit in vita humana esse communitatem regni. Cap. V.

Liber III, Pars I — Quod praeter communitatem civitatis, utile fuit in vita humana esse communitatem regni. Cap. V.

We can demonstrate in three ways that, aside from the community of the city, it is beneficial for human life to establish a community of the kingdom. The first way is taken from the aspect of life's sufficiency. The second is taken from the aspect of acquiring virtue. The third is taken from the aspect of defense and the removal of obstacles posed by enemies. The first way is clear. For as the philosopher says in the first book of Politics. For a perfect community, which is a stable city made up of several villages, has a limit to all that is sufficient for life. However, it should not be understood that a city must always have everything required for life from its own possessions; rather, it suffices for a city to be situated in such a way that it can obtain the necessities of life through trade, portable goods, and human industry. Just as a village where a craft is practiced needs another village where a different craft is practiced, because people depend on the work of both craftsmen for their livelihood, so when some cities abound in wine but lack grain, while others abound in grain, one city must rely on the help of another. Therefore, just as it is useful for human life to gather different villages within the same city so that what is needed for life can be more easily obtained, it is also beneficial for multiple cities to come together under one leadership or kingdom, so that they can more easily and effectively support one another in what they need for life. Thus, the second way to explore this same idea is taken from the aspect of acquiring virtue. For the intention of the legislator (as mentioned above) should not only be that citizens have what they need to meet their physical needs, but also that they live according to the law and virtuously. Indeed, the legislator should focus more on this than on that, as much as the soul is more important than the body, and as much as virtuous actions excel external goods. Therefore, the leaders of the city must have civil authority so that they can compel and punish those who refuse to live virtuously and those who disturb the peace and the good order of other citizens. When the wicked in any city do not dare to rise up against the ruler, if they know that he possesses great civil authority and rules over many cities, if it is clear that the ruler governs justly and does not become a tyrant, it is beneficial for cities to live virtuously and to gather together under one kingdom; however, if the ruler were to act tyrannically, the lesser his power would be, the more expedient it would be for the city. Therefore, when the wicked in any city do not dare to rise up against the ruler, if they know he has great civil power and rules over many cities, if it is established that the ruler governs justly and does not turn into a tyrant, it is beneficial for cities to gather under one kingdom; but if the ruler wishes to act tyrannically, the lesser his power, the more expedient it would be for the city. The third way to explore this same idea is taken from the perspective of defense and the removal of obstacles posed by enemies. For we see that when a city is attacked, it allies itself with another city to better resist the assault of enemies; thus, since a kingdom is like a confederation of many cities, as they unite under one king, whose duty it is to defend every part of the kingdom and to organize the civil power of other cities for the defense of any city in the kingdom, if it happens to be attacked by outsiders, it is beneficial to establish a single kingdom from multiple political communities for easier defense and protection.