Liber III, Pars I — Quod diversi sunt modi generationis civitatis, et regni, et quod oportet hunc tertium librum in quo determinatur de huiusmodi regimine dividere in plures partes. Cap. VI.

Liber III, Pars I — Quod diversi sunt modi generationis civitatis, et regni, et quod oportet hunc tertium librum in quo determinatur de huiusmodi regimine dividere in plures partes. Cap. VI.

We can identify two ways of generating a city and a kingdom, each of which is in some way natural, but the first is more natural than the second. The first is natural because it arises from generation, which is a work of nature. The second is also natural because people have a natural impulse to establish a city and a kingdom. For if, through generation, children and grandchildren grow up in the same household and cannot live together, they will build multiple houses and establish a neighborhood; and as they continue to grow and cannot live in one neighborhood, they will create multiple neighborhoods and form a city; furthermore, as they grow and cannot live in one city, they will build multiple cities and establish a kingdom: such a constitution of a kingdom and city is most natural, not only because people have a natural impulse toward such a constitution, but also because this constitution arises from the generation of children, which is a work of nature. The second way of establishing a kingdom and a city is through the agreement of the people; although it is not as natural as the first, it is still natural, because humans have a natural impulse to come together to form a city where they can find sufficient resources for life. Thus, they also have a natural impulse to establish a principality and a kingdom, because through such a constitution they can live more peacefully and resist enemies who wish to attack them. This impulse is for them to live and to have what is sufficient for life, which is achieved through civil society; thus, they have a natural impulse to live peacefully and to resist enemies naturally, which is through the society of principality and kingdom; for we see that cities not under one king have many wars and discord among themselves. Therefore, this way could lead to the establishment of a kingdom, if many cities and camps were to unite and agree to exist under one king, fearing the power of their enemies. Both of these ways of generating a city and a kingdom are natural, but the first is more natural than the second. The first is natural because it is established through generation, which is the work of nature. The second is also natural because humans have a natural impulse to establish a city and a kingdom. If, through generation, children and grandchildren grow up in the same household but cannot live together, they will build multiple houses for themselves and establish a neighborhood; further, if they grow and cannot live together in one neighborhood, they will create multiple neighborhoods and establish a city; moreover, if they grow and cannot live together in one city, they will build multiple cities and establish a kingdom: such a constitution of a kingdom and city is most natural, not only because humans have a natural impulse toward such a constitution, but also because this constitution arises from the generation of children, which is the work of nature. The second way of establishing a kingdom and city, which arises from the agreement of people, is not as natural as the first, yet it is still natural, because humans have a natural impulse to agree to establish a city where they can find what they need for life. Thus, they have a natural impulse to establish leadership and a kingdom; because through such a constitution, they can live more peacefully and resist enemies who wish to attack them. For this impulse is that they may live and have what they need in life, which is through civil society: thus, they have a natural impulse to live peacefully and to resist enemies, which is through the society of leadership and the kingdom; for we see that cities not existing under one king have many wars and conflicts with one another. Having enumerated the two ways of generating a city and a kingdom, each of which can be called natural, we can add a third way, which is almost purely violent. When people were scattered and living apart, someone could rise up through tyranny and violence to dominate them; and to make it easier to rule them, they could be forcibly gathered into one place and a city could be established from that. Similarly, a kingdom could also be established through violence and tyranny, so that if someone were to dominate a city through tyranny and civil power, they could oppress other cities and make themselves king over them. Having seen that there are various ways to generate a city and a kingdom, it remains to consider into how many parts this third book should be divided, in which we will discuss such governance. It is clear from what has been said that the natural generation of a city and kingdom is ordered for living well, for living peacefully, and for resisting those who wish to disturb the peace and attack the citizens. Therefore, it must be shown how a city or kingdom can be well governed in times of peace, and how enemies should be dealt with in times of war. Indeed, as is evident from the philosophers. 2. Meta. And towards the end of the Elenchorum, no one is sufficient in discovering any art on their own, but they must be aided by the help of those who have previously passed on some knowledge of that art: therefore, for the sufficiency of the art of governing a city and a kingdom, we must cite what the philosophers have thought about such governance, and how cities were ruled in ancient times. For from this, we are somewhat nourished to understand what should be avoided and what should be imitated in the governance of the kingdom and the city. Therefore, we will divide this entire third book into three parts. First, the opinions of the philosophers regarding civil governance will be narrated, and those in which they were seen to not think well about such governance will be rejected. Thus, the first systems of governance established by ancient philosophers will be recited, so that through their knowledge, kings and leaders may be nourished on how they ought to govern cities and kingdoms. Secondly, it will be shown what the best political system or the best kingdom is, and what precautions those in leadership should take, and how, in times of peace, a city and kingdom should be governed sufficiently and virtuously. Thirdly, it will be made clear how warriors should be chosen, how enemies should be confronted, how battle lines should be organized, and what precautions those engaged in battle should take.