Liber III, Pars II — Quot sunt species principantium, et qui illorum sunt boni, et qui mali. Cap. II.

Liber III, Pars II — Quot sunt species principantium, et qui illorum sunt boni, et qui mali. Cap. II.

Third, the philosopher distinguishes six types of rulers, three of which are good and three are bad. For the kingdom, aristocracy, and polity are good forms of rule; tyranny, oligarchy, and democracy are bad. For it teaches us to discern the good form of rule from the bad. For if in any domain or rule the common good and the good of all citizens are intended according to their status, then it is equal and just. But if the good of some is intended there, along with the oppression of others, then it is corrupt and perverse. For in this way, according to the path of the philosopher, we can understand the sufficiency of rulers, both the perverse and the upright. For in a city, or among any people, one may be ruled by one, by a few, or by many. If one intends the common good and that of the subjects, or intends his own private good. If the common good and that of the subjects is pursued, then it is called a monarchy or a kingdom; it is the king's duty to seek the common good. But if that one ruler does not seek the common good, but oppresses others through civil power, ordering everything for his own private benefit, he is not a king but a tyrant. Thus, two types of rule arise from the dominion of one: one is just, as when a king rules for the common good; the other is corrupt, as when a tyrant rules for his own private gain. However, it sometimes happens that a city is not ruled by one single ruler, but by a few. For we have often seen in the Roman city that when the Senate was lacking, during that interim time before another senator was elected, the entire Roman populace was governed by a few men: twelve approved men of good reputation were chosen, whom they called the twelve good men; and under their governance, the whole city was ruled, from which the wrongdoings were distinguished by the diversity of rulers. It was said that some wrongdoing had been done during the time of a senator, and at another time during the time of good men. If, therefore, a city is governed not by one alone, but by a few, then those few are either virtuous and good, and they seek the common good; and then such a rule is called aristocracy, which is the same as the rule of the good and virtuous. Hence, it comes about that the leaders in the people, who ought to govern the people, are called optimates, because the best should be those who desire to lead others. But if those few are not virtuous, nor seek the common good, but are wealthy and oppress others for their own gain, such a rule is called Oligarchy, which is the same as the rule of the rich. Therefore, a dual form of rule arises from the dominion of a few. One is just, as when a king rules for the common good; the other is perverse, as when a tyrant rules not because they are good, but because they are wealthy and oppress others. Thirdly, forms of rule can be distinguished based on the fact that many dominate in a city. For commonly in the cities of Italy, many dominate, as does the entire populace; there, the consensus of the whole people is required in establishing statutes, in electing officials, and even in correcting officials. Although there may always be noted a power or some lord who governs the city, yet the whole people dominates more than the noted lord, since it is the right of the whole people to choose and correct him if he acts wrongly; it is also the right of the whole people to establish statutes, which it is not permitted to transgress. In such a rule, where many dominate, as does the whole populace, or where the common good of the poor, the middle class, and the rich is intended according to their status, then it is just and equal. And because such a rule does not have a proper name, the Philosopher calls it by a common name and says it is called Polity. The term 'Politia' essentially refers to the organization of the city in relation to all the forms of governance present within it, especially concerning the highest authority that rules over all others. Politia primarily consists of the order of the highest authority that exists within the city. Therefore, every organization of a city can be called 'Politia.' However, if the governing body of the people is just, even though it does not have a common name, it is still referred to as 'Politia.' We can also call such a governance 'the governance of the people' if it is just. But if the ruling people do not seek the good of all according to their status, but instead wish to tyrannize and oppress the wealthy, then their governance is perverse and is called 'Democracy' in Greek. We can also refer to it as the perversion of the people. It is clear, therefore, how many forms of governance there are, who among them is good, and who is perverse.