Liber III, Pars II — Quod melius est civitatem et regnum regi uno quam pluribus, et quod regnum est optimus principatus. Cap. III.

Liber III, Pars II — Quod melius est civitatem et regnum regi uno quam pluribus, et quod regnum est optimus principatus. Cap. III.

Since we intend to show what the best form of government is and who the best ruler is. After we have distinguished the nature of ruling and declared who among them is just and who is unjust, it remains to show which of the just forms of government is better. It is commonly agreed that there are four ways to understand that a kingdom is the best form of government, and that it is better for a city or province to be ruled by one than by many, whether those many are few or many. The first way is derived from unity and peace, which should be the ultimate goal in a kingdom and a city. The second is based on the civil power that is required for the governance of a city. The third is based on what we observe in nature. The fourth is derived from what we see and learn through experience in the governance of cities. The first way is thus clear. For peace and the unity of citizens should ultimately be the goal of the legislator, just as health and the balance of humors are ultimately the aim of the physician; however, this unity and harmony can be achieved more effectively by what is inherently one. Moreover, unity is more readily found in a single principality, if one prince governs, than if many govern. However, when many govern, unless those many are united and in harmony, it does not work well. And because of this, each one, and that more so. If there is peace and harmony among the citizens, if there are more princes than one: then if only one were to govern among them, the peace of the citizens would not easily be disturbed. The second way to investigate this same matter is taken from the civil power that is required in the governance of the city. For the more united the virtue is, the stronger it is when dispersed, as it is stated in the Book of Causes and in the propositions of Proclus. We see, however, that if many people pull a ship, they will not succeed unless they help each other in the effort, just as when one pulls, another must pull as well; otherwise, they would never move the ship. But if all the strengths that exist in many pulling together were gathered into one, that one would pull more effectively and be stronger in the effort. For if the entire civil power that exists among many rulers were united under one prince, it would be more effective; and that prince, because of the greater power, would be better able to govern the state. The third way to understand this is drawn from what we observe in nature. Wherever there is a natural kingdom, we always see that the whole kingdom is reduced to some single ruling principle. So if in the same body there are different members arranged for various functions and movements, it is necessary to have one member, like the heart, from which all motion of the living body originates. Again, if various elements come together for the constitution of the same thing, it is necessary to have one thing, like the soul, which governs and retains the elements in the body of an animal, so that the body does not dissolve. Likewise, a single celestial body, the first mover, is that by which the movements of all things below are governed and caused; and in the whole universe, there is one God who governs and arranges all things. If bees also live in society because it is natural for them, they are naturally under one king. If we consider individual natural things, we always see that any multitude is reduced to one governing and guiding principle. For just as it is natural for a multitude to proceed from one, so it is also natural for it to be reduced to one. Therefore, a good governance of the people is without a multitude, if it is just; however, the governance of a few is better, because it approaches more closely to unity; but the best form of governance is a monarchy or the rule of one king, because there a more perfect unity is preserved. The fourth way is taken from what we see through experience in the governance of cities. For we have experienced that cities and provinces not existing under one king are in want, do not rejoice in peace, are troubled by dissensions and wars; but those existing under one king, on the contrary, know no wars, enjoy peace, and flourish in abundance.