Liber III, Pars II — Quid est civitas, et quid est regnum, et qualem oportet esse ipsum existentem in regno et civitate. Cap. XXXII.

Liber III, Pars II — Quid est civitas, et quid est regnum, et qualem oportet esse ipsum existentem in regno et civitate. Cap. XXXII.

Regarding the governance of the city (as was mentioned earlier), there are four points to discuss. That is, what kind of king or prince should there be, what kind of advisors, what kind of judges, and what kind of people? Therefore, having discussed the first three, we must now speak about the fourth, namely, the people. But when it comes to understanding what kind of people there should be and how they should relate to the ruler, it is essential to know what a city is and what a kingdom is. In this chapter, we intend to clarify and define what a city is and what a kingdom is. It should be noted that while a city is in some way a natural thing, because we have a natural impulse to establish a city, it does not come into being or is not perfected except through the work and effort of people. However, those things that are produced by human skill are defined and understood primarily by their purpose and good to which they are directed. So that we may know what a house is and what kind it should be, if we understand it to be made for this good, we want to know what a city is; we must enumerate those goods for which the constitution of the city is established, and we must pay attention to what those goods are. The philosopher indeed narrates. It is political. Willing to define what a city is, there are six goods to which a city is ordered. For a city is established for the people because of community or the sharing of a place, so that people may live together. Indeed, from this arises a certain joy and delight, for no one’s possession is joyful without a companion. If someone were to thrive with a great multitude of silver and gold, and abound in all provisions, but did not live in community, so that others could perceive his magnificence and he could share his goods with them, he would not think much of it. Therefore, a city is made so that people living together in one place may converse joyfully and delightfully. Secondly, a city is established not only for joyful and delightful conversation, but for living itself. For people living in the same city serve each other for life, and one helps another in what is necessary for life; this could not be the case if people lived in solitude. Thirdly, the city was established for the sake of mutual defense and to avoid unjust suffering. For a single person leading a solitary life is not sufficient to resist those who attack, or to avoid injuries and injustices done to them; thus, the city was established so that a person, who cannot defend themselves alone against enemies, can live safely and without fear as part of a community. Fourthly, the city was organized for the sake of trade and contracts. For it was said above when we were discussing laws that making exchanges and contracts were in accordance with natural law and were proper to human nature: because no one has all the resources necessary for life, unless they exchange what they have in abundance for what they lack, therefore, purchases, sales, exchanges, and contracts were necessary, which all happen more easily when people live together, thus the city was established so that people could gather together. The fifth good for which the city is organized is the communication of marriages. For people living together form friendships with each other, and to love each other more firmly, or for some other good that they see arising from it, they join in marriage and become relatives. The sixth good for which the city is established is to live well and virtuously. For wrongdoers and criminals can be punished more effectively when people live together in a city than if they lived scattered apart. And they would lead a solitary life. Therefore, it follows that many stop doing wrong out of fear of punishment, and they become accustomed to doing good deeds; by doing so, they are formed and become good and virtuous. Since virtues and good deeds are the greatest of goods, although for all the reasons mentioned the city is established in some way, it is primarily established for the purpose of living well and virtuously. Therefore, if knowledge of the greater good and the greater purpose intended in the matter to be received is to be known, it is rightly said that it is. It is. For the unity of place, the communication of marriages, the need for mutual defense, the exchange of goods, and other such things are those without which a city cannot exist. However, the city is primarily established for the purpose of living well, virtuously, and happily. So, what is a city? It should be said that a city is the communication of citizens for the purpose of living well and virtuously; and for a perfect and self-sufficient life. When we see what a city is, we can also see what a kingdom is. For a kingdom seems to add to a city the multitude of nobles and freeborn individuals. Indeed, a city is a part of a kingdom; and in the kingdom, there is a greater multitude, and there are more nobles and freeborn individuals than in a single city. Therefore, a kingdom can be defined as a great multitude. In it, there are many nobles and freeborn individuals, living according to virtue, ordered under one excellent man, as under a king. For living according to virtue is the principal end intended in every citizen, in every city, and in the whole kingdom. For this reason, according to the Philosopher. In the Politics. The end is the same for an individual citizen and for the entire city. Similarly, we can say that the aim of a single just city is the same as that of the whole kingdom. For a king must, if he is to be a true and just ruler, intend the same for one citizen as for the whole city and the entire kingdom. For a vigilant care must strive to ensure that each citizen behaves virtuously, that the whole city exists virtuously, and that the entire kingdom lives well and virtuously. But if each citizen must behave virtuously; for according to the Philosopher. In the Politics. According to how someone exceeds others in power and dignity, so they should also exceed them in goodness and virtue: it is fitting for nobles and the freeborn to be more good and virtuous than other citizens; for this reason, the king himself, as the most excellent among all, should be the best, and almost like a demigod. Therefore, a kingdom is said to be a multitude in which there are many nobles and freeborn: not just any way of living, but living according to virtue, and being ordered under one best ruler, as under a king. Having shown what a city is and what a kingdom is, it can be easily understood what kind of people should exist in a city and a kingdom. For if a city and a kingdom are primarily ordered towards a good and virtuous life, the inhabitants of the kingdom and the people existing in the city and kingdom must be such that they live well and virtuously. Thus, it is said that the philosopher states. 3. The philosopher states that a citizen is more abundant in virtuous good works than if he abounds in wealth, nobility of birth, or other external goods: therefore, many believe they are citizens and part of the kingdom if they have many houses and great possessions in the kingdom; but rather, they are of the kingdom if they abound in virtuous works and observe just laws and the statutes of the kingdom, rather than having nobility of birth, civil power, and a multitude of external goods.