Liber II, Pars I — Quod oportet in domo saltem duas communitates esse, et quod oportet eam constare ex tribus generibus personarum. Cap. V.

Liber II, Pars I — Quod oportet in domo saltem duas communitates esse, et quod oportet eam constare ex tribus generibus personarum. Cap. V.

Philosopher I. Politic. It is said that the first house consists of two communities, namely, the community of husband and wife, and that of master and servants. It can be said that the first house is made up of these two communities. For at least these two communities are required for the establishment of a house. For it is said that a house consists of them, without which it cannot properly exist. It can be shown that without a husband and wife, and a master and servant, the house (which we are discussing here) cannot properly exist. For the house (as was said above, and as will be better explained in what follows) is something natural. What seems most natural is the generation of things and their conservation. For when generation occurs (as it is said), it is necessary. Thus, generation and conservation must not be separated: for it is said that something generated would be in vain if it could not be preserved in existence. Again, the conservation of things is what is natural. For it would be in vain for something to be generated naturally if it could not be preserved in existence. Therefore, these two operations of nature, namely, the generation of things and their conservation, must not be separated from each other. For conservation cannot be separated from generation, because the latter presupposes the former. For when generated things cannot be preserved in existence unless they first receive existence through generation, the conservation of generated things cannot occur unless the generation of those things precedes it. Thus, generation should not be separated from conservation, because, as it was said, it would be in vain for something to be generated if it could not be preserved in existence in any way. Therefore, these two communities make a household something natural: because the community of husband and wife is ordered toward generation, while the community of master and servant is ordered toward conservation. Therefore, if generation and conservation are something natural, a household must be something natural. Moreover, since generation and conservation should not be separated from each other, these two communities seem to constitute the primary household: because without them, a household cannot properly exist. That the communication between husband and wife is for the sake of generation is not in doubt: for the society of man and woman is primarily established for the good of offspring. But that the community of master and servant exists for the sake of salvation and conservation is not so evident. Therefore, it should be understood that if someone rightly governs and another rightly serves, the master is saved for the sake of the servant, and the servant for the sake of the master, so that what is beneficial is the same for both. For it is beneficial for the servant to serve the master, and it is beneficial for the master to be served by the servant. For he is truly a master who is strong in understanding; the one who is weak in understanding is truly a servant. (Political.) The one who is deficient in understanding is strong in bodily strength. Therefore, since a servant does not know how to direct himself, it is beneficial for him to obey and serve the one who is strong in wisdom and understanding, so that he may achieve salvation through him and be guided by him. For the one who is deficient in understanding is like a blind person, and does not know how he is to be the same. Therefore, the one who is of this kind, how much more is he strong in bodily strength, and for his own salvation does he need a guide. Just as a blind person, unless he is directed by someone, easily runs into something offensive: and the stronger he moves, the more he needs such a guide, because he can be offended more easily. So, since a servant is naturally strong in bodily strength and lacks knowledge and understanding, if he is to be saved, it is beneficial for him to obey and serve the one who is strong in wisdom and understanding. It's beneficial for a servant to serve his master; likewise, it's beneficial for a master to be served by his servant, for naturally masters excel in wisdom and understanding. When those who are strong in understanding exist alongside those who are mentally dull, they often have soft flesh and lack physical strength (according to the Philosopher in Book 2). Therefore, it is necessary for those who are disposed to serve to be served by others, because due to a lack of physical strength, they cannot provide for their own needs in carrying out what is necessary for life. Thus, if the master is saved because of the servant, and the servant because of the master, it has been rightly said that, just as the community of husband and wife is required for procreation in the household, so too is the community of master and servant required for salvation and preservation. These two communities, one serving procreation and the other preservation, are said to form the first household, because without them, a household cannot properly exist. However, whether the community of master and servant is naturally established for salvation and preservation will be made clearer below, as it is shown that the master is saved for the sake of the servant and the servant for the sake of the master. It seems that these two communities are required for the household, since according to the Philosopher, the first household is said to consist of them; it can be seen how, for the establishment of this household, at least three kinds of persons are required. It might seem to someone that since the first household consists of two communities, and each community requires two persons or two kinds of persons, the first household, based on the two communities, would require four kinds of persons: the first being the husband, the second the wife, the third the master, and the fourth the servant. But the man and the master do not refer to another person. For the same person who is the husband of the wife is the master of the servant; or of the servants, if there are many in that house. Therefore, three kinds of people, or something in their place, constitute the primary household. We say, however, that something may take their place, because a servant does not always contribute to the establishment of the household, but something else always takes the place of a servant, as the Philosopher wishes. The Philosopher. For as he says, poor people who cannot have a rational servant or minister, have an ox or some other animal in place of a servant, and they have an irrational minister. Indeed, some are so poor that they can neither have a rational minister nor even an animated servant: but instead, they have something inanimate, such that those who are so poor that they can have neither oxen nor horses as plowing and tilling ministers, have a hoe or some other tool in place of an ox or horse, so that for the very poor who need to till the land, a hoe serves as a tool or minister. For others, it does not serve so well for the poor to have an ox or a horse for such work. Therefore, a household is said to consist of three parts. Namely, from a man, a woman, a servant, or something in place of a servant. Thus, according to the Philosopher, a household is composed of these three. For he states that a household consists of three parts. That is, from a man, a woman, and a plow ox. For he placed an ox there in place of a servant, because poor people (as the same Philosopher suggests) have an ox in place of a servant, or they have something else instead of an ox. It is fitting for all citizens to know the parts from which a household is composed, for if they are ignorant of these, the governance of the household will be unknown to them. Much more so, this is fitting for kings and princes. Therefore, understanding the parts of a household and knowing how many types of people and communities are required for a household is essential, according to the Philosopher. The study of politics does not only pertain to the governance of a household but also to the governance of a kingdom and a city; because the parts of a household are parts of a city and a kingdom.