Liber II, Pars I — Quod omnes cives, et maxime reges et principes, una sola uxore debent esse contenti. Cap. IX.

Liber II, Pars I — Quod omnes cives, et maxime reges et principes, una sola uxore debent esse contenti. Cap. IX.

In some sects, it's not considered against reason for one man to have multiple wives at the same time. However, what right reason dictates is that all citizens, especially kings and princes, should be content with one wife, and we can approach this from three angles. The first angle is from the perspective of the husband. The second angle is from the perspective of the wife. The third angle is from the perspective of the offspring. The first point is clear. For just as an abundance of food leads to excessive gluttony, so too does an abundance of women lead to excessive lust: therefore, when such desires (if they are strong) cloud the mind and pursue reason; if it's indecent for all citizens to be too focused on lustful matters and to withdraw from prudent actions and civil duties, then it's indecent for them to have multiple wives. Yet this is even more indecent for kings and princes, as they should possess greater wisdom and understanding, and they ought to be more focused and diligent regarding civil affairs and the health of the kingdom than others. Therefore, it is indecent for them to have multiple wives, lest they become overly distracted by excessive indulgence in pleasures and neglect their responsibilities. The second way is taken from the perspective of the wife. For just as it is indecent for a man to have multiple wives, so too it is inappropriate for a wife not to be duly loved by her husband. For there should be a great love between husband and wife, as is evident among them. This is an excellent and natural friendship. But since a great love cannot exist for multiple partners, as the philosopher states, Ethics. It is indecent for any citizen to have multiple wives, because they would not love them with the kind of friendship that should exist between spouses. This is especially indecent for kings and princes, because in order to avoid improper use of pleasures, the rightful love between them and their spouses must be preserved. The third way to investigate this same issue is taken from the nourishment of children. For since marriage is something natural, how it should rightly occur can be most clearly investigated through what we observe in other animals. We see, however, as many other teachers commonly teach, that in some animals, a single female suffices for the nourishment of the young, as is evident in dogs, hens, and many other animals. Therefore, since the union of male and female in all animals is arranged for the good of offspring, in those animals where a single female suffices for the nourishment of the young, it does not matter whether one male is joined to several females; nor does it matter whether during the time of giving birth the male lives with the female. But in those cases where a single female does not suffice to provide the necessary nourishment for the children, one male does not adhere to more than one female; and as long as the time of birth lasts, for the nourishment of the children (as is evident in doves and in many other kinds of birds, which alternately incubate their eggs) the female carries part of the burdens of the children, and the male carries part. Since, therefore, a single female is not sufficient to support the burdens of marriage among humans, it is natural for one man to marry one woman. For we must judge what is natural based on what is common in most cases, as it is natural for a man to be right-handed, even though it may happen that some are left-handed. For in most cases, a woman alone cannot bear the burdens of marriage, nor is she sufficient to provide all the necessary and due nourishment for her children. Therefore, while it may be that some women, because they have abundant resources, could provide the necessary nourishment for their children, it is not natural to judge what is true in rare cases, but rather what is true in most cases. Thus, it should be judged in humans what is natural, that both the male and female should bear the burdens of their children. But in other animals, where both male and female support the burdens of their offspring, as long as the children depend on their parents, it is natural for one male to be joined to one female, and it follows that in humans there is a natural way, that as long as the children depend on their parents, one male should be joined to one female in marriage. But children, as long as they live, depend on the help of their parents, and it is fitting that throughout their lives, one man should always be joined to one woman in marriage. For it is not the same for humans as it is for other animals, because nature sufficiently provides them with sustenance, as mentioned above in I. It follows. This was said more fully in the second book. After the chicks of birds have grown their proper feathers and have reached the necessary growth, they can seek their own food and no longer depend on the help of their parents; for in such cases, it suffices that during the time of birth, the male lives with the female and is joined to her. But when humans depend on the resources and means of their parents throughout their entire lives, because suitable food is not sufficiently provided by nature, they should behave in marriage as the male and female do in birds, who alternately support the burdens of their children during the time of birth. However, since it is stated that during the entire time of childbirth in such birds, the male lives together with the female, and one male adheres to one female; it follows that in humans, spouses should live together for their entire lives, and one man should adhere to one woman. Therefore, if they are unwilling to adhere to marriage, it is fitting for them to adhere according to the natural order, and it is proper for all citizens to be content with one wife. And this is even more fitting for kings and princes, as it is proper for them to be better than others and to follow the natural order more closely. It is clear, therefore, that not only from the perspective of the man and the woman, but also from the perspective of the offspring, a man should not be joined in marriage to more than one woman.