Liber II, Pars II — Quod maxime decet reges et principes solicitari circa regimen filiorum. Cap. II.

Liber II, Pars II — Quod maxime decet reges et principes solicitari circa regimen filiorum. Cap. II.

While all fathers should be concerned about their own children, as is clear from the reasons given above, it is especially fitting for kings and princes to show such concern. The first way to understand this is through their intelligence. The second way is based on the goodness of the children. The third way is derived from the usefulness of the kingdom. The first way is clear. According to the Philosopher in 'On Animals', the more intelligent an animal is, the more concern it has for its offspring; it is natural for anyone to care for their own creations, as the Philosopher notes in the Ethics, where he also points out that fathers naturally love their children, just as poets love their own works. Therefore, when someone is more intelligent and better understands their own work, they are moved to care for it with greater concern and affection. Thus, fathers should be even more concerned about their children, the more prudent they are and the greater their intelligence. However, since it is customary for kings and princes, and indeed for all rulers, to govern naturally, they must possess wisdom and understanding: thus, kings and princes ought to be more concerned about their own children than others, to the extent that their mental diligence and governing wisdom should be more vigorous. The second way to investigate this is taken from the goodness of the children. For the children of kings and princes ought to possess greater goodness than others: because, according to the Philosopher in Politics. According to the status that some hold in greater rank and higher dignity, so they ought to be better and more perfect in knowledge and virtues. For it is fitting that anyone who wishes to govern others should be so prudent and good that others can take from him an example of living. Therefore, although the sons of kings may not all be kings, since each is appointed to some principality and dominion, in which they must govern others; it is especially fitting for them to be wise and good. And when the children attain greater goodness and wisdom, if their fathers are concerned about them, rather than neglecting their own conduct, then it is all the more fitting for kings and princes to be more solicitous about their own children, as their children ought to possess greater wisdom and higher goodness. The third way to demonstrate this is taken from the utility of the kingdom. The goodness of a kingdom depends on the goodness of those who are in it, and it especially depends on the goodness of the leaders within it. For just as the health of the body depends on the health of all its members, and especially on the health of the heart and the principal members, since the heart and the principal members influence and correct the others, so the goodness of a kingdom depends on the goodness of all its citizens; yet it especially depends on those who lead and govern the kingdom. Therefore, it is useful for the entire kingdom to have good citizens, but it is even more useful to have good leaders, since it is the role of leaders to govern and guide others; thus, it is all the more fitting for kings and princes to be concerned about their own children, so that they may excel in wisdom and goodness; for the greater benefit arises for the kingdom from the goodness of the children of kings, who should hold leadership and authority in the kingdom, than from the goodness and wisdom of others.