Chapter 2 Different Kinds Of Rule
CHAPTER 2
DIFFERENT KINDS OF RULE
[10] Now it happens in certain things which are, ordained towards an end that one may proceed in a right way and also in a wrong way. So, too, in the government of a multitude there is a distinction between right and wrong. A thing is rightly directed when it is led towards a befitting end; wrongly when it is led towards an unbefitting end. Now the end which befits a multitude of free men is different from that which befits a multitude of slaves, for the free man is one who exists for his own sake, while the slave, as such, exists for the sake of another. If, therefore, a multitude of free men is ordered by the ruler towards the common good of the multitude, that rulership will be right and just, as is suitable to free men. If, on the other hand, a rulership aims, not at the common good of the multitude, but at the private good of the ruler, it will be an unjust and perverted rulership. The Lord, therefore, threatens such rulers, saying by the mouth of Ezekiel: “Woe to the shepherds that feed themselves (seeking, that is, their own interest): should not the flocks be fed by the shepherd?” Shepherds indeed should seek the good of their flocks, and every ruler, the good of the multitude subject to him.
[11] If an unjust government is carried on by one man alone,3 who seeks his own benefit from his rule and not the good of the multitude subject to him, such a ruler is called a tyrant—a word derived from strength—because he oppresses by might instead of ruling by justice. Thus among the ancients all powerful men were called tyrants. If an. unjust government is carried on, not by one but by several, and if they be few, it is called an oligarchy, that is, the rule of a few. This occurs when a few, who differ from the tyrant only by the fact that they are more than one, oppress the people by means of their wealth. If, finally, the bad government is carried on by the multitude, it is called a democracy, i.e. control by the populace, which comes about when the plebeian people by force of numbers oppress the rich. In this way the whole people will be as one tyrant.
[12] In like manner we must divide just governments. If the government is administered by many, it is given the name common to all forms of government, viz. polity, as for instance when a group of warriors exercise dominion over a city or province. If it is administered by a few men of virtue, this kind of government is called an aristocracy, i.e. noble governance, or governance by noble men, who for this reason are called the Optimates. And if a just government is in the hands of one man alone, he is properly called a king. Wherefore the Lord says by the mouth of Ezekiel:” “My servant, David, shall be king over them and all of them shall have one shepherd.”
[13] From this it is clearly shown that the idea of king implies that he be one man who is chief and that he be a shepherd, seeking the common good of the multitude and not his own.
[14] Now since man must live in a group, because he is not sufficient unto himself to procure the necessities of life were he to remain solitary, it follows that a society will be the more perfect the more it is sufficient unto itself to procure the necessities of life.4 There is, to some extent, sufficiency for life in one family of one household, namely, insofar as pertains to the natural acts of nourishment and the begetting of offspring and other things of this kind. Self-sufficiency exists, furthermore, in one street5 with regard to those things which belong to the trade of one guild. In a city, which is the perfect community, it exists with regard to all the necessities of life. Still more self-sufficiency is found in a province6 because of the need of fighting together and of mutual help against enemies. Hence the man ruling a perfect community, i.e. a city or a province, is antonomastically called the king. The ruler of a household is called father, not king, although he bears a certain resemblance to the king, for which reason kings are sometimes called the fathers of their peoples.
[15] It is plain, therefore, from what has been said, that a king is one who rules the people of one city or province, and rules them for the common good. Wherefore Solomon says [Eccl. 5:8]: “The king rules over all the land subject to him.”