Opuscula Kingship
Book 2
Governance
Chapter 1
On the duties of a king
The next point to be considered is what the kingly office is and what qualities the king should have.
Since things which are in accordance with art are an imitation of the things which are in accordance with nature (from which we accept the rules to act according to reason), it seems best that we learn about the kingly office from the pattern of nature’s regime. In things of nature there is both a universal and a particular government. The former is God’s government, whose rule embraces all things and whose providence governs them all. The latter is found in man and it is much like the divine government. Hence man is called a ‘microcosm.’ Indeed, there is a similitude between both governments in regard to their form: for just as the universe of corporeal creatures and all spiritual powers come under the divine government, in like manner the members of the human body and all the powers of the soul are governed by reason. Thus, in a proportionate manner, reason is to man what God is to the world.
Since, however, man is by nature a social animal living in a multitude, as we have pointed out above, the analogy with the divine government is found in him not only in this way that one man governs himself by reason, but also in that the multitude of men is governed by the reason of one man. This is what first of all constitutes the office of a king. True, among certain animals that live socially there is a likeness to the king’s rulership; so we say that there are kings among bees. Yet animals exercise rulership not through reason, but through their natural instinct which is implanted in them by the Great Ruler, the Author of nature.
Therefore, let the king recognize that this is the office which he undertakes: namely, to be in the kingdom like the soul is in the body, and like God is in the world. If he reflect seriously upon this, a zeal for justice will be enkindled in him when he contemplates that he has been appointed to this position in place of God, to exercise judgment in his kingdom; further, he will acquire the gentleness of clemency and mildness when he considers as his own members those individuals who are subject to his rule.
Chapter 2
What it is incumbent upon a king to do and how he should go about doing it
Let us then examine what God does in the world, for in this way we shall be able to see what it is incumbent upon a king to do.
Looking at the world as a whole, there are two works of God to be considered: the first is creation; the second, God’s government of the things created. These two works are, in like manner, performed by the soul in the body since, first, by the virtue of the soul the body is formed, and then the latter is governed and moved by the soul. Of these works, the second more properly pertains to the office of kingship. Therefore, government belongs to all kings (the very name rex, regis is derived from the fact that they regulate the government), while the first work does not fall to all kings, for not all kings establish the kingdom or city in which they rule, but bestow their regal care upon a kingdom or city already established.
We must remember, however, that if there were no one to establish the city or kingdom, there would be no question of governing the kingdom. The very notion of kingly office, then, comprises the establishment of a city and kingdom, and some kings have indeed established cities in which to rule; for example, Ninus founded Ninevah, and Romulus, Rome. It pertains also to the governing office to preserve the things governed, and to use them for the purpose for which they were established. If, therefore, one does not know how a kingdom is established, one cannot fully understand the task of its government.
Now, one may learn how a kingdom is established by the example of the creation of the world, in which we may first consider the production of things, and then the orderly distinction of the parts of the world. Further, we observe that different species of things are distributed in different parts of the world: stars in the heavens, fowls in the air, fishes in the water, and animals on land. We notice further that, for each species, the things it needs are abundantly provided by the divine power. Moses has minutely and carefully set forth this plan of how the world was made. First of all, he sets forth the production of things in these words: In the beginning God created the heavens and the earth (Gen 1:1). Next, he declares that all things were distinguished from one another by God according to a suitable order: day from night, higher things from lower, the sea from the dry land. He next relates that the sky was adorned with luminaries, the air with birds, the sea with fishes, the earth with animals; finally, dominion over earth and animals was given to men. He further states that, by divine providence, plants were made for the use of men and the other animals.
Now, the founder of a city and kingdom cannot newly produce men, dwelling places, and the other necessities of life, but must use those which preexist in nature, just as the other arts derive the material for their work from nature: for example, as the smith takes iron, the builder wood and stone, to use in their respective arts. Therefore, the founder of a city and kingdom must first choose a suitable place which will preserve the inhabitants by its healthfulness, provide the necessities of life by its fruitfulness, please them with its beauty, and render them safe from their enemies by its natural protection. If any of these advantages be lacking, the place will be more or less convenient in proportion as it offers more or less of the said advantages, or the more essential of them. Next, the founder of a city and kingdom must mark out the chosen place according to the exigencies of things necessary for the perfection of the city and kingdom. For example, when a kingdom is to be founded, he will have to determine which place is suitable for establishing cities, and which is best for villages and hamlets, where to locate the places of learning, the military training camps, the markets—and so on with other things which the perfection of the kingdom requires. And if it is a question of founding a city, he will have to determine what site is to be assigned to the churches, the law courts, and the various trades. Furthermore, he will have to gather together the men, who must be apportioned suitable locations according to their respective occupations. Finally, he must provide for each one what is necessary for his particular condition and state in life; otherwise, the kingdom or city could never endure.
These are, briefly, the duties that pertain to the office of king in founding a city and kingdom, as derived from a comparison with the creation of the world.