VII.—Further, the whole human race is a whole with reference to certain parts, and, with reference to another whole, it is a part. For it is a whole with reference to particular kingdoms and nations, as we have shown; and it is a part with reference to the whole universe, as is manifest without argument. Therefore, as the lower portions of the whole system of humanity are well adapted to that whole, so that whole is said to be well adapted to the whole which is above it. It is only under the rule of one prince that the parts of humanity are well adapted to their whole, as may easily be collected from what we have said; therefore it is only by being under one Princedom, or the rule of a single Prince, that humanity as a whole is well adapted to the Universe, or its Prince, who is the One God. And it therefore follows that Monarchy is necessary for the welfare of the world.
VIII.—And all is well and at its best which exists according to the will of the first agent, who is God. This is self-evident, except to those who deny that the divine goodness attains to absolute perfection. Now, it is the intention of God that all created things should represent the likeness of God, so far as their proper nature will admit. Therefore was it said: "Let us make man in our image, after our likeness." And though it could not be said that the lower part of creation was made in the image of God, yet all things may be said to be after His likeness, for what is the whole universe but the footprint of the divine goodness? The human race, therefore, is well, nay at its best state, when, so far as can be, it is made like unto God. But the human race is then most made like unto God when most it is one; for the true principle of oneness is in Him alone. Wherefore it is written: "Hear, O Israel; the Lord thy God is one God." But the race of man is most one when it is united wholly in one body, and it is evident that this cannot be, except when it is subject to one prince. Therefore in this subjection mankind is most made like unto God, and, in consequence, such a subjection is in accordance with the divine intention, and it is indeed well and best for man when this is so, as we showed at the beginning of this chapter.
IX.—Again, things are well and at their best with every son when he follows, so far as by his proper nature he can, the footsteps of a perfect father. Mankind is the son of heaven, which is most perfect in all its works; for it is "man and the sun which produce man," according to the second book on Natural Learning.[162] The human race, therefore, is at its best when it imitates the movements of heaven, so far as human nature allows. And since the whole heaven is regulated with one motion, to wit, that of the primum mobile, and by one mover, who is God, in all its parts, movements, and movers (and this human reason readily seizes from science); therefore, if our argument be correct, the human race is at its best state when, both in its movements, and in regard to those who move it, it is regulated by a single Prince, as by the single movement of heaven, and by one law, as by the single motion. Therefore it is evidently necessary for the welfare of the world for there to be a Monarchy, or single Princedom, which men call the Empire. And this thought did Boethius breathe when he said: "Oh happy race of men, if your hearts are ruled by the love which rules the heaven."[163]
X.—Wherever there is controversy, there ought to be judgment, otherwise there would be imperfection without its proper remedy,[164] which is impossible; for God and Nature, in things necessary, do not fail in their provisions. But it is manifest that there may be controversy between any two princes, where the one is not subject to the other, either from the fault of themselves, or even of their subjects. Therefore between them there should be means of judgment. And since, when one is not subject to the other, he cannot be judged by the other (for there is no rule of equals over equals), there must be a third prince of wider jurisdiction, within the circle of whose laws both may come. Either he will or he will not be a Monarch. If he is, we have what we sought; if not, then this one again will have an equal, who is not subject to his jurisdiction, and then again we have need of a third. And so we must either go on to infinity, which is impossible, or we must come to that judge who is first and highest; by whose judgment all controversies shall be either directly or indirectly decided; and he will be Monarch or Emperor. Monarchy is therefore necessary to the world, and this the Philosopher saw when he said: "The world is not intended to be disposed in evil order; 'in a multitude of rulers there is evil, therefore let there be one prince.'"[165]
XI.—Further, the world is ordered best when justice is most paramount therein: whence Virgil, wishing to celebrate that age, which in his own time seemed to be arising, sang in his Bucolics:[166] "Now doth the Virgin return, and the kingdom of Saturn." For Justice was named "the Virgin," and also Astræa. The kingdom of Saturn was the good time, which they also called the Golden Age. But Justice is paramount only in a Monarchy, and therefore a Monarchy, that is, the Empire, is needed if the world is to be ordered for the best. For better proof of this assumption it must be recognised that Justice, considered in itself, and in its proper nature, is a certain rightness or rule of conduct, which rejects on either side all that deviates from it. It is like whiteness considered as an abstraction, not admitting of degrees. For there are certain forms of this sort which belong to things compounded, and exist themselves in a simple and unchanging essence, as[167] the Master of the Six Principles rightly says. Yet qualities of this sort admit of degrees on the part of their subjects with which they are connected, according as in their subjects more or less of their contraries is mingled. Justice, therefore, is strongest in man, both as a state of mind and in practice, where there is least admixture of its opposite; and then we may say of it, in the words of the Philosopher, that "neither the star of morning nor of evening is so admirable."[168] For then is it like Phœbe, when she looks across the heavens at her brother from the purple of the morning calm.
Now Justice, as a state of mind,[169] has a force which opposes it in the will; for where the will of a man is not pure from all desire, then, though there be Justice, yet there is not Justice in all its ideal brightness; for there is in that man, however little, yet in some degree, an opposing force; and therefore they, who would work on the feelings[170] of a judge, are rightly repelled. But, in practice,[171] Justice finds an opposing force in what men are able to do. For, seeing that it is a virtue regulating our conduct towards other men, how shall any act according to Justice if he has not the power of rendering to all their due? Therefore it is plain that the operation of Justice will be wide in proportion to the power of the just man.
From this let us argue: Justice is strongest in the world when it is in one who is most willing and most powerful; only the Monarch is this; therefore, only when Justice is in the Monarch is it strongest in the world. This pro-syllogism goes on through the second figure, with an involved negative, and is like this: All B is A; only C is A; therefore only C is B: or all B is A; nothing but C is A; therefore nothing but C is B.
Our previous explanation makes the first proposition apparent: the second is proved thus, first in regard to will, and secondly in regard to power. First it must be observed that the strongest opponent of Justice is Appetite, as Aristotle intimates in the fifth book to Nicomachus.[172] Remove Appetite altogether, and there remains nothing adverse to Justice; and therefore it is the opinion of the Philosopher that nothing should be left to the judge, if it can be decided by law;[173] and this ought to be done for fear of Appetite, which easily perverts men's minds. Where, then, there is nothing to be wished for, there can be no Appetite, for the passions cannot exist if their objects are destroyed. But the Monarch has nothing to desire, for his jurisdiction is bounded only by the ocean; and this is not the case with other princes, whose kingdoms are bounded by those of their neighbours; as, for instance, the kingdom of Castile is bounded by the kingdom of Aragon. From which it follows that the Monarch is able to be the purest embodiment of Justice among men.
Further, as Appetite in some degree, however small, clouds the habit of Justice, so does Charity, or rightly-directed affection, sharpen and enlighten it. In whomsoever, therefore, rightly-directed affection may chiefly dwell, in him may Justice best have place: and of this sort is the Monarch. Therefore where a Monarch reigns Justice is, or at least may be, strongest. That rightly-directed affections work as we have said, we may see thus: Appetite, scorning[174] what in itself belongs to man, seeks for other things outside him; but Charity sets aside all else, and seeks God and man, and consequently the good of man. And since of all the good things that men can have the greatest is to live in peace (as we have already said), and as it is Justice which most chiefly brings peace, therefore Charity will chiefly make Justice strong, and the more so in proportion to its own strength.
And it is clear that right affections ought to exist in a Monarch more than in any other man for this reason: the object of love is the more loved the nearer it is to him that loves; but men are nearer to a Monarch than they are to other princes; therefore it is by a Monarch that they are, or ought to be, most loved. The first proposition is manifest if the nature of activity and passivity are considered. The second is manifest because men are brought near to a Monarch in their totality,[175] but to other princes only partially; and it is only by means of the Monarch that men are brought near other princes at all. Thus the Monarch cares for all primarily and directly, whereas other princes only care for their subjects through the Monarch, and because their care for their subjects descends from the supreme care of the Monarch.