Since we see that every city is a certain society, and that every society is established for the sake of a certain good, (since for the sake of that which appears to be good, all men perform all things) it is evident that all societies aim at the attainment of a certain good. But that society which is the principal of all, and comprehends all others in itself, especially endeavours to obtain the most principal and excellent good. This, however, is what is called a city, and political communion. Such, therefore, as think that a political, royal, economical, and despotical, or a herile government, are the same, do not speak well. For they think that each of these differs in multitude and paucity, and not in species; so that according to them, a herile government is the government of a few; an economical, or domestic government of more; and a political or royal government, of a still greater number; as if there was no difference between a large family, and a small city. According to their opinion, likewise, a political and a regal government are the same, except that when one person alone presides over the city, the government is regal; but that when according to the principles of the political science, each member of the community is at one time a magistrate, and at another a private person, the government is political. This, however, is not true. What has been asserted will be manifest to those who consider it according to the doctrinal method. For as in other things it is necessary to divide that which is compounded, till we arrive at things which are no longer compounded (for these are the smallest parts of the whole); thus, also, by considering the particulars of which a city is composed, we shall more clearly see in what they differ from each other, and whether anything conformable to the rules of art can be assumed respecting each of the things that have been mentioned.
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