Perhaps, however, these things may subsist after this manner in some cases, but not in others. For there is something which is by nature despotic, something else which is adapted to kingly government, and something which is political, just and advantageous. But neither a tyrannical government, nor the degeneracies of other polities, are according to nature; for these are contrary to it. From what has been said, however, it is evident, that among similars and equals, it is neither advantageous nor just for one person to be the lord of all things, neither where there are no laws, but he exists as the law, nor where there are; nor for one good man to be the lord of the good; nor for one who is not good to be the lord of those who are not good; nor even for a man who is superior in virtue, except after a certain manner. But what the manner is must be described, though in a certain respect it has been already mentioned. In the first place, however, it must be determined what the multitude are who are best adapted to a kingly, what to an aristocratic, and what to a republican government. The multitude, therefore, which are adapted to a kingly government are such as are disposed by nature to bear the political rule of a family transcendent in virtue. But the multitude which are disposed to submit to an aristocratic government, are such as are naturally adapted to bear the rule of free men, whose superior virtue renders them worthy to have dominion over others. And the multitude adapted to a republican government, are a warlike people, formed by nature both to govern and be governed, by laws which admit the poorest citizen to share the honours of the republic, according to his desert. When, therefore, either a whole family, or some one of another family, shall happen so far to excel in virtue, as to surpass all other persons in the community, then it is just that this family should possess the kingly power, or that this one person should be the lord of all and the king. For as we have before observed, this is not only conformable to the justice which those who establish polities propose, whether they are aristocracies, oligarchies, or democracies; (for they all think the supreme power ought to be established according to excellence, though not the same excellence;) but it is also conformable to that which we have before mentioned. For it would not be decorous to kill, or banish, or ostracise such a one, nor would it be proper to let him govern only partially or in turn; since it is not natural for the part to surpass the whole. But this would happen to be the case if one who possessed this transcendency were to be governed by others. Hence it alone remains that such a one ought to be obeyed, and should possess the supreme authority, not partially but absolutely. And thus much may suffice concerning a kingdom, or kingly government, what differences it possesses, and whether it is or is not advantageous to cities, and to what cities it is advantageous, and in what manner.
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