As, however, in other particulars which have a natural subsistence, those things are not the parts of the whole composition, without which the whole would not exist, so, likewise, it is evident that neither are those things to be considered as the parts of a city which are necessary to the existence of cities, nor of any other community, from whence one certain genus is produced. For there ought to be one and the same common thing in the participants, whether they partake of it equally or unequally; whether, for instance, this is food, or the quantity of land, or any thing else of the like kind. But when one thing subsists for the sake of this thing, but another thing is that for the sake of which it subsists, in these there is nothing common; but to make pertains to the one, and to receive to the other. I mean, for instance, such as every instrument is with reference to the work effected by it, and to the artificers [that employ the instrument]. For there is nothing common between a house and the builder of it, but the art of the builder is for the sake of the house. Hence, cities, indeed, require property; but property is no part of a city. But many animated natures are the parts of property. A city, however, is a certain community of similars, and exists for the sake of a life which is the best possible. But since felicity is the best of things; and this is the energy, and a certain perfect use of virtue; and since it may so happen, that some are able to partake of it, but others only in a small degree, or not at all; it is evident that this is the cause of the existence of species and differences in a city, and of the many forms of polities. For while each of these pursues felicity in a different manner, and through different means, they produce different lives and polities. We must consider, however, how many those things are without which a city cannot subsist. For what we call the parts of a city will necessarily be inexistent in these. The number of works, therefore, must be assumed; for from these they will be evident. In the first place, then, it is necessary there should be food; and in the second place, arts; for many instruments are requisite for the purposes of life. But in the third place, there must be arms. For it is necessary that the community should have an armed force within themselves, both for the purpose of supporting the government against those who refuse to obey it, and of defending it against those who may endeavour to injure it from without. Farther still, a certain abundance of money is requisite, as well for the internal necessities of the state, as for the purposes of war. In the fifth place, and which indeed ranks as the first thing, an attention to divinity is requisite which is called a religious establishment. But the sixth thing, and which is the most necessary of all, is a court to determine both criminal and civil causes. These, therefore, are the works which every city, as I may say, requires. For a city is not a casual multitude of people, but as we have said, it is a multitude sufficient to itself for the purposes of life. If, however, any thing necessary for the attainment of this end is wanting, it is simply impossible that this community should be sufficient to itself. It is necessary, therefore, that a city should derive its subsistence from these works. Hence, it is requisite that there should be a multitude of husbandmen who procure food, and artificers and soldiers, rich men and priests, and judges to determine what is necessary and advantageous.
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