Chapter 8

As in natural bodies those things are not admitted to be parts of them without which the whole would not exist, so also it is evident that in a political state everything that is necessary thereunto is not to be considered as a part of it, nor any other community from whence one whole is made; for one thing ought to be common and the same to the community, whether they partake of it equally or unequally, as, for instance, food, land, or the like; but when one thing is for the benefit of one person, and another for the benefit of another, in this there is nothing like a community, excepting that one makes it and the other uses it; as, for instance, between any instrument employed in making any work, and the workmen, as there is nothing common between the house and the builder, but the art of the builder is employed on the house. Thus property is necessary for states, but property is no part of the state, though many species of it have life; but a city is a community of equals, for the purpose of enjoying the best life possible: but the happiest life is the best which consists in the perfect practice of virtuous energies: as therefore some persons have great, others little or no opportunity of being employed in these, it is evident that this is the cause of the difference there is between the different cities and communities there are to be found; for while each of these endeavour to acquire what is best by various and different means, they give [1328b] rise to different modes of living and different forms of government. We are now to consider what those things are without which a city cannot possibly exist; for what we call parts of the city must of necessity inhere in it: and this we shall plainly understand, if we know the number of things necessary to a city: first, the inhabitants must have food: secondly, arts, for many instruments are necessary in life: thirdly, arms, for it is necessary that the community should have an armed force within themselves, both to support their government against those of their own body who might refuse obedience to it, and also to defend it from those who might attempt to attack it from without: fourthly, a certain revenue, as well for the internal necessities of the state as for the business of war: fifthly, which is indeed the chief concern, a religious establishment: sixthly in order, but first of all in necessity, a court to determine both criminal and civil causes. These things are absolutely necessary, so to speak, in every state; for a city is a number of people not accidentally met together, but with a purpose of ensuring to themselves sufficient independency and self-protection; and if anything necessary for these purposes is wanting, it is impossible that in such a situation these ends can be obtained. It is necessary therefore that a city should be capable of acquiring all these things: for this purpose a proper number of husbandmen are necessary to procure food, also artificers and soldiers, and rich men, and priests and judges, to determine what is right and proper.

In natural bodies, not everything necessary for the whole to exist is considered a part of that whole. The same is clearly true of a political state, or any other community that forms a single whole. Not everything necessary for a community is a part of it. A community must share something common to all its members, whether they share it equally or unequally. This shared thing might be food, land, or something similar. But when one thing serves one person and another serves someone else, there is no community between them. Their only connection may be that one makes something and the other uses it. Consider, for example, the relationship between a tool used to make something and the worker who uses it. Likewise, a house and its builder have nothing in common. The builder simply applies the art of building to the house. Thus, property is necessary for states, but property is not part of the state, although many kinds of property are living beings. A city, however, is a community of equals whose purpose is to enjoy the best possible life. The best life is the happiest, and happiness consists in the full exercise of virtue. Some people have great opportunities to exercise virtue, while others have little or none. Clearly, this difference explains the differences among the various cities and communities. Each seeks what is best through various and different means. These efforts produce [1328b] different ways of life and different forms of government. We must now consider what a city cannot exist without. Whatever we call parts of a city must necessarily be present in it. We will understand this clearly if we identify all the things a city needs. First, the inhabitants must have food. Second, they need skilled trades, because life requires many tools. Third, they need weapons. The community must have an armed force of its own to uphold its government against members who might refuse obedience. This force must also defend the community against those who might attack it from outside. Fourth, the state needs a certain amount of revenue, both for its internal needs and for war. Fifth, and indeed its chief concern, the state needs an organized system of religious worship. Sixth in order, but first in necessity, it needs a court to decide both criminal and civil cases. These things are, so to speak, absolutely necessary in every state. A city is not a group of people brought together by chance. Its people come together to secure sufficient self-sufficiency and protection for themselves. If anything necessary for these purposes is missing, they cannot achieve these aims. A city must therefore be able to acquire all these things. For this purpose, it needs enough farmers to provide food, as well as craftspeople, soldiers, wealthy people, and priests. It also needs judges to determine what is right and proper.