<strong>Althusius</strong>_0002 9/10/05 4:09 PM vices contrary to each type of association be explained and subjoined as inferences thereto, and that precepts are illustrated by them, as I have done in appropriate places. But to propose precepts about the vices, defects, and faults of association, or about symbiotic evil, is altogether alien to that political art we profess. Were this not so, political art would be twofold, one part pertaining to symbiotic good and the other to symbiotic evil. And these two parts would have two ends each contrary to each other. The logicians and methodists discuss this matter more fully. [§ 84] Nor can I here approve the opinion of Bartholomaeus Keckermann 16 and Philip Hoenonius, 17 who think that in politics the types of supreme magistrate are first to be taught, then the mixed state constituted from the three types that we have discussed, and only then the provinces and cities. This conflicts with the law of method. For it cannot be denied that provinces are constituted from villages and cities, and <strong>com</strong>monwealths and realms from provinces. Therefore, just as the cause by its nature precedes the effect and is more perceptible, and just as the simple or primary precedes in order what has been <strong>com</strong>posed or derived from it, so also villages, cities, and provinces precede realms and are prior to them. For this is the order and progression of nature, that the conjugal relationship, or the domestic association of man and wife, is called the beginning and foundation of human society. From it are then produced the associations of various blood relations and in-laws. From them in turn <strong>com</strong>e the sodalities and collegia, out of the union of which arises the <strong>com</strong>posite body that we call a village, town, or city. And these symbiotic associations as the first to develop can subsist by themselves even without a province or realm. However, as long as they are not united in the associated and symbiotic universal body of a province, <strong>com</strong>monwealth, or realm, they are deprived of many of the advantages and necessary supports of life. It is necessary, therefore, that the doctrine of the symbiotic life of families, kinship associations, collegia, cities, and provinces precede the doctrine of the realm or universal symbiotic association that arises from the former associations and is <strong>com</strong>posed of them. In practice, however, all these associations are to be joined together for the <strong>com</strong>mon welfare of the symbiotes both individually and corporately. For the public association cannot exist without the private and domestic association. Both are necessary and useful in order that we may live advantageously. … [§ 85] I do not think that special doctrine is necessary for the particular political state, although other modern writers disagree. For although political art is general, it always and everywhere agrees with and can be ac<strong>com</strong>modated to every particular and special place, time, and people. This is so even though various and separate realms often use laws of their own differing from those of others in some matters. What else are the dukedom, principate, lordship, dynasty, county, landgraviate, mark, and the like, or what else can they be, except provinces, members, orders, and estates of the realm to which they belong? Even if they sometimes use laws that are peculiar to them and differ legitimately from those of the rest of the realm, they are still provinces of the realm. 18 [§ 86] Nor have I wanted to define the political types so far as their establishment, increase, extension, and conservation are concerned. The same principles apply to the establishment, increase, extension, and conservation of polities. For the <strong>com</strong>monwealth is conserved and extended by the same arts by which it is constituted, as our definition of politcs sufficiently explains. 19 Endnotes [1] William Barclay, The Kingdom and the Regal Power, III, 4. [2] [Fernando Vásquez, Illustrium controversiarum, I, 23; Friedrich Pruckmann, De regalibus, 4, 7; 18, 64; 33, 20; Digest XXVIII, 4, 3; Code I, 2, 5; I, 14, 8; IV, 13, 5; VI, 37, 10. [3] [4] [5] Chapters XVIII, XXVII, and XXXII. Code I, 14, 4. [Does <strong>Althusius</strong> have Hebrews 6:18, which is non-Pauline, in mind?] [6] See Fernando Vásquez, Illustrium controversiarum, I, 15; I, 26, 22; I, 45; Diego Covarruvias, Variarum resolutionum, III, 6, 8; Arius Pinellus, De rescindenda venditione, 1, 2, 25 f.; Bartolus, Commentarii (Digest IV, 4, 38), where he says “Great is Caesar, but greater is reason and truth”; Friedrich Pruckmann, De regalibus, 3. [7] [This is an allusion to an old physiology in which four fluids ( humores)—blood, phlegm, choler (yellow bile), and melancholy (black bile)—were understood to enter the body and determine by their relative proportions therein the health and disposition ( humor, pl. humores) of the person.] http://oll.libertyfund.org/Home3/EBook.php?recordID=0002 Page 124 of 132
<strong>Althusius</strong>_0002 9/10/05 4:09 PM [8] Variarum juris, II, 4. [9] See Chapter XIX above for the mixture that I have considered to be the best. This kind is thought to have existed in the Spartan <strong>com</strong>monwealth. See Niels Krag, De republica Lacedaemoniorum, 4; Caspar Contarini, De republica Venetorum, I; Laelius Zecchus, De principe, I, 4; Hermann Kirchner, Respublica, disp. 3, 7. [10] Systema disciplinae politicae, II, 4. [11] Petrus Gregorius, De republica, V, 3 f.; Jean Bodin, The Commonweale, VI, 4; Melchior Junius, <strong>Politica</strong>rum quaestionum, I, quest. 4; Jacob Simanca, De republica, III, 2 f.; Sir Thomas More, Utopia, I, 2; Justus Lipsius, Politicorum sive civilis a a doctrinae, II, 2; Aristotle, Politics, 1310 39–1313 17. [12] [13] Genesis, 11 f. Numbers 11; 16; Exodus 18; 24; Joshua 1; Deuteronomy 17. a a [14] Aristotle, <strong>Politica</strong>, 1310 39–1313 17; Melchior Junius, <strong>Politica</strong>rum quaestionum, I, quest. 4; Philip Beroald, De optimo statu; Francesco Patrizi, De regno, I, tit. 3; Jean Bodin, The Commonweale, II, 2; Vincent Castellani, De officio regis, I, 1; Matthew Scholasticus, De vero et christiano principe, I, 5. [15] [science.] [16] [ Systema disciplinae politicae. ] [17] [ Disputationum politicarum. ] [18] [19] As we have said above in Chapter VIII. Chapter I. Collation Of This Translation With The 1614 Edition Latin titles are chapter headings of the 1614 edition. Roman numerals refer to chapters, arabic numerals to the numbered sections into which <strong>Althusius</strong> divided his chapters. Three dots indicate untranslated material within the numbered section they precede and/or follow. However, deletions by the translator of mere references to other writings are not so designated. A section number sometimes will be repeated to indicate additional translated material following a deletion within that numbered section (e.g., §46 …; §46 … in The Family in the collation below). Semicolons indicate the end of segments of the Latin text that have been selected for translation according to the objectives set forth in the Translator’s Introduction, namely, “to retain in <strong>Althusius</strong>’ own words the <strong>com</strong>plete basic structure of his political thought as it finds expression in the <strong>Politica</strong>, and furthermore to include the chief arguments by which he clarified his position in relation to those of his contemporaries” (page xxix above). I The General Elements Of Politics I De generalibus affectionibus <strong>Politica</strong>e: § §1–39. II–III The Family II De privata domesticae et naturulis consociationis <strong>com</strong>municatione, ejusque specie priore, niminum de consociatione conjugali: § §1– 6; §12 …; § §13–16; § §37–38; § §40–42 …; §43 …; §44 …; §45 …; §46 …; §46. … III De consociatione propinquorum: § §1–2; … §16 …; §18; § §20–21 …; § §23–24 …; § §27–28 …; §34 …; §35 …; §36 …; §37 …; §42 IV http://oll.libertyfund.org/Home3/EBook.php?recordID=0002 Page 125 of 132