210 SAINT THOMAS AQUINAS
CHAP. VIII.
g De regim. princ. i. 1, 2 Opp. 17. 161; cf. Baumann 121.
h cf. Summ. contra gent. iv. 76 Opp. 9. 513.
i De regim . princ. i. 3 ff. 161, &c.
mixed tradition of Hebrew and Christian ideas. He enriched it by proofs and lessons from classical history, but the stuff of his system remained the same as that current in the common speech of churchmen. It needed another classical influence to be brought to bear upon politics to raise them from a medley of empirical axioms to something approaching the character of a philosophical theory. This influence was found in the thirteenth century in the Politics of Aristotle: its first exponent is the greatest and profoundest teacher of the middle ages, saint Thomas Aquinas.
The Rule of Princes[1] to which Aquinas devoted a special treatise, appears to him by no means a necessary form of government. Under the guidance of Aristotle, he approaches the subject with an entire absence of prejudice for it or any other form. [2]The supreme power, he says, may be confided to many, to few, or to one; and each of these arrangements may be good or bad. [3]He raises a presumption on quite general grounds that the unity of society — and this is the main object of government — is best secured by its subjection to a single ruler; but an aristocracy or a government by the people itself he allows to be equally legitimate, though not so well adapted to the necessities of the state. It is not the form but the character of the constitution that makes it good or bad. [4]As monarchy is the most perfect form, so on the other hand its opposite, tyranny, is the most corrupt and abominable. Aquinas distinguishes, as minutely as
15 The four books De regimine principum which held their ground as the accepted textbook of political philosophy until the opening of modern history, are only in part the work of saint Thomas. His treatise is a fragment which breaks off in the course of the second book, and the remainder is the production in all probability of his disciple Ptolemy of Lucca: See Quétif and Echard, Scriptores Ordinis Praedicatorum, 1. 543; Paris 1719. With the help however of some others of Thomas's writings, and in particular of his commentary on Aristotle's Politics, we are enabled to fill up the most important gaps in his treatment of the subject and to gain a nearly complete view of his political theory. Dr. J. J. Baumann's Staatslehre des h. Thomas von Aquino 5 sq. (1873) contains a serviceable collection (in German) of the passages in Thomas's works, bearing upon the subject of polity.
