Monarchia (I, vi, 1-4)

(1) Et sicut se habet pars ad totum, sic ordo partialis ad totalem. Pars ad totum se habet sicut ad finem et optimum: ergo et ordo in parte ad ordinem in toto, sicut ad finem et optimum. Ex quo habetur quod bonitas ordinis partialis non excedit bonitatem totalis ordinis, sed magis e converso. (1) And as a part stands in relation to the whole, so the order in a part stands to the order in the whole. A part stands in relation to the whole as to its end and perfection: therefore the order in a part stands to the order in the whole as to its end and perfection. From this it can be deduced that the goodness of the order in a part does not exceed the goodness of the order in the whole, but rather the reverse.
(2) Cum ergo duplex ordo reperiatur in rebus, ordo scilicet partium inter se, et ordo partium ad aliquod unum quod non est pars, sicut ordo partium exercitus inter se et ordo earum ad ducem, ordo partium ad unum est melior tanquam finis alterius: est enim alter propter hunc, non e converso. (2) Now since there are two kinds of order observable in things, i.e. the order which relates part to part, and the order which relates the parts to some other entity which is not a part (thus the component parts of an army are interrelated one to another, and they are related to their commander), the order of the parts in relation to that single entity is better, for it constitutes the end or purpose of their interrelationship; their interrelationship exists for the sake of their relationship to the single entity, and not vice versa.
(3) Unde si forma huius ordinis reperitur in partibus humane multitudinis, multo magis debet reperiri in ipsa multitudine sive totalitate per vim sillogismi premissi, cum sit ordo melior sive forma ordinis; sed reperitur in omnibus partibus humane multitudinis, ut per ea que dicta sunt in capitulo precedenti satis est manifestum: ergo et in ipsa totalitate reperiri debet. (3) So if this second kind of order is discernible in the constituent parts which make up the human race, then with all the more reason must it be observable (by the force of our earlier syllogism) in the human race considered as a whole or totality, given that it is a better order or kind of order; but it is found in all the parts which make up the human race, as is quite clear from what was said in the previous chapter: therefore it must be observable in the totality.
(4) Et sic omnes partes prenotate infra regna et ipsa regna ordinari debent ad unum principem sive principatum, hoc est ad Monarcham sive Monarchiam. (4) And thus all the parts we have enumerated which are lower than kingdoms, and those kingdoms themselves, must be ordered to one ruler or one rule, that is to a monarch or monarchy.