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9

Literature of International Ethics

1. 'The true interest of everything is to conform to its own constitution and nature; and my nature owns reason and social obligation. Socially, as Antoninus, I have for my city and country Rome; as a man, the world.'^[1]

2. The mediaeval ideal^[2]—of the sacerdotium, as of Pope Hildebrand; of the imperium, as of Frederick Barbarossa; of the studium, in the thought of Aquinas, on one side, as well as in the thought of Dante,^[3] on the other side—is the unity and concord of the Christian Commonwealth, whether a

↑ Marcus Aurelius Antoninus, To Himself, Book vi, 44.
↑ It has been sympathetically and finely appreciated by Robertson, Regnum Dei (1901), with St. Augustine's De Civitate Dei as the central theme.
↑ Especially in his De Monarchia. Writing of the Commedia, Dean Church said: 'Lucretius had drawn forth the poetry of nature and its laws; Virgil and Livy had unfolded the poetry of the Roman Empire; St. Augustine, the still grander poetry of the history of the City of God; but none had yet ventured to weave into one the three wonderful threads.'—Dante (1878), with a translation of De Monarchia by F. J. Church. On the scheme of De Monarchia see pp. 88–90 and 93–7. See also Bryce, Holy Roman Empire, and Robertson, Regnum Dei.

The following extracts will show Dante's general standpoint. 'There is a certain proper operation of the whole body of human kind, for which this whole body of men in all its multitudes is ordered and constituted, but to which no one man, nor single family, nor single neighbourhood (vicinia), nor single city (civitas), nor particular kingdom (regnum particulare) can attain' (bk. i. iii). 'It is plain that the whole human race is ordered to gain some end. … There must, therefore, be one to guide and govern, and the proper title for this office is Monarch or Emperor. And so it is plain that Monarchy or the Empire is necessary for the welfare of the world' (bk. i. v.). 'And as the part is to the whole, so is the order of parts to the order of the whole (sic ordo partialis ad totalem). The part is to the whole, as to an end and highest good which is aimed at; and, there-

[1] Marcus Aurelius Antoninus, To Himself, Book vi, 44.

[2] It has been sympathetically and finely appreciated by Robertson, Regnum Dei (1901), with St. Augustine's De Civitate Dei as the central theme.

[p177-3] Especially in his De Monarchia. Writing of the Commedia, Dean Church said: 'Lucretius had drawn forth the poetry of nature and its laws; Virgil and Livy had unfolded the poetry of the Roman Empire; St. Augustine, the still grander poetry of the history of the City of God; but none had yet ventured to weave into one the three wonderful threads.'—Dante (1878), with a translation of De Monarchia by F. J. Church. On the scheme of De Monarchia see pp. 88–90 and 93–7. See also Bryce, Holy Roman Empire, and Robertson, Regnum Dei.

The following extracts will show Dante's general standpoint. 'There is a certain proper operation of the whole body of human kind, for which this whole body of men in all its multitudes is ordered and constituted, but to which no one man, nor single family, nor single neighbourhood (vicinia), nor single city (civitas), nor particular kingdom (regnum particulare) can attain' (bk. i. iii). 'It is plain that the whole human race is ordered to gain some end. … There must, therefore, be one to guide and govern, and the proper title for this office is Monarch or Emperor. And so it is plain that Monarchy or the Empire is necessary for the welfare of the world' (bk. i. v.). 'And as the part is to the whole, so is the order of parts to the order of the whole (sic ordo partialis ad totalem). The part is to the whole, as to an end and highest good which is aimed at; and, there-

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