  Wyclif's definition of civil dominium as “proprietary lordship in a viator over the goods of fortune fully according to human law” is centered not on legislative authority, but on the private property ownership enjoyed by the viator, or wayfarer, along life's path (De Civili Dominio III ch. 11,  p.178.9–17).[9]  This is because all civil dominium is based on the use of goods owned, which is the basis for all postlapsarian conceptions of justice (recall that for Wyclif, only God truly owns created things because creating a thing is necessary for owning it; hence, human beings are only lent created things and can use them justly, or unjustly in case they appropriate them for themselves). Before the Fall, our use of created goods was communal, unencumbered by the complexity that follows upon selfishness.  But now, Wyclif explains, there are three types of use: that directly consequent upon civil ownership, civil use without ownership, and evangelical use. The first two are natural results of the Fall, and the third is the result of Christ's Incarnation. Before the Incarnation, civil ownership and civil use were grounded in man-made laws designed primarily to regulate property ownership. These legal systems tended to have two general structures: they were either monarchies, as in most cases, or else they were aristocratic polities. The harmony of the aristocratic polity is certainly preferable because it most resembles the state enjoyed before the Fall; the benevolent aristocracy, as evidenced in the time of the Biblical judges, would foster the contemplative life, communalism, and an absence of corruptible governmental apparatus. 