XXVIII. I am not surprized that some Princes have gone to this
extreme, but rather wonder that all have not proceeded to it. The
thirsty desire of domineering, which is never satiated, is natural
to the heart of man; and this principle which is born with us, in
Princes, is stimulated and inflamed by flattery. We frequently hear
them addressed, in terms which are exquisitely hyperbolical, some to
blazon the perfections of their characters, others those of their
persons. They represent to them their superiority in a manner, that
tends to persuade them, they are more than men, and that other people
are less. This ostentatious image of grandeur is very grateful to their
feelings, and therefore it is not wonderful, they should set it up
as an idol, for the people who are under them to offer as sacrifices
to, all they possess which is most valuable. Some politicians have
thought it expedient, in order to give Princes a higher idea of their
own excellence, and fill them with more exalted notions, to place
flatterers about their persons; and I have no doubt but this may
be proper, when you perceive them to be very pusillanimous. But in
general, the thing of most consequence in their education, ought to
be taking care to impress on their minds, such maxims only, as are
dictated by religion, virtue, and humanity. And this is the manner in
which they should be propounded to them.
XXIX. That a King is a man, as other men are, son like them, of the
same common father, equal by nature, and only unequal in fortune.
XXX. That this fortune, imagine it to be great as you will, he owes all
to God, who has power to place one of another race on the throne; and
no man, if he pleases to do it, has a right to find fault or complain
of injustice, even though he should raise to the rank of Majesty a
person of the most humble station in the kingdom, and reduce to the
lowest class, him, who the day before was seated on a throne.
XXXI. That so much the greater the idea of his own grandeur is, by so
much the greater ought his gratitude and thankfulness to be to the
Divine Majesty, who has conferred it upon him; and that in proportion
to the superiority of his rank, are his obligations to serve and obey
God as an example to other men.
XXXII. That God did not make the kingdom for the King, but the King
for the kingdom. Therefore the object of his government should not be
directed to support his own private interest or convenience, but that
of the republic. For this reason, Aristotle points out the essential
distinction between a King and a tyrant, that the first only attends to
his own convenience, the other to the public good.
XXXIII. That consequently, the expression used in edicts, that such is
the King’s pleasure, he having thought fit to order the thing specified
to be done for the advancement or good of his service, should be
understood to imply, that he is pleased with ordaining such things only
as are for the good of the public. It is the duty of the subjects to
obey the King; and it is the duty of the King to command such things
only, as are for the benefit and advantage of his subjects.
XXXIV. That as the subjects are obliged to obey and execute what
the King is pleased to direct, the King is obliged to order such
things only as are pleasing to God, and consistent with his laws and
commandments.
XXXV. That the power of ordering only what is right and just, does not
diminish his authority, but rather aggrandizes it; for although it is
impossible for God to do any act which is not right and just, he does
not on that account cease to be omnipotent.
XXXVI. That a King, having risen to the summit of human glory, cannot
ascend to a superior degree of altitude, but by the arduous path of
virtue; that is, he can only be greater by being better.
XXXVII. That the most difficult and most glorious part of the exercise
of the kingly office, consists, not in a Prince’s conquering new
kingdoms, but in his good government of that he possesses. A Courtier
in the presence of Augustus said, that Alexander, at thirty-two years
of age, upon reflecting that in a little time he should subjugate all
the world, was at a loss to think how he should employ himself when
that was done: _Alexander at that rate_, replied Augustus, _must have
been very simple; for the most arduous and difficult part of the work
remained still to be executed, which was, governing well the kingdoms
he had conquered._
XXXVIII. If we were to take an account of the Princes who were great
warriors, and of those who were eminent for their virtue, we should
find the number of the last much smaller than that of the first; so
that although virtue should not be so much admired in Kings as military
glory, its being more scarce, is sufficient to make it more valuable.
Flavius Vopiscus relates, that a buffoon, to express the smallness of
the number of the good Princes who had been known in he world, said,
the effigies of them all might be carved on a ring. As he talked of
idolatrous Kings, for he knew no others, he may be supposed to have
spoken the truth; but things are quite otherwise at present, although
the numbers of the warlike and political ones, may be reckoned in all
times to have exceeded those of the pious ones.
XXXIX. That as the subjects owe to their King their obedience and
respect, he owes to them his tender care and protection. A King has two
sorts of children, some as a man, others as a Prince; those of the one
sort are natural, those of the other political; but they are all his
subjects, and as such he ought to love them. The inhabitants of Sichem,
of whom Hamor was Prince, are called in scripture the children of Hamor.
XL. That this love should not impede, but rather stimulate him to
punish delinquents; because the greatest benefit a King can confer on
his subjects, is to root out from among them evil-doers.
XLI. That the effects of his love should be more felt by his subjects
at large, than by his ministers, and especially those who are nearest
his person; for to these, he should dispense the tokens of his regard,
in proportion to their merit; and it is of the utmost importance, that
he should not extend his esteem for them beyond those limits. It is
good that ministers should love their Prince; but I judge it would be
more beneficial to the public, that they should fear him. That kingdom
is in a most happy state, where the subjects fear the ministers, the
ministers the King, and the King God.
XLII. Those above all should experience him terrible, who are found
wanting to the truth in any informations they give him relating
to important public affairs, or even concerning private ones; for
there are few Princes, who would not wish to do what is most for the
advantage of their subjects; but it happens, that they fail to attain
this end, on account of the indirect and fallacious informations which
come to their ears.
XLIII. That in order to insure the receiving them pure, there is no
other method to be pursued, but that of admitting easy access to all
men; some would then remove the deceptions, which others had imposed;
or no one would venture to deceive, for fear that some other should
detect him. If any one arrives at the sole possession of the King’s
ear, he, without using further industry, becomes the sole master of
the King and his kingdom.
XLIV. That he should listen courteously to all who address him, but
should be more particularly gracious to those in humble stations of
life, because these, as more timorous and bashful, stand in most need
of encouragement to enable them to express themselves. Augustus, with a
most humane air, asked a man who approached him with fear and trembling
to deliver a petition, if he thought he was addressing himself
to a lion or a tiger. This courteous manner in a Prince, besides
conciliating the love of his subjects, facilitates to those who obtain
an audience, a clear and entire exposition of all they have to say; for
a tremulous tongue can never articulate plainly, and fear cuts off the
communication between the lips and the breast.
XLV. That he should shew himself so zealous a lover of justice, as even
for the sake of it, to dispense with his own interest or convenience;
and he should give the judges to understand, that whenever his concerns
come in question, and that any thing which is supposed to be his is
claimed by one of his subjects, if the merits of the case are not on
his side, they would not recommend themselves to him, by pronouncing
sentence in his favour. This was the great lesson, which, among others,
was given on his death-bed by the pious King Louis to his heir and
successor Philip. The Senescal Joinville, the beloved minister of that
Prince, relates the advice to have been conceived in the following
terms: _If any one shall have a dispute or litigation with you, shew
yourself favourably disposed to the suit of your opponent, till the
truth can with certainty be established. By pursuing this method, you
will ensure, that your ministers and counsellors will always act in
favour of justice._ A caution worthy to be written and preserved in
letters of gold.
XLVI. That whenever it is evidentally established, that some resolution
is necessary to be taken for the good of the public, maugre the
compassion, benignity, and love, which are so much recommended; it
should not be omitted to be carried into execution, on account of the
complaints or injury it may occasion to some particular people; for
they sometimes are not aware of the importance of the measure; and
sometimes it is also necessary, to suffer a grievance to be born by a
small part of a kingdom, for the good of the whole.
XLVII. That when he consults the lawyer, the divine, or the politician,
he should conceal the inclinations of his own mind, and hear their
answers with perfect indifference. If he does not act thus, but on the
contrary rewards him who coincides with his wishes, and frowns on the
man who speaks with christian freedom and integrity; the precaution of
a consultation will not remove from him the guilt of any miscarriage
that may happen; for it is very well known, that a King is never at a
loss for politicians, divines, and lawyers, to say that is right and
proper, which he is desirous of doing.
XLVIII. That in the end, he must one day die, and that at the instant
of his dissolution, he must appear upon a level with the most humble
sinner of the earth before the King of Kings, to give an account of all
his actions. I contemplate the appearance of a King at that tremendous
tribunal, in a terrible light. Private delinquents are charged with
here and there a homicide, and here and there a theft; but to the
account of an iniquitous King, homicides and robberies are charged by
thousands and by millions. In one unjust war which he commences, all
those who die on one side and the other have their deaths charged to
his account, which although they should be estimated at a few, will
always be found to amount to several thousands. All the diminutions
which the subjects of both kingdoms sustain in their properties, in
order to support the expences of the war, are imputed to him as the
author and cause of the mischief; and the number of people injured
amounting to millions, the account of his injustices amounts to
millions also.
XLIX. It appears just and proper to me, to instill into the minds of
Princes in their tender age, these and such like admonitions, taking
care not to propound them with that dryness, and in the bald and naked
shape, in which they appear in this writing; but observing to combine
and interweave them, into such conversations on political subjects,
as may naturally present themselves. In the doing this, all odious
magisterial affectation should be avoided, and the instruction should
be conveyed under the form, and habited in the dress of rational
amusement.
L. I am not ignorant, that if Princes are pusillanimous, it will be
necessary in various instances, in order to enlarge their minds, to
educate them with less severe maxims; but those who are appointed
to instruct them in their youth, need not be very attentive to this
consideration; for they may naturally conclude, that when their pupils
mount the throne, there will always be people enough at their elbows
ready to supply this defect.