A discourse to an unlearned prince (1-5)

Who then shall have power to govern a prince? The law, without doubt; which (as Pindar saith) is the king of mortal and immortal beings; which is not written without in books nor engraven on wood or stone, but is a clear reason imprinted in the heart, always residing and watching therein, and never suffering the mind to be without government. The king of Persia indeed commanded one of his lords that lay in the same chamber to attend

him every morning, and to sound these words in his ears: Arise, O king! and take care of those affairs and duties that Oromasdes requires of thee. But a wise and prudent. prince hath such a monitor within his breast as always prompts and admonishes him to the same effect. It was a saying of Polemon, that Love was the minister of the Gods, appointed to take care of the education of youth; but it might be more truly affirmed, that princes are the administrators of the divine power, for the safety and protection of mankind, to distribute part of those goods that God bestows on men, and to reserve part for themselves.

Dost thou behold the vast and azure sky,

How in its liquid arms the earth doth lie?

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The air indeed disperses the first principles of convenient seeds, but the earth causeth them to spring forth; some grow and thrive by the means of moderate and refreshing showers, some delight in gentle breezes of wind, and some are cherished by the influences of the moon and stars; but it is the sun that perfects and beautifies all, inspiring them with the principle of mutual sympathy and love. Nevertheless, all these so many and so great benefits, that are the effects of the divine munificence and liberality, cannot be enjoyed or duly made use of, without a law, justice, and a prince; for justice is the end of the law, the law is the prince’s work, and the prince is the image of God, that disposeth all things. He doth not stand in need of a Phidias, a Polycletus, or a Myro; but by the practice of virtue makes himself most like the divine nature, and becomes a most delectable object to God and man. For as God hath placed the sun and moon in heaven, as manifest tokens of his power and glory, so the majesty of a prince is resplendent on earth, as he is his representative and vicegerent, Who doth like God most righteous laws dispense.[*] I mean such a one as believes that the likeness of God is found in wisdom and understanding, not in the sceptre, the thunderbolt, or the trident, with which symbols of Deity some have vainly caused themselves to be carved or painted, thereby exposing their egregious folly to the world, in affecting that which they are not able to attain to. For God cannot but be incensed against those that presume to imitate him in producing thunder, lightnings, and sunbeams; but if any strive to emulate his goodness and mercy, being well pleased with their endeavors, he will assist them, and will endue them with his order, justice, truth, and gentleness, than which nothing can be more sacred and pure,—not fire, not light, nor the course of the sun, not the rising and setting of the stars, nor even eternity and immortality itself. For God is not only happy by reason of the duration of his being, but because of the excellency of his virtue; this is properly divine and transcendent, and that is also good which is governed by it.

Anaxarchus endeavoring to comfort Alexander, who was very much afflicted for the murder he had committed on the person of Clitus, told him, that justice and right sat as assistants by the throne of Jupiter, so that whatsoever was done by a king might be accounted lawful and just; but by this means he indiscreetly prevented his repentance, and encouraged him to attempt the committing the like crimes again. But if we may be permitted to guess at these matters, Jupiter hath not Justice for an assessor or counsellor, but is himself Justice and Right, and the original and perfection of all laws. Therefore the ancients devised and taught these things, that they might thereby show that even Jupiter himself could not rule well without Justice; for she is (according to Hesiod) a pure and undefiled virgin, and the companion of Modesty, Reverence, Chastity, and Simplicity; hence kings are called reverent, for they ought to be most reverent who fear least.

But a prince ought to be more afraid of doing than of suffering ill; for the former is the cause of the other; and this is a noble and generous sort of fear, well becoming a prince, to be solicitous lest any harm should befall his subjects unawares:

As faithful dogs, surprised with sudden fear,

When once they see the savage beasts appear,

Not of themselves, but of their flocks take care.

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Epaminondas, when on a certain festival day the Thebans gave themselves up wholly to drinking and carousing, went about alone and viewed the arsenal and the walls of the city, saying, that he was sober and vigilant that others might have liberty to be drunk and to sleep. And Cato at Utica, when he had called together by proclamation all his soldiers that had escaped the slaughter to the seaside, caused them to embark in ships; and having prayed for their prosperous voyage, returned home and killed himself, leaving an example to princes, whom they ought to fear and what they ought to contemn. On the other hand, Clearchus, king of Pontus, creeping into a chest, slept therein like a snake. And Aristodemus lay with his concubine in a bed placed in an upper room over a trap-door, her mother removing the ladder as soon as they were got up, and bringing it again in the morning. How then, think you, did he fear to be seen in the theatre, in the judgment-hall, in the court, or at a feast, who had turned his bed-chamber into a prison? For indeed good princes are possessed with fear for their subjects, but tyrants with fear of them; insomuch that their timorousness increaseth with their power, since the more people they have under their dominion, so much the more objects they see of dread and terror.