Political Precepts (29-30)

That is of all loves the strongest and divinest, which is by cities and states borne to any man for his virtue. But those false-named honors and false testimonials of amity, which have their rise from stage-plays, largesses, and fencings, are not unlike the flatteries of whores; the people always with smiles bestowing an unconstant and short-lived glory on him that presents them and gratifies them.

He therefore who said, the people were first overthrown by him which first bestowed largesses on them, very well understood that the multitude lose their strength, being rendered weaker by receiving. But these bestowers must also know that they destroy themselves, when, purchasing glory at great expenses, they make the multitude haughty and arrogant, as having it in their power to give and take away some very great matter.

Yet are we not therefore to act sordidly in the distribution of honorary presents, when there is plenty enough. For the people more hate a rich man who gives nothing of his own, than they do a poor man that robs the public treasury; attributing the former to pride and a contempt of them, but the latter to necessity. First, therefore, let these largesses be made gratis, for so they more oblige the receivers, and strike them with admiration; then, on some occasion that has a handsome and laudable pretence, with the honor of some God wholly drawing the people to devotion; for so there is at the same time bred in them a strong apprehension and opinion that the Deity is great and venerable, when they see those whom they honor and highly esteem so bountifully and readily expending their wealth upon his honor. As therefore Plato forbade

young men who were to be liberally educated to learn the Lydian and Phrygian harmony,—one of which excites the mournful and melancholy part of our soul, whilst the other increases its inclination to pleasure and sensual delight,— so do you, as much as possibly you can, drive out of the city all such largesses as either foster and cherish brutality and savageness, or scurrility and lasciviousness; and if that cannot be, at least shun them, and oppose the many when they desire such spectacles; always making the subjects of our expenses useful and modest, having for their end what is good and necessary, or at least what is pleasant and acceptable, without any prejudice or injury.