a theologico-political treatise [part iv]-第6章
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heart determines to obey another's commands； and consequently the firmest
dominion belongs to the sovereign who has most influence over the minds of
his subjects； if those who are most feared possessed the firmest dominion；
the firmest dominion would belong to the subjects of a tyrant； for they are
always greatly feared by their ruler。 （12） Furthermore； though it is
impossible to govern the mind as completely as the tongue； nevertheless
minds are； to a certain extent； under the control of the sovereign； for he
can in many ways bring about that the greatest part of his subjects should
follow his wishes in their beliefs； their loves； and their hates。 （13）
Though such emotions do not arise at the express command of the sovereign
they often result （as experience shows） from the authority of his power； and
from his direction ； in other words； in virtue of his right； we may；
therefore； without doing violence to our understanding； conceive men who
follow the instigation of their sovereign in their beliefs； their loves；
their hates； their contempt； and all other emotions whatsoever。
（17：14） Though the powers of government； as thus conceived； are sufficiently
ample； they can never become large enough to execute every possible wish of
their possessors。 （15） This； I think； I have already shown clearly enough。
（16） The method of forming a dominion which should prove lasting I do not；
as I have said； intend to discuss； but in order to arrive at the object I
have in view； I will touch on the teaching of Divine revelation to Moses in
this respect； and we will consider the history and the success of the Jews；
gathering therefrom what should be the chief concessions made by sovereigns
to their subjects with a view to the security and increase of their
dominion。
＇17：2＇ （17） That the preservation of a state chiefly depends on the
subjects' fidelity and constancy in carrying out the orders they receive； is
most clearly taught both by reason and experience； how subjects ought to be
guided so as best to preserve their fidelity and virtue is not so obvious。
（18） All； both rulers and ruled； are men； and prone to follow after their
lusts。 （19） The fickle disposition of the multitude almost reduces those who
have experience of it to despair； for it is governed solely by emotions； not
by reason： it rushes headlong into every enterprise； and is easily corrupted
either by avarice or luxury： everyone thinks himself omniscient and wishes
to fashion all things to his liking； judging a thing to be just or unjust；
lawful or unlawful； according as he thinks it will bring him profit or loss：
vanity leads him to despise his equals； and refuse their guidance： envy of
superior fame or fortune （for such gifts are never equally distributed）
leads him to desire and rejoice in his neighbour's downfall。 （20） I need
not go through the whole list； everyone knows already how much crime。
results from disgust at the present … desire for change； headlong anger；
and contempt for poverty … and how men's minds are engrossed and kept
in turmoil thereby。
（17：21） To guard against all these evils； and form a dominion where no room
is left for deceit； to frame our institutions so that every man； whatever
his disposition； may prefer public right to private advantage； this is the
task and this the toil。 （22） Necessity is often the mother of invention； but
she has never yet succeeded in framing a dominion that was in less danger
from its own citizens than from open enemies； or whose rulers did not fear
the latter less than the former。 （23） Witness the state of Rome； invincible
by her enemies； but many times conquered and sorely oppressed by her own
citizens； especially in the war between Vespasian and Vitellius。 （24） （See
Tacitus； Hist。 bk。 iv。 for a description of the pitiable state of the city。）
（17：25） Alexander thought prestige abroad more easy to acquire than prestige
at home； and believed that his greatness could be destroyed by his own
followers。 （26） Fearing such a disaster； he thus addressed his friends：
〃Keep me safe from internal treachery and domestic plots； and I will front
without fear the dangers of battle and of war。 （27） Philip was more secure
in the battle array than in the theatre： he often escaped from the hands of
the enemy； he could not escape from his own subjects。 （28） If you think over
the deaths of kings； you will count up more who have died by the assassin
than by the open foe。〃 （Q。 Curtius； chap。 vi。）
（17：29） For the sake of making themselves secure； kings who seized the
throne in ancient times used to try to spread the idea that they were
descended from the immortal gods； thinking that if their subjects and the
rest of mankind did not look on them as equals； but believed them to be
gods； they would willingly submit to their rule； and obey their commands。
（30） Thus Augustus persuaded the Romans that he was descended from AEneas；
who was the son of Venus； and numbered among the gods。 （31） 〃He wished
himself to be worshipped in temples； like the gods； with flamens and
priests。〃 （Tacitus； Ann。 i。 10。）
（17：32） Alexander wished to be saluted as the son of Jupiter； not from
motives of pride but of policy； as he showed by his answer to the invective
of Hermolaus： 〃It is almost laughable；〃 said he； that Hermolaus asked me to
contradict Jupiter； by whose oracle I am recognized。 （33） Am I responsible
for the answers of the gods？ （34） It offered me the name of son；
acquiescence was by no means foreign to my present designs。 （35） Would that
the Indians also would believe me to be a god！ （36） Wars are carried through
by prestige； falsehoods that are believed often gain the force of truth。〃
（Curtius； viii；。 Para； 8。） （37） In these few words he cleverly contrives to
palm off a fiction on the ignorant； and at the same time hints at the motive
for the deception。
（17：38） Cleon； in his speech persuading the Macedonians to obey their king；
adopted a similar device： for after going through the praises of Alexander
with admiration； and recalling his merits； he proceeds； 〃the Persians are
not only pious； but prudent in worshipping their kings as gods： for kingship
is the shield of public safety；〃 and he ends thus； 〃I； myself； when the king
enters a banquet hall； should prostrate my body on the ground； other men
should do the like； especially those who are wise 〃 （Curtius； viii。
Para。 66）。 （39） However； the Macedonians were more prudent … indeed； it is
only complete barbarians who can be so openly cajoled； and can suffer
themselves to be turned from subjects into slaves without interests of their
own。 （40） Others； notwithstanding； have been able more easily to spread the
belief that kingship is sacred； and plays the part of God on the earth； that
it has been instituted by God； not by the suffrage and consent of men； and
that it is preserved and guarded by Divine special providence and aid。
（41） Similar fictions have been promulgated by monarchs； with the object of
strengthening their dominion； but these I will pass over； and in order to
arrive at my main purpose； will merely recall and discuss the teaching on
the subject of Divine revelation to Moses in ancient times。
＇17：3＇ （42） We have said in Chap。 V。 that after the Hebrews came up out of
Egypt they were not bound by the law and right of any other nation； but were
at liberty to institute any new rites at their pleasure； and to occupy
whatever territory they chose。 （43） After their liberation from the
intolerable bondage of the Egyptians； they were bound by no covenant to any
man； and； therefore； every man entered into his natural right； and was free
to retain it or to give it up； and transfer it to another。 （44） Being； then；
in the state of nature； they followed
