a theologico-political treatise [part iv]-第9章
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rights of each tribe。 （101） Perhaps we shall be asked who elected the
successors to the captains of each tribe； on this point I can gather no
positive information in Scripture； but I conjecture that as the tribes were
divided into families； each headed by its senior member； the senior of all
these heads of families succeeded by right to the office of captain； for
Moses chose from among these seniors his seventy coadjutors； who formed with
himself the supreme council。 （102） Those who administered the government
after the death of Joshua were called elders； and elder is a very common
Hebrew expression in the sense of judge； as I suppose everyone knows；
however； it is not very important for us to make up our minds on this point。
（103） It is enough to have shown that after the death of Moses no one man
wielded all the power of a sovereign； as affairs were not all managed by one
man； nor by a single council； nor by the popular vote； but partly by one
tribe； partly by the rest in equal shares； it is most evident that the
government； after the death of Moses； was neither monarchic； nor
aristocratic； nor popular； but； as we have said； Theocratic。
（104） The reasons for applying this name are：
（17：105） I。 Because the royal seat of government was the Temple； and in
respect to it alone； as we have shown； all the tribes were fellow…citizens；
（106） II。 Because all the people owed allegiance to God； their supreme
Judge； to whom only they had promised implicit obedience in all things。
（17：107） III。 Because the general…in…chief or dictator； when there was need
of such； was elected by none save God alone。 （108） This was expressly
commanded by Moses in the name of God （Deut。 xix：15）； and witnessed by the
actual choice of Gideon； of Samson； and of Samuel； wherefrom we may conclude
that the other faithful leaders were chosen in the same manner； though it is
not expressly told us。
（17：109） These preliminaries being stated； it is now time to inquire the
effects of forming a dominion on this plan； and to see whether it so
effectually kept within bounds both rulers and ruled； that the former were
never tyrannical and the latter never rebellious。
（17：110） Those who administer or possess governing power； always try to
surround their high…handed actions with a cloak of legality； and to persuade
the people that they act from good motives； this they are easily able to
effect when they are the sole interpreters of the law； for it is evident
that they are thus able to assume a far greater freedom to carry out their
wishes and desires than if the interpretation if the law is vested in
someone else； or if the laws were so self…evident that no one could be in
doubt as to their meaning。 ＇17：8＇ （111） We thus see that the power of evil…
doing was greatly curtailed for the Hebrew captains by the fact that the
whole interpretation of the law was vested in the Levites （Deut。 xxi：5）；
who； on their part； had no share in the government； and depended for all
their support and consideration on a correct interpretation of the laws
entrusted to them。 （112） Moreover； the whole people was commanded to come
together at a certain place every seven years and be instructed in the law
by the high…priest； further； each individual was bidden to read the book of
the law through and through continually with scrupulous care。 （Deut。 xxxi：9；
10； and vi：7。） （113） The captains were thus for their own sakes bound to
take great care to administer everything according to the laws laid down；
and well known to all； if they； wished to be held in high honour by； the
people； who would regard them as the administrators of God's dominion； and
as God's vicegerents； otherwise they could not have escaped all the
virulence of theological hatred。 （114） There was another very important
check on the unbridled license of the captains； in the fact； that the army
was formed from the whole body； of the citizens； between the ages of twenty
and sixty； without exception； and that the captains were not able to hire
any foreign soldiery。 （115） This I say was very； important； for it is well
known that princes can oppress their peoples with the single aid of
the soldiery in their pay； while there is nothing more formidable to them
than the freedom of citizen soldiers； who have established the freedom and
glory of their country； by their valour； their toil； and their blood。 （116）
Thus Alexander； when he was about to make wax on Darius； a second time；
after hearing the advice of Parmenio； did not chide him who gave the advice；
but Polysperchon； who was standing by。 （117） For； as Curtius says
（iv。 Para。 13）； he did not venture to reproach Parmenio again after having
shortly； before reproved him too sharply。 （118） This freedom of the
Macedonians； which he so dreaded； he was not able to subdue till after the
number of captives enlisted in the army； surpassed that of his own people：
then； but not till then； he gave rein to his anger so long checked by； the
independence of his chief fellow…countrymen。
（17：119） If this independence of citizen soldiers can restrain the princes
of ordinary states who are wont to usurp the whole glory of victories； it
must have been still more effectual against the Hebrew captains； whose
soldiers were fighting； not for the glory of a prince； but for the glory of
God； and who did not go forth to battle till the Divine assent had been
given。
（17：120） We must also remember that the Hebrew captains were associated only
by the bonds of religion： therefore； if any one of them had transgressed；
and begun to violate the Divine right； he might have been treated by the
rest as an enemy and lawfully subdued。
（17：121） An additional check may be found in the fear of a new prophet
arising； for if a man of unblemished life could show by certain signs that
he was really a prophet； he ipso facto obtained the sovereign right to rule；
which was given to him； as to Moses formerly； in the name of God； as
revealed to himself alone； not merely through the high priest； as in the
case of the captains。 （122） There is no doubt that such an one would easily
be able to enlist an oppressed people in his cause； and by trifling signs
persuade them of anything he wished： on the other hand； if affairs were well
ordered； the captain would be able to make provision in time； that the
prophet should be submitted to his approval； and be examined whether he were
really of unblemished life； and possessed indisputable signs of his mission：
also； whether the teaching he proposed to set forth in the name of the Lord
agreed with received doctrines； and the general laws of the country； if his
credentials were insufficient； or his doctrines new； he could lawfully be
put to death； or else received on the captain's sole responsibility and
authority。
（17：123） Again； the captains were not superior to the others in nobility or
birth； but only administered the government in virtue of their age and
personal qualities。 （124） Lastly； neither captains nor army had any reason
for preferring war to peace。 （125） The army； as we have stated； consisted
entirely of citizens； so that affairs were managed by the same persons both
in peace and war。 （126） The man who was a soldier in the camp was a citizen
in the market…place； he who was a leader in the camp was a judge in the law
courts； he who was a general in the camp was a ruler in the state。 （127）
Thus no one could desire war for its own sake； but only for the sake of
preserving peace and liberty； possibly the captains avoided change as far as
possible； so as not to be obliged to consult the high priest and submit to
the indignity of standing in his presence。
（17：128） So much for the precautions for keeping the captains w
