theologico-political treatise p4(神学与政治专题研究4)-第6章
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（17：8） Whatever be the cause which leads a man to obey the
commands of the sovereign； whether it be fear or hope； or love of his
country； or any other emotion … the fact remains that the man takes counsel
with himself； and nevertheless acts as his sovereign orders。 （9） We must
not； therefore； assert that all actions resulting from a man's deliberation
with himself are done in obedience to the rights of the individual rather
than the sovereign： as a matter of fact； all actions spring from a man's
deliberation with himself； whether the determining motive be love or fear
of punishment； therefore； either dominion does not exist； and has no rights
over its subjects； or else it extends over every instance in which it can
prevail on men to decide to obey it。 （10） Consequently； every action which
a subject performs in accordance with the commands of the sovereign；
whether such action springs from love； or fear； or （as is more frequently
the case） from hope and fear together； or from reverence。 compounded of
fear and admiration； or； indeed； any motive whatever； is performed in
virtue of his submission to the sovereign； and not in virtue of his own
authority。
（17：11） This point is made still more clear by the fact that obedience
does not consist so much in the outward act as in the mental state of the
person obeying； so that he is most under the dominion of another who
with his whole 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
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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；
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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 contr
