Liber III, Pars II — Quod summo expedit regibus et principibus recte gubernare populum, et cavere ne tyrannizent, quia multis de causis contingit subditos insidiare tyrannis. Cap. XIII.

Liber III, Pars II — Quod summo expedit regibus et principibus recte gubernare populum, et cavere ne tyrannizent, quia multis de causis contingit subditos insidiare tyrannis. Cap. XIII.

Since we have composed this book for the education of kings and princes, so that they may govern the people entrusted to them rightly and properly: for to deviate from proper governance is to act like a tyrant, to do injury to subjects, and to neglect the common good; although we have already shown in various ways how detestable and dangerous it is for royal majesty to act tyrannically and to govern the people poorly: we are not ashamed to present new arguments to demonstrate the same point. We want to declare in this chapter that for many reasons subjects plot against tyrants, and that the life of a tyrant is very dangerous and a deviation from proper governance; thus, kings must diligently strive to ensure that wrongdoers do not take over the rightful governance and act like tyrants. The philosopher narrates this. He mentions it in his work. There are six reasons why subjects plot against tyrants. The first is out of fear. For many timid individuals, when they are overly fearful and do not believe they can escape, as if in despair, they attack others and become brave. Hence, it is proverbially said that one who is overly fearful compels the timid to be bold. In the same way, other animals generally fear humans, and unless they believe they can be harmed by them, they rarely or never attack: therefore, beasts, driven mostly by fear, lie in wait for humans and attack them. In this way, many times, subjects lie in wait for a tyrant and kill him, fearing they will be harmed by him. The second reason why subjects lie in wait for a tyrant is the injury they have suffered from him: it is natural to desire revenge, which is why Homer said that anger is sweeter than honey, as it is a desire for punishment in revenge. Therefore, since it is so delightful to seek vengeance, many lie in wait for the tyrant and, out of intense anger, sometimes attack him, wanting to avenge great wrongs. Thirdly, some lie in wait for a tyrant and sometimes kill him because, for the most part, tyrants do things that make themselves contemptible. For they do not seek the common good, but rather the pleasures of the body; for the most part, they are not sober but gluttonous, or they are not chaste but give themselves to lustful pursuits. And because of this, they render themselves contemptible, making them easily attacked. An example of this is recounted by the philosopher. In Politics. Where we have the case of King Sardinapalus, who, disregarding the common good, gave himself entirely to lustful pursuits. Indeed, a certain leader despised him because he had chosen the life of a beast, attacked him, and killed him. In the same way, Dionysius, a later tyrant, was held in contempt by his subjects because he cared more about gluttony than the common good, as if he were always drunk: some, seeing him in this state, rose up against him due to their disdain. Fourth, this happens for the sake of honor or to gain profit. For when honor and glory are among the greatest external goods, many, seeing that the tyrant seeks nothing but his own honor and glory, and does not honor his subjects or seek the common good, desire to gain the honor and glory they see in the tyrant, and they rise up against him and kill him. Also, because many consider money to be the greatest good, seeing that the tyrant does not intend anything but his own profit and the gathering of wealth, they attack him and seize his treasures. Hence it is said. Polit. Some tyrants are attacked by those who see great profits and honors in them. Fifth, plots against tyrants arise from some, not to gain the monarchy, but to be seen as performing some notable actions. Some people want to be known by a certain name or to gain a certain reputation; therefore, they do remarkable and unique things to be recognized, and because they think it's astonishing for the people to rise up against a tyrant, they do so. But there are those who, for this reason, make an attack against the tyrant (as the Philosopher says). Such individuals are very few in number; it must be assumed that they care nothing for their own safety, in order to be saved. Sixth, some attempt to conspire against tyrants and kill them, in order to free their country from their oppression. For these reasons, plots arise against the tyrant. Therefore, to prevent plots against royal majesty, and so that the king may never doubt that he will be killed by his subjects, he must take utmost care to avoid becoming a tyrant. For if he does not wrong his subjects, if he is self-controlled and sober, and does not choose a bestial and contemptible life, if he honors the distinguished and others in the kingdom as their status requires; he will not impoverish or oppress them, and in all things he will act not as a tyrant, but as a true king: he will lead all in the kingdom to love him and remove from them every reason and cause for which they might conspire against him.