Liber I, Pars II — Quae sunt proprietates magnanimi, et quod decet reges, et principes magnanimos esse. Cap. XXIII.

Liber I, Pars II — Quae sunt proprietates magnanimi, et quod decet reges, et principes magnanimos esse. Cap. XXIII.

The philosopher states this in Book 4. Ethics. There are many qualities of a magnanimous person, among which we can count six that kings and noble leaders should possess. The first quality of a magnanimous person is to be well-disposed toward dangers. To be well-disposed toward such things means not to be a lover of dangers, nor to expose oneself for trivial risks, but rather for significant ones, so that from them great benefits can arise. When one exposes oneself to dangers in this way, one must be steadfast in their affairs, so that even if they see it beneficial, they do not spare their life, as the philosopher says in Book 4. Ethics. Secondly, it is fitting for a magnanimous person to be well-disposed regarding rewards. A magnanimous person values external goods very little, but greatly values virtuous actions. For this reason, because it is essential to be very generous in giving, it is fitting for a magnanimous person to engage in virtuous actions, as is said. Ethics. Thirdly, it pertains to a magnanimous person to be one of few actions. It is said that a magnanimous person should focus on great matters, so that through them, they can achieve great honors; however, such opportunities do not occur very often, which is why it is fitting for a magnanimous person to be one of few actions. Fourthly, it is fitting for a magnanimous person to be open, to be truthful, to be manifestly opposed to falsehood, and to care more about truth than about opinion, as the philosopher says. 4. Ethics. Fifth, it pertains to the magnanimous person not to care whether he is praised or whether others are criticized. For when such things are counted among external goods, he does not care much about them, because, as it was said, he values external goods very little. Sixth, it pertains to him not to be prone to lamentation or to be overly mournful, especially regarding external goods. For whoever complains about external goods or begs others to acquire them is, in a way, cowardly, because he values external goods too highly, as Seneca said, "nothing is more expensive than what is obtained through prayers." These qualities, as narrated by the philosopher, ought to be possessed by kings and princes if they are to be understood correctly. For it is fitting for kings not to expose themselves to any dangers except for serious matters, such as the defense of the faith or the protection of the kingdom. However, if an extremely serious situation arises where the king must expose his people or even himself to danger, he should be steadfast and courageous enough to risk his life for the common good. Secondly, it is fitting for kings and princes to be highly generous: for the higher their rank is compared to others, and the more wealth they possess than others, the more they should excel in virtuous deeds and in acts of generosity. Third, it is fitting for them to be engaged in few tasks. For, in comparison to others, there are few difficult matters to attend to. However, it is not fitting for kings and princes to handle all matters, no matter how minor, by themselves, nor is it fitting for them to be engaged in all tasks; rather, they should delegate lesser matters to others so they can focus more freely on the few important matters. Fourth, it is fitting for them to be open, so as to be truthful; since they are a standard for others, they should not be deceptive or dishonest. They should also be clear in their opposition to vices and in their support for good, so that they openly oppose wrongdoing, pursue the wicked, and do not allow evildoers to live; they should love the good openly and honor them, for in this way they will most effectively lead the entire community entrusted to them to be just and virtuous. Fifth, it is fitting for kings and princes not to care about being praised by people. For those in positions of authority have many flatterers who try to please them with their words. However, if they believe such flatterers, it can lead them to act not according to law and reason, but according to passion and will. Therefore, kings and princes, and indeed all who hold positions of authority, should care less about the praise of people, especially since they have more flatterers who try to lead them astray with their praise. Sixth, because kings and princes should be sufficient for themselves in external goods, as will be explained in the third book, where the governance of the kingdom will be discussed, it is not fitting for them to be lamenting or begging for external goods. Therefore, all the assigned qualities should belong to kings and princes. For this reason, they should be magnanimous.