De principis instructione — Distinctio Prima

De principis instructione — Distinctio Prima

Regarding the mercy of princes, no virtue is more fitting for a ruler than mercy itself, and it is especially appropriate for a king or prince; for the example of that king of kings, who "makes his sun shine on the just and the unjust," shows that he does not hasten to take vengeance but, full of mercy, patiently waits for correction.^✦ Zach. I. ; Ezek. 33. ; Ps. Twenty-four. Thirty-two. C. Matthew. To the Savior, even in His earthly works, we should show clemency. Let us return. . . . V. ; Luke 23. . He, imitating the first martyr, knelt down and prayed for those who were stoning him. Stephen, the first martyr, prayed on his knees for those who were stoning him.^✦ . Therefore, let us imitate Him who is indeed imitable in all things and unchangeable in none; and just as He governs this entire earthly creation, which He Himself has made, the heavens, and all things contained within the bounds of heaven, with piety and wisdom, let us exercise the power entrusted to us by the Lord, as we can, to give many offenses with devotion. Therefore, it is the mark of a good ruler to forgive offenses, not all of them, but many, and to mitigate the penalties owed, so that he may be more inclined to absolve than to condemn; and when, perhaps, those condemned have been subjected to penalties through justice, it is an act of mercy to take something away from the harshness of the sentence. For whoever leaves no wrongdoing unpunished commits an offense. It is a glorious virtue to refrain from punishing when one has the power to do so. Sometimes, it's appropriate for a leader to relax their authority out of gentleness, and in many cases, to set aside strictness and take on the duties of human frailty. . , ii. ,. However, just as the prince should not be deprived of his blood, neither should he be cruelly thirsting for it. One should thirst cruelly. It's said that the Roman general, when a physician from the king's enemies came to him, claiming he would give poison to the king, sent him bound back to the enemy, and indeed it was remarkable that he, who had taken on the contest of virtue, would not want to win by deceit. . . . They say that the Roman general, when a doctor from the enemy king came to him promising to give poison to the king, sent him back bound to the enemy, and indeed it was remarkable that, having taken on the contest of virtue, he did not want to win by deceit. . , Far from the greatness of those men, the opinion expressed by the poet, as if preferring what is useful to what is honorable, asks with these words, "Is it deceit or virtue that one should seek in an enemy?" "And elsewhere, 'Let him go out,' 'Whoever wishes to be pious, virtue and supreme power' do not come together; he always fears whom the savage will shame.' Although in a more subtle inquiry and a more beneficial one, 'nothing is truly useful except what is honorable.' Let us also consider Moses' gentleness toward his enemies and his piety. ,. , Enumeration of the ten plagues.' ,,. Indeed, as it is written, he was gentle and meek, knowing that the king did not keep his promise, yet he thought it honorable to pray when asked. Moses, or clemency. Distinct. Jesus would say, 'Desire is to be set aside.' Tullius mentions in his book On Elocution that there was a certain king who, when he had captured another king during a military tumult and was being urged by his army to execute him, refused and, providing a reason, said, "It is the nature of men who contend for victory to think of those who have been defeated as enemies, so that strength in war may enhance peace through humanity." Isn't that indeed remarkable? For in a ruler, mercy is sufficient to refrain from seeking vengeance against the noble. For a ruler, many shameful punishments are worse than death for a physician. Thus Pliny states: "For Julius Caesar, whose hands were no less suited for writing than for fighting, when no one else could manage the republic, he alone decided to have Domitius killed, even though he had previously spared his life." About this, Lucan said: "Live, even if you don't want to, and he said, 'See the day.'" And when he saw himself fighting again against himself in a civil war, having laid down his arms, he said to the soldiers, 'Suffi' said to me once that Domitius gave me life.' And Sueo. Tonius said: "No one has had such great similarities toward another that he would not forgive them when given the opportunity." * Cicero, in his Philippics, said: "In Julius Caesar there was genius, reason, memory, and learned thought; he softened the uneducated multitude partly through fear and partly through the appearance of kindness." But you are comparable to no one, except in your desire to know. Therefore, as Seneca says about mercy, "It is generally better to respond to a commanding request with kindness." Ovid says, "Gentle winds feed flames; a stronger breeze extinguishes them." Moreover, the natural kindness and humanity of Julius is sufficiently declared in his speech for Catiline, where he argued for the liberation of a notorious man, Catiline, with persuasive words, but not with coercive ones, while Cato was speaking against him. However, you should bear your own injuries as an example. Seneca teaches in his book on clemency that it is very easy to forgive injuries, saying, "Nothing is more glorious than to forgive an offense without punishment." Similarly, Ildebertus of Cenoman teaches in a certain letter of his to a prince, writing in this manner: "Sit in the palace, arrange for the relief of the afflicted, and so that all may live for you, live for all." In public matters, be present both day and night; let fairness dictate your judgments in court, not favoritism. Rule over your subjects with love and according to the laws; be their guardian, and when you overlook their faults, do so with mercy. You should not be harmed without cause, and you should not be weary of doing good. Do not count among the greatest triumphs the injustices you commit; do not shed blood without cause or willingly; grieve whenever you spill the blood of someone whom the law deems worthy of death. Exercise authority with reverence in everything. Give glory to God when you do something glorious. Above all, remember to be present to the poor and to the churches, for often good leaders have purchased peace and quiet with their own blood. You must fear the divine wrath concerning your ministers, who act impiously against the same poor people and the sanctuary of God without any consequences. For such good leaders, however, when they have wicked ministers, Scripture now calls them Scylla, now Harpies. Indeed, Scylla is described as having a human face but is armed with dog-like heads; the Harpies have a virgin-like appearance, but their claws are ravenous. Some good leaders are compared to him, who abhor cruelty, complain about the injuries of their neighbors, and express gentleness and mercy toward others. Moreover, their ministers are like dogs drawn to the scent of prey, greedy and fierce. Therefore, you should restrain the greed and demands of your people, which are accompanied by the cries of the poor, the groans of orphans, and the tears of widows. So, if you want to be counted among the good, be mindful of your actions and how they affect others. / JITINCTI I. Those who do not correct evil when they can are partners in wrongdoing and will share in the punishment. Who, since he can, does not correct evil, because he is a partner in wrongdoing, is also a partner in punishment. Therefore, you should know what kind of leader one ought to be; you also have to know what kind of ministers he should have. Furthermore, a ruler who lightly overlooks many offenses is also guilty of wrongdoing and will be punished along with those he fails to correct. However, the exhausted prince is often more lenient in punishing the guilty, and he tends to conceal many offenses. . . For a righteous prince, the ultimate punishment comes back to him unless he repents. When it has consumed the remedies. While the crime is indicated, the possibility of it happening is shown; therefore, many have taught many things. Therefore, it seems that a ruler is often more lenient in their commands; indeed, the mercy of the one in charge creates a sense of shame about wrongdoing. . . . (Seneca, On Clemency, i. ); and of David sparing Saul (Sam. XXVI. . . . , Therefore, it is great that he spared the enemy; however, it is far greater that he mourned for the one killed in battle and lamented him so deeply in this way, "Mountains in..." "Gelboe," etc. What mother would weep for her only son like this? . How did he weep for his enemy? Who would pursue the author of such great gifts with praises as much as this one has pursued the enemy of his own head? How deeply he grieved; how much he groaned with sorrow! The mountains were torn apart by prophetic curses, and the divine power filled the sentence of the one who cursed; therefore, in the spectacle of the king's death, the elements paid the penalty. It’s clear from what has been said that there’s nothing more commendable than a man who is distinguished, nothing more excellent than his ability to be placid and merciful. Therefore, it is also necessary to consider the words of Ildebert at the end of his chapter regarding the persuasion of mercy. What praise is there? Don't let the cruelty of dissuasion take hold: — mercy. "Clemency adds greatly to praise, as it is a gift to many; for a gentle rule keeps the kingdom safe." "Indeed, there is a certain place among the powerful, who are justified by the law of their ancestors, or by force, or by the benefit of election; but among the people, it is not so, for there is no power to punish them." He, however, from on high detests cruelty and urges mercy, which are two opposing qualities. Nature itself has taught that humans should be gentle. It has been established that men should be gentle and merciful, rather than fierce and cruel. Therefore, to be cruel is to be in communion with wild beasts, which no human should admit. Moreover, the rational nature of humans surpasses that of other creatures and is directed toward God; however, there is absolutely no partnership with cruelty in reason. She made a home with God and with the wise of the Lord; this one has descended to the lowest and has migrated with blood that rejoices. What kind of connection does a person have with cruelty, whose household is so despised, so far abandoned, and so constantly ignored? It has something else that burdens it along with other cohabitants. Among them, mercy does not hold the last place, just as there is nothing more glorious in a leader than this. " It must accompany reason, like a servant to a mother of a household, so that it may soften harsh powers, call forth gentler spirits, and spare the guilty. For all things, indeed, reason presides over virtue, orders all ends, and announces the times of all duties. Regarding the mercy that should also be shown to rulers, you should not hesitate to read the important chapters, even if they are lengthy: 'It is mercy,' as I mentioned above, 'to take something away from the avenger's judgment.' ' Whoever seeks to pursue the whole fault.' ' The merciless one is pursued, to whom whatever is permitted is pleasing.' ' Moreover, glorious virtue is in a ruler who punishes no one without cause.' ' Virtue is drawn by necessity, not by will.' ' Surely nothing is more divine than a gentle disposition.' ' Moreover, a good ruler punishes no one without penalty, nor does he proscribe anyone without pain.' A good leader follows the law closely, so that when he punishes someone, he remembers the person he is punishing. Moreover, a good leader rules for the benefit of the people and does not disregard anyone's life. Enemies exist, but it is possible for someone to become a friend; it is harmful, but it is not the fault of the person. Whatever it is that cannot be given, is thought to be a crime. Therefore, let those who are docile and loving receive the teachings that are offered, so that they may understand how much cruelty can hinder or help their progress.