When men make it a habit, Nicocles, to bring to you who are rulers of kingdoms articles
of dress or of bronze or of wrought gold,
For my part, I should think that this would be the finest and the most serviceable present and the most suitable for me to give and for you to receive—I could prescribe what pursuits you should aspire to and from what you should abstain in order to govern to the best advantage your state and kingdom. For when men are in private life, many things contribute to their education: first and foremost, the absence of luxury among them, and the necessity they are under to take thought each day for their livelihood;
next, the laws by which in each case their civic life is governed; furthermore, freedom
of speech and the privilege which is openly granted to friends to rebuke and to enemies to
attack each other's faults; besides, a number of the poets of earlier times
Kings, however, have no such help; on the contrary, they, who more than other men should be thoroughly trained, live all their lives, from the time when they are placed in authority, without admonition; for the great majority of people do not come in contact with them, and those who are of their society consort with them to gain their favor. Indeed, although they are placed in authority over vast wealth and mighty affairs, they have brought it about because of their misuse of these advantages that many debate whether it were best to choose the life of men in private station who are reasonably prosperous, or the life of princes.
For when men look at their honors, their wealth, and their powers, they all think that
those who are in the position of kings are the equals of the gods; but when they reflect
on their fears and their dangers, and when, as they review the history of monarchs, they
see instances where they have been slain by those from whom they least deserved that fate,
other instances where they have been constrained to sin against those nearest and dearest
to them, and still others where they have experienced both of these calamities, then they
reverse their judgement and conclude that it is better to live in any fashion whatsoever
than, at the price of such misfortunes, to rule over all
And the cause of this inconsistency and confusion is that men believe that the office of
king is, like that of priest,
Whether the gift when finished shall be worthy of the design, it is hard to tell at the beginning; for many writings both in verse and in prose, while still in the minds of their composers, have aroused high expectations; but when completed and shown to the world have won a repute far inferior to their promise.
And yet the mere attempt is well worth while—to seek a field that has been neglected by others and lay down principles for monarchs; for those who educate men in private stations benefit them alone, but if one can turn those who rule over the multitude toward a life of virtue, he will help both classes, both those who hold positions of authority and their subjects; for he will give to kings a greater security in office and to the people a milder government.
First, then, we must consider what is the function of kings; for if we can properly
encompass the essence of the whole matter in a general principle
And surely this much is clear, that those who are able to do all this, and who pronounce
on matters of so great moment, must not be indolent nor careless, but must see to it that
they are superior to all others in intelligence; for it is evident that they will reign
well or ill according to the manner in which they equip their own minds.
Therefore, no athlete is so called upon to train his body as is a king to train his
soul;
and do not hold the view that while diligence is of use in all other matters it is of no
avail to make us better and wiser; and do not deem us, the human kind, so unfortunate
that, although in dealing with wild beasts we have discovered arts by which we tame their
spirits and increase their worth, yet in our own case we are powerless to help ourselves
in the pursuit of virtue.