Kings

( Part One ) on the universal principles of the science of character (ʻilm al-akhlāq) ( Its First Chapter ) on its preliminaries and its first principles ( The Second Chapter ) on its objects of inquiry and its aims ( Part Two ) on the particular branches of the beauties of character ( Its First Chapter ) on the counsels of the sages and the rules of conduct profitable in every department ( The Se …

the cause of riches is to alight in the courtyard of kings.

on what concerns the noble character (makārim al-akhlāq) of kings (mulūk) and the manners (ādāb) of their followers ﴾

you administer others among the subjects (raʻāyā) and are yourself administered by another among kings.

so guard, in your anger, against your speech erring, your colour changing, and your body growing light — for kings punish out of power and pardon out of forbearance.

” The second is that kings are the most honourable of men in office, and so the revenues of sovereignty were assigned to them alone, because those are the most honourable of revenues in the manner of their earning;

In fact, the term “sovereignty,” was sacrilegiously stolen from the attributes of God, and impiously assumed by kings.

The sovereignty of kings, presumptuously derived from the same source, from which mankind derive the right of self-government, long puzzled philosophers and patriots before it was exploded;

it will then be necessary to enquire upon whom the splendid donation has been bestowed, whether on kings, on governments, or on the people;

The king also brings in the leases of the sacred precincts, recorded on whitened tablets.

The king first takes charge of the Mysteries, together with the supervisors whom the people elects, two from all the Athenians, one from the Eumolpidae, one from the Heralds.

These cases the ephetae chosen by lot judge, except those that take place in the Areopagus, and the king introduces them, and they judge in a sanctuary and in the open air, and the king, when he judges, takes off his crown.

As horses stand ready beside a chariot, so may kings attend upon you — to speak forth at assemblies.

but kings are from Zeus.

Pattern after the character of kings, and follow closely their ways.

for all the property of those who live in the state belongs to kings who rule them well.

for it is both right and expedient that the judgements of kings on questions of justice should be invariable, like wisely ordained laws.

for not all the public festivals in the world offer a prize comparable to those for which you who are kings strive every day of your lives.

Their mighty enterprises, and have often

Kings take the towns by storm,

Again, the minds of mortals which perform

By what force, fraud, and conspiracy, on the part of kings, nobles, and “a few wealthy freeholders,” these pillars have been prostrated in England, it is designed to show more fully in the next volume, if it should be necessary.

” From this feeling kings have wept over their own power, and the greatness of their fortune has not delighted them, but the end one day to come has struck them with dread.

Accordingly, when monarchs in search of revenue took on themselves to grant monopolies, they found themselves in acute conflict with the people and with the lawyers;

The king may enter on a subject’s land, in time of war within the realm, for reasons of military necessity, but by way of excusable temporary intrusion, not of acquisition.

The king who, out of greed or fear, does not kill wrongdoers, / his kingdom becomes agitated, and he is deprived of his realm.

When the king grants a field, he should have it demarcated, overseen by men learned in the four Vedas, merchants, water-diviners, all the villagers, and the headmen and owners thereof.

For the sake of gaining a friend or for profit, by a king who desires the welfare of the world, / violent criminals, who are a terror to all people, should not be released.

these and many other sages of sharpened vows, and kings — those tigers among men — all assembled together.

And the sages who had gathered at the sacrificial enclosure, as well as the kings, those tigers among men, could not cease from their amazement.

The great-souled kings too praised Rāghava:

"In considering her present gains, and her future welfare, a courtesan should avoid such persons as have gained their means of subsistence with very great difficulty, as also those who have become selfish and hard-hearted by becoming the favourites of Kings.

When a courtesan is kind to any such man as described above, but who in addition are favourites of the King, and moreover cruel and powerful, without any good result in the end, and with a chance of her being turned away at any moment, this loss is called a loss of wealth attended by other losses.

That he has become wealthy, has secured a higher position, and holds a place of authority under the King.