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But to come to those who, by their own ability and not through fortune, have risen to be princes, I say that Moses, Cyrus, Romulus, Theseus, and such like are the most excellent examples. And although one may not discuss Moses, he having been a mere executor of the will of God, yet he ought to be admired, if only for that favour which made him worthy to speak with God. But in considering Cyrus and others who have acquired or founded kingdoms, all will be found admirable; and if their particular deeds and conduct shall be considered, they will not be found inferior to those of Moses, although he had so great a preceptor. And in examining their actions and lives one cannot see that they owed anything to fortune beyond opportunity, which brought them the material to mould into the form which seemed best to them. Without that opportunity their powers of mind would have been extinguished, and without those powers the opportunity would have come in vain.

From Claudius Maximus, in all things to endeavour to have power of myself, and in nothing to be carried about; to be cheerful and courageous in all sudden chances and accidents, as in sicknesses: to love mildness, and moderation, and gravity: and to do my business, whatsoever it be, thoroughly, and without querulousness. Whatsoever he said, all men believed him that as he spake, so he thought, and whatsoever he did, that he did it with a good intent. His manner was, never to wonder at anything; never to be in haste, and yet never slow: nor to be perplexed, or dejected, or at any time unseemly, or excessively to laugh: nor to be angry, or suspicious, but ever ready to do good, and to forgive, and to speak truth; and all this, as one that seemed rather of himself to have been straight and right, than ever to have been rectified or redressed; neither was there any man that ever thought himself undervalued by him, or that could find in his heart, to think himself a better man than he. He would also be very pleasant and gracious.

And again, the benefit that a man receives is the greater, the more he needs it; but the living has more need of life than he that is not yet born; so that the father receives a greater benefit in the continuance of his life than the son in the beginning of it. What if a son deliver his father from the rack; or, which is more, lay himself down in his place? The giving of him a being was but the office of a father; a simple act, a benefit given at a venture: beside that, he had a participant in it, and a regard to his family. He gave only a single life, and he received a happy one. My mother brought me into the world naked, exposed, and void of reason; but my reputation and my fortune are advanced by my virtue. Scipio (as yet in his minority) rescued his father in a battle with Hannibal, and afterward from the practices and persecution of a powerful faction; covering him with consulary honors, and the spoils of public enemies. He made himself as eminent for his moderation as for his piety and military knowledge: he was the defender and the establisher of his country: he left the empire without a competitor, and made himself as well the ornament of Rome as the security of it: and did not Scipio, in all this, more than requite his father barely for begetting of him? Whether did Anchises more for Æneas, in dandling the child in his arms; or Æneas for his father, when he carried him upon his back through the flames of Troy, and made his name famous to future ages among the founders of the Roman Empire? T. Manlius was the son of a sour and imperious father, who banished him his house as a blockhead, and a scandal to the family. This Manlius, hearing that his father’s life was in question, and a day set for his trial, went to the tribune that was concerned in his cause, and discoursed with him about it: the tribune told him the appointed time, and withal (as an obligation upon the young man) that his cruelty to his son would be part of his accusation.

The contrary happens in kingdoms governed like that of France, because one can easily enter there by gaining over some baron of the kingdom, for one always finds malcontents and such as desire a change. Such men, for the reasons given, can open the way into the state and render the victory easy; but if you wish to hold it afterwards, you meet with infinite difficulties, both from those who have assisted you and from those you have crushed. Nor is it enough for you to have exterminated the family of the prince, because the lords that remain make themselves the heads of fresh movements against you, and as you are unable either to satisfy or exterminate them, that state is lost whenever time brings the opportunity.

Thus far I speak to thee As from the "Sankhya"--unspiritually-- Hear now the deeper teaching of the Yog, Which holding, understanding, thou shalt burst Thy Karmabandh, the bondage of wrought deeds. Here shall no end be hindered, no hope marred, No loss be feared: faith--yea, a little faith-- Shall save thee from the anguish of thy dread. Here, Glory of the Kurus! shines one rule-- One steadfast rule--while shifting souls have laws Many and hard. Specious, but wrongful deem The speech of those ill-taught ones who extol The letter of their Vedas, saying, "This Is all we have, or need;" being weak at heart With wants, seekers of Heaven: which comes--they say-- As "fruit of good deeds done;" promising men Much profit in new births for works of faith; In various rites abounding; following whereon Large merit shall accrue towards wealth and power; Albeit, who wealth and power do most desire Least fixity of soul have such, least hold On heavenly meditation. Much these teach, From Veds, concerning the "three qualities;" But thou, be free of the "three qualities," Free of the "pairs of opposites,"[FN#2] and free From that sad righteousness which calculates; Self-ruled, Arjuna! simple, satisfied![FN#3] Look! like as when a tank pours water forth To suit all needs, so do these Brahmans draw Text for all wants from tank of Holy Writ. But thou, want not! ask not! Find full reward Of doing right in right! Let right deeds be Thy motive, not the fruit which comes from them. And live in action! Labour! Make thine acts Thy piety, casting all self aside, Contemning gain and merit; equable In good or evil: equability Is Yog, is piety!