theologico-political treatise p4(神学与政治专题研究4)-第6节
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（20） I need not go through the whole list； everyone knows already how
much crime。 results from disgust at the present … desire for change；
headlong anger； and contempt for poverty … and how men's minds are
engrossed and kept in turmoil thereby。
（17：21） To guard against all these evils； and form a dominion where no
room is left for deceit； to frame our institutions so that every man；
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whatever his disposition； may prefer public right to private advantage； this
is the task and this the toil。 （22） Necessity is often the mother of invention；
but she has never yet succeeded in framing a dominion that was in less
danger from its own citizens than from open enemies； or whose rulers did
not fear the latter less than the former。 （23） Witness the state of Rome；
invincible by her enemies； but many times conquered and sorely
oppressed by her own citizens； especially in the war between Vespasian
and Vitellius。 （24） （See Tacitus； Hist。 bk。 iv。 for a description of the
pitiable state of the city。）
（17：25） Alexander thought prestige abroad more easy to acquire than
prestige at home； and believed that his greatness could be destroyed by his
own followers。 （26） Fearing such a disaster； he thus addressed his friends：
〃Keep me safe from internal treachery and domestic plots； and I will front
without fear the dangers of battle and of war。 （27） Philip was more secure
in the battle array than in the theatre： he often escaped from the hands of
the enemy； he could not escape from his own subjects。 （28） If you think
over the deaths of kings； you will count up more who have died by the
assassin than by the open foe。〃 （Q。 Curtius； chap。 vi。）
（17：29） For the sake of making themselves secure； kings who seized
the throne in ancient times used to try to spread the idea that they were
descended from the immortal gods； thinking that if their subjects and the
rest of mankind did not look on them as equals； but believed them to be
gods； they would willingly submit to their rule； and obey their commands。
（30） Thus Augustus persuaded the Romans that he was descended from
AEneas； who was the son of Venus； and numbered among the gods。 （31）
〃He wished himself to be worshipped in temples； like the gods； with
flamens and priests。〃 （Tacitus； Ann。 i。 10。）
（17：32） Alexander wished to be saluted as the son of Jupiter； not from
motives of pride but of policy； as he showed by his answer to the invective
of Hermolaus： 〃It is almost laughable；〃 said he； that Hermolaus asked me
to contradict Jupiter； by whose oracle I am recognized。 （33） Am I
responsible for the answers of the gods？ （34） It offered me the name of
son； acquiescence was by no means foreign to my present designs。 （35）
Would that the Indians also would believe me to be a god！ （36） Wars are
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carried through by prestige； falsehoods that are believed often gain the
force of truth。〃 （Curtius； viii；。 Para； 8。） （37） In these few words he cleverly
contrives to palm off a fiction on the ignorant； and at the same time hints
at the motive for the deception。
（17：38） Cleon； in his speech persuading the Macedonians to obey their
king； adopted a similar device： for after going through the praises of
Alexander with admiration； and recalling his merits； he proceeds； 〃the
Persians are not only pious； but prudent in worshipping their kings as gods：
for kingship is the shield of public safety；〃 and he ends thus； 〃I； myself；
when the king enters a banquet hall； should prostrate my body on the
ground； other men should do the like； especially those who are wise 〃
（Curtius； viii。 Para。 66）。 （39） However； the Macedonians were more
prudent … indeed； it is only complete barbarians who can be so openly
cajoled； and can suffer themselves to be turned from subjects into slaves
without interests of their own。 （40） Others； notwithstanding； have been
able more easily to spread the belief that kingship is sacred； and plays the
part of God on the earth； that it has been instituted by God； not by the
suffrage and consent of men； and that it is preserved and guarded by
Divine special providence and aid。 （41） Similar fictions have been
promulgated by monarchs； with the object of strengthening their dominion；
but these I will pass over； and in order to arrive at my main purpose； will
merely recall and discuss the teaching on the subject of Divine revelation
to Moses in ancient times。
＇17：3＇ （42） We have said in Chap。 V。 that after the Hebrews came up
out of Egypt they were not bound by the law and right of any other nation；
but were at liberty to institute any new rites at their pleasure； and to
occupy whatever territory they chose。 （43） After their liberation from the
intolerable bondage of the Egyptians； they were bound by no covenant to
any man； and； therefore； every man entered into his natural right； and was
free to retain it or to give it up； and transfer it to another。 （44） Being； then；
in the state of nature； they followed the advice of Moses； in whom they
chiefly trusted； and decided to transfer their right to no human being； but
only to God； without further delay they all； with one voice； promised to
obey all the commands of the Deity； and to acknowledge no right that He
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did not proclaim as such by prophetic revelation。 （45） This promise； or
transference of right to God； was effected in the same manner as we have
conceived it to have been in ordinary societies； when men agree to divest
themselves of their natural rights。 （46） It is； in fact； in virtue of a set
covenant； and an oath （see Exod。 xxxiv：10）； that the Jews freely； and not
under compulsion or threats； surrendered their rights and transferred them
to God。 （47） Moreover； in order that this covenant might be ratified and
settled； and might be free from all suspicion of deceit； God did not enter
into it till the Jews had had experience of His wonderful power by which
alone they had been； or could be； preserved in a state of prosperity （Exod。
xix：4； 5）。 （48） It is because they believed that nothing but God's power
could preserve them that they surrendered to God the natural power of
self…preservation； which they formerly； perhaps； thought they possessed；
and consequently they surrendered at the same time all their natural right。
＇17：4＇ （49） God alone； therefore； held dominion over the Hebrews；
whose state was in virtue of the covenant called God's kingdom； and God
was said to be their king； consequently the enemies of the Jews were said
to be the enemies of God； and the citizens who tried to seize the dominion
were guilty of treason against God； and； lastly； the laws of the state were
called the laws and commandments of God。 （50） Thus in the Hebrew state
the civil and religious authority； each consisting solely of obedience to
God； were one and the same。 （51） The dogmas of religion were not
precepts； but laws and ordinances； piety was regarded as the same as
loyalty； impiety as the same as disaffection。 （52） Everyone who fell away
from religion ceased to be a citizen； and was； on that ground alone；
accounted an enemy： those who died for the sake of religion； were held to
have died for their country； in fact； between civil and religious law and
right there was no distinction whatever。 ｛in Biblical Hebrew； there was no
word for what we call Religion。〃 Modern Hebrew has selected a word
whose root is 〃knowledge。〃｝ （53） For this reason the government could be
called a Theocracy； inasmuch as the citizens were not bound by anything
save the revelations of God。
（17：54） However； this state of things existed rather in theory
