state, they would not easily follow the rules prescribed by reason and
by law, unless bound thereto by a certain degree of necessity.

Reason does not permit us to exempt them from all taxation, lest, having
lost the symbol of their subjection, they should forget their legitimate
condition, and, being free from tribute, should think themselves free
from obedience also.

Mules accustomed to a load suffer more from a long rest than they do
from work; but, on the other hand, their work must be moderate and the
load proportionate to their strength. So it is with the taxation of the
people, which becomes unjust if it is not moderated at the point at
which it is useful to the public.

There is a sense in which the tribute which kings draw from the people
returns to the people again, in the enjoyment of peace and in the
security of their life and possessions; for these cannot be safeguarded
unless contribution be made to the state. I know of several princes who
have lost their kingdoms and their subjects by letting their strength
decay through fear of taxing them; and subjects have before now fallen
into servitude to their enemies, through wishing too much liberty under
their natural sovereign. The proportion between the burden and the
strength of those who have to support it ought to be even religiously
observed; a prince cannot be considered good if he draws more than he
ought from his subjects; yet the best princes are not always those who
never levy more than is necessary.

_Reason and Government_

Man, having been made a rational creature, ought to do nothing except by
reason; for, otherwise he acts against nature, and so against the Author
of nature. Again, the greater a man is, and the higher his position, the
more strictly is he bound to follow reason. It follows that if he is
sovereignly rational, he is bound to make reason reign; that is to say,
it is his duty to make all those who are under his authority revere and
obey reason religiously. Love is the most potent motive for obedience;
and it is impossible that subjects should not love their prince if they
know that reason is the guide of all his actions.

Since reason should be the guide of princes, passion, which is of all
things the most incompatible with reason, should be allowed no influence
on their actions. Passion can only blind them; make them take the shadow
for the substance; and win for them odium in the place of affection.

Government require