CHAPTER XXX.: a citizen who desires to employ his authority in a republic for some public good must first of all suppress all feeling of envy: and how to organize the defence of a city on the approach of an enemy.

The Roman Senate, upon learning that new levies of troops had been made throughout Tuscany for the purpose of attacking Rome, and that the Latins as well as the Hernicians, who

until then had been friends of the Romans, had now united with the Volscians, Rome’s implacable enemies, judged that this would be a most dangerous war. Camillus, who happened at the time to be Tribune with consular powers, thought that they might dispense with the creation of a Dictator, if his colleagues (the other Tribunes) would yield to him supreme authority. To this they promptly assented, “persuaded,” says Titus Livius, “that the adding to the authority of Camillus would not in the least detract from theirs.” Camillus at once availed of the powers thus conferred upon him, and ordered the immediate raising of three armies. The first he wanted to command himself against the Tuscans; of the second he made Quintus Servilius general, with orders to remain in the environs of Rome to oppose the Latins and Hernicians in case they should attempt any movement; and the third he placed under command of Lucius Quintus, with instructions to guard the city and defend the gates and the Senate in any event that might arise. In addition to this he ordered Horatius, one of his colleagues, to provide arms and provisions and all other supplies necessary in time of war. He furthermore confided to Cornelius, another colleague of his, the care of presiding over the Senate and public assemblies, so that he might propose the measures which it might be necessary to take from day to day. Thus were the Tribunes in those days equally disposed to command or to obey for the well-being of the state. This example shows us what great services a good and wise man can render to his country, when his virtues and goodness have silenced envy, which so often prevents men from being useful by depriving them of the authority necessary for important occasions.

Envy may be extinguished in two ways: either by some extraordinary and difficult occasion, when every one fears his own destruction, and therefore lays aside all ambition, and eagerly obeys any one whom he supposes capable of averting the danger by his virtues and talents. Such was the case with Camillus, who, having given so many proofs of his eminent merit, was three times made Dictator; and having always administered this high office for the public good and without any selfish views, other men did not fear his greatness and did not deem it discreditable to acknowledge their own inferiority to a man of such distinguished worth and reputation. The observation of Titus Livius upon this circumstance was therefore very just.

The other way of destroying envy is, when either violence or a natural death carries off those of your rivals who on seeing you acquire such reputation and greatness cannot patiently bear your being more distinguished than themselves. If men of this kind live in a corrupt city, where education has not been able to infuse any spirit of good into their minds, it is impossible that they should be restrained by any chance, but they would be willing rather to see their country ruined than not to attain their purpose, or not to satisfy their perverse natures. To overcome such envy and evil passions there is no other remedy but the death of those who harbor them. And when fortune is so propitious to a virtuous man as to deliver him from such rivals by their natural death, he becomes glorious without violence, and may then display his virtues to their full extent without hindrance and without offence to anybody. But when he has not such good fortune, he must strive nevertheless by all possible means to overcome this difficulty, and relieve himself of such rivals before attempting any enterprise. And whoever reads the Bible attentively will find that Moses, for the purpose of insuring the observance of his laws and institutions, was obliged to have a great many persons put to death who opposed his designs under the instigation of no other feelings than those of envy and jealousy. Brother Girolamo Savonarola fully understood the necessity of this course, which was recognized also by Pietro Soderini, Gonfalonier of Florence. Savonarola, however, could not put it into practice for want of power and authority; still, he was not remiss in doing all he could, for his sermons abound with accusations and invectives against the wise of this world, for it was thus he styled the jealous opponents of his doctrines. The other, Soderini, believed that he would be able in time to silence envy by his affability and good fortune, and by bestowing benefits upon some of his adversaries. Feeling himself young, and being loaded with public favors on account of his conduct, he hoped to triumph over the jealousy of his rivals without any violence or public disturbance. But he forgot that in such matters nothing is to be expected from time, that goodness does not suffice, and that benefits will not placate envious malignity. So that both these men came to their ruin, which was caused by their lack of knowledge or power to crush envy.

Let us now come to the other part of our subject, namely,

the orders given by Camillus, inside and outside of the city, for the safety of Rome. And it is truly with good reason that historians such as Titus Livius give a more exact and detailed account of certain events, so that future generations may learn therefrom how to defend themselves under similar circumstances. And here we must remark that there is not a more ineffectual and hazardous mode of defending a city than to do it in a disorderly and tumultuous manner. This is shown by the precaution which Camillus took to raise a third regular army for the protection of the city, which was then and may still be regarded by some to have been superfluous, inasmuch as the people of the city were warlike and used to arms. And therefore they considered it unnecessary to raise a special army, as it would have been sufficient to arm the citizens when occasion should require it. But Camillus thought differently, and every wise person will share his opinion; for he never would permit a multitude to take to arms without order or discipline. And according to his example, any one charged with the defence of a city should avoid, as a dangerous rock, the arming of a tumultuous multitude; but he should select and enroll those whom he wants to arm, and teach them whom they have to obey, the places for assembling, and where to march; and then he must order those who are not enrolled to remain at home to protect their houses. Those who adopt this system in a city that is attacked will easily be able to defend it, whilst those who act otherwise and disregard the example of Camillus will surely fail.