that his Majesty did this thing solely with a view to gain for himself a good report. We may rest assured that when he released these men he knew full well they would come back in the hope of a pardon; and that therefore he released them. We may rest assured that the return of the prisoners was based upon the certainty of receiving a pardon, and that therefore they came back. And if his Majesty only released them because he felt they would return, he was simply discounting the impulses of his subjects; while if the prisoners only returned because they felt they would be pardoned, they were likewise discounting the mercy of their ruler. As far as I can see, the credit of the whole affair was a product of mutual spoliation. Where indeed was the magnanimity of the one or the heroism of the other?
Let us consider. The Emperor had then been graciously reigning over the land for the space of six years. If during that time he had been unable to prevent evil men from doing evil deeds, it is absurd to suppose that he was suddenly, by a single act of grace, to convert them into heroic and dutiful subjects. What, it may be asked, was the proper course to pursue? I reply that those prisoners who returned should have been put to death; and then, on any future occasion of the kind, it would be fairly established that returning prisoners were influenced by a sincere sense of duty. But under those circumstances, there would of course be no prisoners forthcoming.
To release in that way and to pardon on return, might be all very well in an individual case. But to apply the principle to numbers, would be equivalent to pardoning murderers in general, directly contrary to all laws human and divine. Thus it was that the wise rulers of old based their administration upon the normal workings of the human heart. They sought no extraordinary standard of conduct with a view of exalting themselves; neither did they act in opposition to the natural instincts of man in order to secure the approbation of the public.[1]
- ↑ A commentator suggests that the act of grace in question was performed merely for the sake of notoriety; just as the same Emperor, during a severe plague of locusts, sought to check the evil by swallowing a locust alive, “which,” adds the commentator, “was probably only a paper imitation after all.”
