The Decem Libri Politicorum's Table of Contents
Index Capitum Decem Librorum Politicorum
Index of Chapters of the Ten Books of Politics
Book One: Concerning the efficient, material, and formal causes of the Republic.
Chapter I: The reason for writing about the Republic.
Chapter II: The necessity, utility, and worth of a civil doctrine [instruction?]
Chapter III: The definition of “Republic.”
Chapter IV: The Material Cause of the Republic.
Chapter V: The Republic is not formed by fate, nor chance or fortune, but by God.
Chapter VI: The Republic is dependent upon God, as is proven in the opinions of sacred scripture.
Chapter VII: It is proven from the prophecies of Daniel that royal power is dependent upon God.
Chapter VIII: The Republic is dependent upon God, as is shown in the testimonies of the Christians.
Chapter IX: The Republic is dependent on God, as is also known by other predictions.
Chapter X: Royal power is governed by God, as is shown in the words of the impious and unfaithful.
Chapter XI: It is shown by reason that everything is governed by divine providence.
Chapter XII: The Republic is ruled by God, as is shown by examples.
Chapter XIII: The objections of the atheists are done away with.
Chapter XIV: The form of the Republic, and its kinds.
Chapter XV: The first type of Republic is Monarchy, and it has many parts.
Chapter XVI: Concerning the flawed form of Monarchy, which is called Tyranny; its origins, character, and desire.
Chapter XVII: A definition and consideration of Aristocracy.
Chapter XVIII: Concerning Oligarchy, which results from a corrupted Aristocracy.
Chapter XIX: Concerning a politeia, deliberately formed, or the popular form of the Republic.
Chapter XX: Concerning Democracy, which is the flawed form of a politeia deliberately formed.
Chapter XXI: The best form of the Republic is a Monarchy tempered by Aristocracy and politeia.
Chapter XXII: Arguments on behalf of the best form, and how it is weakened by a popular regime.
Chapter XXIII: The opinion of Macchiavelli concerning Monarchy; his arguments are refuted.
Chapter XXIV: The offices of the homeland are restained.
Chapter XXV: It is important that the prince inherit, rather than be selected.
Chapter XXVI: The powers of women, but rarely should it be admitted.
Chapter XXVII: The majesty in all these forms shines forth.
Book Two: Concerning Religion.
Chapter I: The connection and organization of the next two books.
Chapter II: The purpose of the Republic is its blessedness.[1]
Chapter III: In a Republic, virtue must be nurtured.
Chapter IV: The impious doctrine of Machiavelli is refuted.
Chapter V: Without true virtue and piety, it is not possible to govern a Republic, as is taught in sacred literature.
Chapter VI: All holy men evaluate the good fortune of a Republic by its virtue.
Chapter VII: Pious princes agree with the Holy Fathers.
Chapter VIII: It is shown by the evidence of civil law that religion should be nurtured seriously in a Republic.
Chapter IX: In the opinion of impious men, all private and public good fortune comes from virtue.
Chapter X: We are taught by the nature of virtue that it is necessary for the Republic.
Chapter XI: There is not able to be friendship and harmony without virtue.[2]
Chapter XII: Examples teach that public affairs end badly for impious men, and well for good men.
Chapter XIII: A false display of virtue and especially of religion is harmful to the Republic.
Chapter XIV: Superstition must be removed from the Republic.
Chapter XV: Macchiavelli’s lack of wisdom and superstition is demonstrated.
Chapter XVI: Let the prince establish nothing in Religion.
Chapter XVII: The reason why true religion should be preserved.
Chapter XVIII: The method of bringing back true religion.
Chapter XIX: Other lesser aids in bringing back true religion.
Book Three: On the Virtues of the Republic.
Chapter I: All moral virtues that are sought in a well established [constituted] Republic.
Chapter II: Prudence is necessary for a Republic; its benefit and function.
Chapter III: They are in great error, those princes and wise magistrates, who prefer that citizens be imprudent, unyielding, and, as they say, simple.
Chapter IV: An astute imitation of prudence is harmful to the Republic.
Chapter V: Hard work must be joined to prudence.
Chapter VI: Justice is especially recommended to the prince.
Chapter VII: The Republic must keep faith with all people.
Chapter VIII: The Republic must be thankful towards the well-deserving.
Chapter IX: The prince and the Republic ought to show liberality.
Chapter X: Thriftiness is necessary for the Republic, wastefulness is dangerous.
Chapter XI: Friendliness is exceptional among the citizenry, and an ornament of princes.
Chapter XII: Modesty ought to be a great concern in the Republic.
Chapter XIII: The spectacle of modesty is harmful to good morals. It should be removed immediately on only retained so that it might excite ment to virtue.
Chapter XIV: Temperance is the foundation of the Republic.
Chapter XV: Anger is equally harmful to rulers and to subjects.
Chapter XVI: Forgiveness should be nurtured in every Republic.
Chapter XVII: All men in the Republic should be educated in bravery.
Chapter XVIII: Bravery is not acquired in bloody spectacles.
Chapter XIX: A Republic, although powerful and wealthy, should be hold tightly on to moderation.
Chapter XX: Generosity should be recommended to the Republic and especially its magistrates.
Chapter XXI: The queen of all virtues must be greatly carried out in a Republic, names, caritas.[3]
Book Four: On Education
Chapter I: The highest need for the education of the young.
Chapter II: The necessary precepts for the education of the young begin given to all.
Chapter III: The care of infants is also appropriate to the Republic.
Chapter IV: Infants also require education, and what that may be.
Chapter V: The education of boys already growing older, and in what subjects and morals it is concerned.
Chapter VI: The teachers of the young must be well trained, proven, and learned.
Chapter VII: Students should be accepted into the studies of the liberal arts and sciences with great selectivity.
Chapter VIII: Clear rules of behavior should be set down for the students.
Chapter IX: Professors of the sciences should be held in honor.
Chapter X: Youth should be controlled in their duty by moderate punishments and whippings.
Chapter XI: Education is honorable and necessary for the Republic.
Chapter XII: The study of literature does not harm political prudence, be it civil or military.
Chapter XIII: Academics and public schools should be established.
Chapter XIV: Privileges should be granted to professors and students, and which ones are suitable.
Chapter XV: There are many other privileges for students.
Chapter XVI: Degrees and honors are conferred legitimately on the learned, and they must be carried out.
Chapter XVII: An enumeration of what should be learned.
Chapter XVIII: How grammar schools should be taught.
Chapter XIX: Concerning poets and poetry.
Chapter XX: The eloquence[4] of a clear oration.
Chapter XXI: The reason and method of teaching eloquence / rhetoric.
Chapter XXII: It is possible for a prince to have professors, who excel in all these things.
Chapter XXIII: Philosophy is useful to the Republic, and how it should be taught.
Chapter XXIV: Concerning the study of Logic, Physics, Metaphysics, and Mathematics.
Chapter XXV: There ought to be the greatest concern for Medicine.
Book Five: On Laws
Chapter I: The reason for the debate that has been established concerning laws.
Chapter II: The definition and categorization of laws.
Chapter III: The necessity and utility of laws.
Chapter IV: The material of the laws is various.
Chapter V: The legislator is a Magistrate, or the whole Republic.
Chapter VI: The purpose of the law is to make men and citizens equally good.
Chapter VII: Law is imposed on the community, and for the common good.
Chapter VIII: The effects of the law are explained, and its responsibilities.
Chapter IX: Feelings are not bound by all laws, even just ones, but are unequally constrained by certain ones.
Chapter X: Penal laws are necessary and obligate variously.
Chapter XI: It is best that there be few laws.
Chapter XII: Laws should be just, equitable, and moderate.
Chapter XIII: Laws should not be easily changed.
Chapter XIV: There is a certain eternal law, and it is the source of all laws.
Chapter XV: Concerning the attributes of humane laws, and the importance of their interpretation.
Chapter XVI: Laws sometime cease to be upheld, although they are not retracted.
Chapter XVII: A law is able to be retracted for a just cause.
Chapter XVIII: Privileges should be granted, but by merit and moderately.
Chapter XIX: The highest method of persuasion should be maintained by the law giver.
Chapter XX: The prince is constrained by the laws.
Chapter XXI: An old law has been useful for both custom and the state.
Chapter XXII: Antinomians should be driven from the Republic.
Chapter XXIII: It is necessary in a Republic that written divine law be correctly understood and observed by Catholics alone.
Chapter XXIV: We have been accused of injustice concerning a wicked version and interpretation of divine law.
Chapter XXV: The Sectarians[5] are not able to hold / maintain the true law of God.
Chapter XXVI: Divine written law is truly difficult.
Chapter XXVII: The reading of divine law is not prohibited to us.[6]
Chapter XXVIII: Common law is joined to written law.
Chapter XXIX: The study of the law is recommended to princes and private individuals.
Book Six: Concerning Magistracies of the Church
Chapter I. Official magistrates should be established without adulation
Chapter II. A magistrate is necessary for the republic
Chapter III. Magistracy is two fold, church and civil.
Chapter IV. Christian sacrifice, the reason for it.
Chapter V. Concerning the primary responsibility of the Christian Priest, and the truth of the Holy Eucharist.
Chapter VI. The responsibility of the Cleric who sings songs in Churce must be mandated and piously tended.
Chapter VII. Canonical hours and hours of vigil in Church have been and are observed
Chapter VIII. Men of the Church are able to be judges of civil affairs and controversies.
Chapter IX. Civil jurisdiction is defended against the sectarian members of the Prelates.
Chapter X. The life of the men of the Church [7]is laudable and commendable.
Chapter XI. The reformation of the Clergy to the Apostolic norm must be seriously encouraged.
Chapter XII. The easiest method of reformation is the choosing of the ordained.
Chapter XIII. The doctrines, other endowments of the ordained.
Chapter XIV. Supervisory visits ought to be frequent.
Chapter XV. The reason for visitation is described in the council of Mediolanersus.
Chapter XVI. The faults of the Clerics must be more severely punished than that of the Laity.
Chapter XVII A communal life especially makes for the good habits of the men of the Church.
Chapter XVIII A chapter is established for the sake of discipline, and the organization of them.
Chapter XIX Various ordinances of the men of the Church.
Chapter XX. Concerning the Roman Pontiff.
Chapter XXI. Many make a separation from the old Church because of an unmerited hatred of the Roman Pontiff.
Chapter XXII. The cause, why they separated from us, of other injustice.
Chapter XXIII. Luther is not the Angel of the Apocalypse (Isaiah 4.6), nor should he be listened to as opposed to the Pontiff.
Chapter XXIV. The Roman pontiff is not described in the words of Daniel, c. 7.21 and 8, verse 23.
Chapter XXV. The Pope does not think that he may be able to change the times and needs
Chapter XXVI. It does not pertain to the Pontiff to be handed down in the hands through time, and times, and half of time.
Chapter XXVII. Daniel does not prophesy about the Pontiff in Chapter 8, verse 23.
Chapter XXVIII. The things which are said in Chapter II, verse 31 and following of Daniel do not pertain to the Pontiff.
Chapter XXIX. Because of this, that it is said that the Antichrist would appear in the lusts of women, the Pontiff is not rightly accused.
Chapter XXX. The god of the Maozim is not the sacrifice of the Mass.
Chapter XXXI. The Eastern kings are not going to fight against the Pope.
Chapter XXXII. The Pontiff is not going to place a tabernacle between the two seas and capture Egypt.[8]
Chapter XXXIII. The Beasts of the Apocalypse Chapter 13 do not pertain to the Pontiff.
Chapter XXXIV. Concerning those same Beasts, from Chapter 13 Apocalyp (Revelation), verse II.
Chapter XXXV. Pontiffs and governing Cardinals are joined for the purpose of council.
Book Seven: Concerning Civil Magistracies
Chapter I: The reason for Magistracies is varied.
Chapter II: The rationale for creating a Monarch.
Chapter III: The anointment and coronation of Monarchs is properly performed.
Chapter IV: Great honors should be shown to kings.
Chapter V: Other honors usually shown to kings.
Chapter VI: The power of princes is great and varied.
Chapter VII: It is the primary concern of the Republic that it award honors and offices to suitable people.
Chapter VIII: The reason for the educating good men for governing.
Chapter IX: Magistracies must be overseen.
Chapter X: Magistracies must not be easily changed.
Chapter XI: Minor magistracies should be created that can be promoted to greater honors, and lesser offices should not be held in contempt by those who have attained greater ones.
Chapter XII: A general division of magistracies based on the common practice of a Republic.
Chapter XIII: A suitable Senate should be chosen, its laws, and the same concerning councilors.
Chapter XIV: In a monarchy, magistrates should be accustomed to being under a king.
Chapter XV: “Caesars”[9] and those magistracies closest to kings.
Chapter XVI: The constitution of Aula Regia.[10]
Chapter XVII: A consideration of assemblies.
Chapter XVIII: A consideration of the Roman consulship.
Chapter XIX: Magistracies that are similar to the consulship.
Chapter XX: A consideration of what should be dictated and censured.
Chapter XXI: The organization of provincial magistracies, and their responsibilities.
Chapter XXII: A rationale is established for courts in the Republic.
Chapter XXIII: The Tribunal courts[11] of other Republics.
Chapter XXIV: The administrators of the courts.
Chapter XXV: A consideration of the chancellorship.
Chapter XXVI: The magistracy and responsibilities of Aediles.[12]
Chapter XXVII: The masters of provision should be established with great care.
Chapter XXVIII: A consideration of the Tribunes of the plebs.
Chapter XXIX: The huge concern for treasurers and administrators.
Chapter XXX: The ministers of the Magistracies.
Chapter XXXI: Concern the Chinese kingdom.
Chapter XXXII: A catalog of the magistracies and offices of Imperial Rome and of certain other Republics.
Chapter XXXIII: Ambassadors should be chosen from the most honest men.
Book Eight: Power.
Chapter I: The definition of human power; its weakness.
Chapter II: The prince should study the acquisition and augmentation of power.
Chapter III: Power is two-fold: domestic and foreign.
Chapter IV: In what things power consists; and concerning its main element: authority.
Chapter V: Wealth should be sought by the prince.
Chapter VI: The various means of acquiring wealth.
Chapter VII: Tributes[13] are demanded legitimately, methods for doing so.
Chapter VIII: Personal wealth is no less useful than tribute.
Chapter IX: The road to wealth is[14] honest and not bothersome to anyone. A good Economy.
Chapter X: Industry[15] should be increased.
Chapter XI: Agriculty should be taken care of and celebrated before everything else.
Chapter XII: The price of mineral rights should be monitored by the prince.
Chapter XIII: Thriftiness is the greatest payment.
Chapter XIV: Power is remarkably constrained by sumptuary laws.
Chapter XV: Other honest methods, and useful for subjects, by which the wealth of the Republic is solidified.
Chapter XVI: Methods for collecting money have been enumerated by Aristotle in Book 2 of Oeconomica, other similar methods.
Chapter XVII: Methods of accumulating money unjustly.
Chapter XVIII: Those who need loans should be helped by other means.
Chapter XIX: Still other methods of collecting money: surveying and fining.
Chapter XX: A defense of the nobility makes the prince powerful.
Chapter XXI: Power is stable because of like-minded people agreeing on its use.
Chapter XXII: Power primarily likes in a supported and populous citizenry.
Chapter XXIII: Defenses[16] are useful and necessary for preserving power.
Chapter XXIV: Making many treaties leads to power.
Book Nine: On Sedition.
Chapter I: The faults[17] of Republics are many and serious.
Chapter II: Sedition is a most serious evil.
Chapter III: Seditions are very frequent.
Chapter IV: Seditions and conspiracies in the era of Monarchy.
Chapter V: The empire of Constantinople was shaken by sedition and rebellion.
Chapter VI: Seditions of other Republics.
Chapter VII: The seditions of the Ottomans.
Chapter VIII: The cause of seditions and upheavals from the side of Rulers.
Chapter IX: The causes of sedition from the subjects.
Chapter X: It is fulsomely disputed concerning the seditions from Religion; the status of the Republic and religion in the year 1617.
Chapter XI: The status of European Religions, should one considers the doctrine and the teachers.
Chapter XII: The origin of sedition is improvised and arises from small matters.
Chapter XIII: Chance events offer a cause for sedition.
Chapter XIV: The organization and steps of seditions that have been stirred up.
Chapter XV: The cures against seditions and civil wars.
Chapter XVI: The various rationales for exciting seditions, taken from different sources.
Chapter XVII: The public peace is disturbed not by Catholics, but by sectarian seditions.
Chapter XVIII: Civil peace in the Roman Empire was scarcely able to be obtained, just as, for a long time, preachers[18] disturbed the peace of the Church.
Chapter XIX: Experience teaches that the disagreements of religions disturbs the peace of the Republic.
Chapter XX: A harmony of religions is recommended to the Prince.
Chapter XXI: The Sectarians themselves perceive the harm of their own disagreements.[19]
Chapter XXII: A peace of Religion is able to be established in Germany.
Chapter XXIII: There is not able to be peace in the mixing of Religion or in certain political moderation.
Chapter XXIV: Seditions that have risen from religions are not able to be relieved by Syncretism; this is taught by its nature and purpose.
Chapter XXV: The mirror of Syncretism is considered primary, with the result that Catholics are harmed once the peace of religion is violated.
Chapter XXVI: Secondly, the mirror of Syncretism is two-fold, the destruction of the Lutherans and the servitude of the leading Calvanists.
Chapter XXVII: By the examples of the Father, of Catholics, and of Lutherans, Syncretism is not proven.
Chapter XXVIII: Lutherans do not approve of Syncretism, Catholics ought to be prepared to experience bad things.
Chapter XXIX: The civil union of certain princes should not be carried out on behalf of Syncretism in Religion.
Chapter XXX: It is necessary that the resistance of individuals be coerced into peace.
Chapter XXXI: Thoughts free from emotions must be practiced in the drawing up of peace.
Chapter XXXII: Meanwhile, as long as peace is being drawn out, the lies and insults of the Preachers[20] should be controlled.
Chapter XXXIII: Well organized councils lead to peace.
Chapter XXXIV: Written accounts published about the controversies, even if at odds, are nevertheless useful for peace.
Chapter XXXV: A well-established and all-encompassing general Council is the path to peace; as is should in scripture.
Chapter XXXVI: It is the custom of the Church that councils gather to fight against heresies, and the Holy Fathers[21] agree.
Chapter XXXVII: A council is the easiest path to peace, the sectarians themselves agree.
Chapter XXXVIII: The sectarians of our time are not able to hold a council.
Chapter XXXIX: It is shown rather fully that innovators are not able to hold a synod or have peace.
Chapter XL: The form of the council for the purpose of making a collective peace should be taken from the established custom of the old Church.
Chapter XLI: There are serious reasons as to why Catholics, but not their adversaries, approve of a council.
Chapter XLII: The Council of Trend must be taken up, so that peace may return to Germany.
Chapter XLIII: Exceptions made against the authority of the council are purposeless.
Chapter XLIV: The method for entering into a peace.
Chapter XLV: The punishments that been established for seditions and rebellions are serious.
Chapter XLVI: A good state joins itself to another neutral party.
Book Ten: On War
Chapter I: It is possible for the civil leader and the priest to argue productively about war.
Chapter II: The definition and renunciation of war.
Chapter III. War is permissible.
Chapter IV: War ought to be just and carried out by one who has the right of war.
Chapter V: Just causes for which war is able to be undertaken.
Chapter VI: Just causes for which war is able to be prosecuted.
Chapter VII: Certain causes of war are more particularly explained.
Chapter VIII: Unjust causes of wars.
Chapter IX: If the enemy offers satisfaction, it should be carried out gently.
Chapter X: One should go to war with a mature and careful plan.
Chapter XI: War should also be waged justly.
Chapter XII: The purpose of war should be legitimate and honest.
Chapter XIII: War should be waged with the help of God and with the greatest piety.
Chapter XIV: One should prepare for war calmly and in peacetime.
Chapter XV: What weapons should be considered.
Chapter XVI: Weapons with which we harm the enemy in close combat.
Chapter XVII: Weapons with which we harm the enemy at long range.
Chapter XVIII: Living weapons.[22]
Chapter XIX: A consideration of war machines.
Chapter XX: Conscription should be carried out with great care.
Chapter XXI: The virtues of the conscripted soldier.
Chapter XXII: The responsibility and skills of a good war leader.
Chapter XXIII: The prince or the king himself may participate in a great war.
Chapter XXIV: The recommended discipline of war.
Chapter XXV: What is necessary for prepared swiftness of action.
Chapter XXVI: Military magistracies.
Chapter XXVII: Other magistracies in the militia.
Chapter XXVIII: The local soldier is more important than the foreign,[23] but the foreign soldier should not be neglected.
Chapter XXIX: Some regular soldiers should be supplied.
Chapter XXX: The division of Roman soldiers.
Chapter XXXI: The cavalry contributes more to victory than the infantry.
Chapter XXXII: Camps are arranged following established custom.
Chapter XXXIII: The necessary fortifications of a camp.
Chapter XXXIV: The laws and habits of ancient military camps.
Chapter XXXV: The military march.
Chapter XXXVI: The crossing of rivers.
Chapter XXXVII: Battle lines should be organized.
Chapter XXXVIII: Strategies of fighting.
Chapter XXXIX: Other arrangements of battle lines.
Chapter XL: Various examples of battle lines.
Chapter XLI: Military exhortation and the response of the army.
Chapter XLII: Ancient battle line formation is not able to preserved in our time.
Chapter XLIII: General precepts for organizing battle lines; and battles.
Chapter XLIV: The enemy should not be awaited at home, but attacked in his own home.
Chapter XLV: A good Emperor does not impose others with the necessity of fighting.
Chapter XLVI: Strategies of besieging.
Chapters XLVII: Strategies of being besieged.
Chapter XLVIII: It is permitted to retreat, and what should be considered in a retreat.
Chapter XLIX: Avenues of retreat should not be easily cut off by the enemy.
Chapter L: The method of naval warfare.
Chapter LI: There is a use for scouts.
Chapter LII: How traitors should be removed.
Chapter LIII: Moderate stipends and grain should be supplied.
Chapter LIV: The method of provisioning and paying stipends.
Chapter LV: The discharges[24] of Roman soldiers should not be approved by the Prince.
Chapter LVI: Truces should be pledged and protected.
Chapter LVII: Prizes should be handed out to brave men.
Chapter LVIII: Military punishments.
Chapter LIX: Old military practice compared with ours as it relates to weapons.
Chapter LX: The discipline of our soldiers compared with the Romans.
Chapter LXI: Victory should be practiced seriously, justly, and moderately.
Chapter LXII: What should be done to the conquered.[25]
[1] This is tricky. Contzen uses the word beatitudo. This could be a blessing, blessedness, or happiness. Aristotle emphasizes the importance of happiness as a political and individual end, but in a chapter on Religion I wonder if Contzen is rather talking about religious blessedness.
[2] The Latin words amicitia and concordia are buzz words in Roman political thought. Amicitia implies alliances (between individuals and between states), concordia implies internal agreement or stability.
[3] Often translated as charity, but really agape, love for your fellow man.
[4] I believe he means “rhetoric” here.
[5] Protestants, I think.
[6] This could be “by us”, but I think not here.
[7] All “men of the Church” references are translations of “Ecclesiatici” – perhaps that should be retained?
[8] This is a reference to Daniel 11.45
[9] Consider Kaiser, Tsar; both titles come from Caesar.
[10] “Royal Hall” – the primary meeting room in palaces.
[11] In the Roman era, this means the civil law courts for the common people.
[12] Aediles oversaw public games and the grain supply in the Roman era.
[13] May be his term for taxes
[14] Contzen leaves out the verb here; is could be easily replaced with “should be”
[15] Perhaps not industry – Mercandum implies the buying and selling of goods, but I’m blanking on the best noun for that; perhaps commerce?
[16] The latin word here, arces, could be either metaphorical or literal (citadels, fortifications)
[17] the word he uses, damna, could mean faults, but also damages, harms, etc…
[18] Praedicantes is capitalized. Is he referring to a specific group?
[19] discordiarum echoes the Concordia of the prior chapter. Lack of harmony?
[20] Praedicantes again
[21] Latin is SS. Patres
[22] viva could mean “new” here, or perhaps refer to firearms?
[23] mercenary?
[24] Missio can have various meanings – discharge is primary in a military context; but it also means mercy or delegation.
[25] This could also mean “by the conquered” in this context.