By: Merav Fima
Program: Liberal Arts
Course: English 102 - Survey to 1800
Submitted to: Dr. T. McKendy
Date: Wednesday, January 30, 2002
King Solomon, one of the most distinguished monarchs of the nation of Israel, gives the impression of having been almost a perfect epitome of the princely virtues according to Machiavelli, as expressed in The Prince. Machiavelli must have been proud of King Solomon?s performance as a royal, especially of his endeavour to preserve his throne and of the fact that he relinquished his own religion in order to advance his interests. However, King Solomon?s execution of Machiavelli?s formula is flawed due to his liberality. Yet, he is celebrated as one of the best and most successful kings in history, as well as the wisest. Therefore, one is forced to wonder whether Machiavelli?s description of the ideal prince would have been altered if he had himself led a majestic life.
The first feature that classifies King Solomon as a Machiavellian Prince is the fact that he was able to keep his crown and royal epithet in Israel for forty years. As Machiavelli expressed on page 1717, ?a prince needs only to conquer and to maintain his position.? Accordingly, King ?Solomon sat on the throne of his father David, and his kingship was firmly established? (I Kings 2:12). In order to accomplish this goal, King Solomon had to be very protective of his most prized possession and to eradicate any opposition and even the slightest threat of usurpation. Therefore, immediately after his accession to the throne he declared, about his brother Adonijah who had illegally crowned himself and then abdicated, that ?if he will be a loyal man, not a single hair of his will fall to the ground, but if any evil will be found in him, he shall die? (I Kings 1:52). Later, when Adonijah asked the queen for Solomon?s permission to marry Abishag the Shunnamite, who had been King David?s attendant, Solomon was displeased and exclaimed ?why do you request Abishag the Shunnamite for Adonijah? Request for him rather the kingship, for he is my older brother... Adonijah has spoken of this matter at the cost of his life... today Adonijah shall be put to death? (I Kings 2:17-25). Even though this execution put King Solomon on a par with Cain, everyone still admired him because, as Machiavelli had the insight to comprehend, ?the means he has used will always be judged honourable and will be praised by everybody, because the crowd is always caught by appearance and by the outcome of events? (1717). King Solomon also solicited divine intervention in order to pursue his goal of saving his crown. When G-d appeared to him in a dream at Gibeon, Solomon desired that ?G-d, You have crowned Your servant in place of David my father, but I am a young lad; I do not know how to go out and come in... May You grant Your servant an understanding heart, to judge Your people, to distinguish between good and evil; for who can judge this formidable people of Yours?? (I Kings 3:7-9). In addition, King Solomon began the inauguration ceremony of the Temple by wishing that ?G-d of Israel, preserve Your promise to Your servant, my father David, that You spoke to him, saying, ?there shall not cease from you a man to sit before Me upon the throne of Israel?? (I Kings 8:25). Hence, we can deduce that King Solomon constantly did his best ?to maintain himself? (Machiavelli, 1712), without any concern about the consequences of his actions. As a result, he was the last one to rule over the Twelve Tribes as a united kingdom.
The split of the tribes into the Kingdom of Israel and the Kingdom of Judah came at the end of Solomon?s reign as a punishment for his disobedience of G-d?s commandments. However, at the beginning of his career Solomon excelled at following Machiavelli?s advice that ?he should seem all compassion, all faith, all honesty, all humanity, all religion. There is nothing more necessary to make a show of possessing than this last quality? (1717). At first, Solomon?s righteousness made him deserve the honour of building the Holy Temple and of composing one of the holiest pieces of literature, namely, the Song of Songs. In addition, he gave the impression of being endowed with ?all of the above-mentioned qualities that are considered good? (Machiavelli, 1712) when he blessed the people and asked G-d to heed their prayers (I Kings 8:28-61). In spite of his original piety, in order to protect his reputation and his throne, Solomon had Joab killed at the holiest site, specifically, near the alter in the Tent of G-d which was dedicated to peace (I Kings 2:31). In addition, in order to promote himself in the eyes of his idolater fathers-in-law and to maintain good diplomatic relations with foreign countries, ?King Solomon loved many foreign women... from the nations of which G-d had said to the Children of Israel ?do not come into marriage with them... for they will surely sway your hearts after their gods?? (I Kings 11:1-2). Not only did Solomon himself worship pagan gods by the end of his reign, but he also attempted to force the rest of the Israelites to do so by building a palace for his Egyptian wife in the passage-way to the Temple (I Kings 11:27). This disloyalty towards his faith qualified Solomon for a designation as a Machiavellian Prince. Nonetheless, it is disheartening that a king who was given wisdom and who was chosen by G-d to build His dwelling place should suddenly choose to follow different gods in order to promote himself, especially considering the fact that he spent seven years building the Temple and that its inauguration ceremony was a very emotional moment for him.
The construction of the Temple and of the palace, as well as other buildings in Jerusalem, was one of the highlights of King Solomon?s reign. He always devoted his best effort to producing many of the most exquisite creations. Hence, the impressive architecture and luxurious construction materials he used are extensively described by the biblical authors. It is in this aspect of his kingship that Solomon deviated from the theory of the Machiavellian Prince by laying heavy taxes on his population in order to embrace his liberality. Nevertheless, Machiavelli?s expectation that ?liberality leads you to [being an object of contempt and hatred]? (1714) was not realized in King Solomon?s case, as the main character in the Song of Songs addressed him as ?you whom my soul loves? (1:7). Even though the residents did not appreciate the fact that they had to contribute so much money to the royal treasury as a result of Solomon?s tendency for lavish expenditure (?your father made our yoke of taxation difficult; now, you alleviate your father?s difficult workload and his heavy yoke that he placed upon us, and we will serve you? - I Kings 12:4.), they marvelled at its effects and they continued to adore him.
Beloved King Solomon?s kingship is recalled as a golden age for the kingdom of Israel, even though he did not always comply with the princely virtues. Solomon would agree with Machiavelli ?that a prince... cannot observe all the things because of which men are considered good, because he is often obliged, if he wishes to maintain his government, to act contrary to faith, contrary to charity, contrary to humanity, contrary to religion? (1717). However, King Solomon who performed his majestic duties with excellence without being stingy was not despised as a result of it. Ergo, this part of Machiavelli?s concept is imperfect and it cannot be guaranteed that the rest of it is not faulty as well or even dangerous for those who follow it blindly without the use of their critical thinking faculties. In addition, Machiavelli himself had never been bestowed with the privilege to experience a prince?s life. The only reason for which he attempted to attract political leaders to read his text was for his personal benefit. Therefore, Machiavelli himself was really the authentic Machiavellian Prince as he strove to embody the princely virtues, due to the fact that he would have liked to find favour in the eyes of those who were situated on the highest echelons of human social hierarchy, in order to actualize his expression of wishful thinking which reads ?either you are already prince, or you are on the way to become one? (1713). Even King Solomon, who at first examination seemed like a Machiavellian Prince, used his supreme wisdom to realize that this lifestyle is inadequate. He subsequently redeemed himself by repenting and declaring that ?fear G-d and keep His commandments... that is man?s whole duty? (Ecclesiastes 12:14). Due to the fact that no one is perfect, Solomon?s occasional deflection from accepted moral standards was seen as forgivable, particularly because he attempted to improve and to be the best possible king. Therefore, he was not labelled as a Machiavellian Prince.
Lawall, Sarah (Ed.). The Norton Anthology: World Masterpieces: Volume I: Literature of Western Culture Through the Renaissance. 7th ed. New York: W. W. Norton & Company, 1999.
Scherman, Nosson (Ed.). Tanach: The Stone Edition. The Torah/Prophets/Writings: The Twenty- Four Books of the Bible, Newly Translated and Annotated. New York: Mesorah Publications, Ltd., 1998.