XLIX. But let us hear from Lucan, the reasons of convenience, on which that depraved politician grounded his advice for perpetrating so horrid and atrocious an act of treachery, in order, that by comparing them with those of Machiavel, we may discern, whether the principles of the Florentine master were well understood in those times. But it is proper to observe, that Lucan makes the eunuch Photinus the author of the advice, instead of Theodotus; whereas other writers do not make Photinus the adviser, but assisted by the general Aquilas, the executor of the wickedness; and some others again, attribute to this last, a great part, if not the whole of the suggestion. L. But whether Theodotus, Aquilas, or Photinus, was the first who suggested the treacherous cruelty, is not material to the main question. The arguments used with Ptolemy, to incite him to the deed, were as follow: That great as his father’s obligations were to Pompey, he ought to consider, that he owed more to himself than he did to him; that Fortune had declared itself in favour of Cæsar, and against Pompey, and that it would be the height of imprudence to take part with that side, to whom Fortune was averse; that although it was true, the affording Pompey an asylum had the appearance of an honest action, still, princes ought not to attend to what was honest, but to what was useful; that the monarch, who is desirous of confining his operations within the limits of justice, is more a slave of the laws, than a master of his dominions; that the supreme power is paramount to all law, nor can it acknowledge any subjection; that it was beyond a doubt, the affording Pompey protection in his kingdom, would soon bring on him, the invincible arms of Cæsar, and the power of the whole Roman empire; against which attack, he would be unable to make the slightest resistance; that he already, as far as his ability went, had complied with his obligations to Pompey, by wishing that he might be victorious; but now that Cæsar had won the day, he ought to attach himself to die conqueror, and endeavour to court his favour, by taking away the life of Pompey; that pursuing the medium, of neither receiving nor destroying him, would be the worst resolution they could take, for that by such a determination, they would lose the useful, without attaining the honest; that Cæsar would always look upon him as an enemy, who having had it in his power, should neglect to destroy his rival, although all the rest of the world should regard him as ungrateful, for refusing to protect his benefactor. It was also suggested, that it would not be difficult to assign a religious motive for destroying Pompey, and to cover the cruelty of the action under that pretence; for it might be alledged, that he was sacrificed to the goddess of Fortune, who had already declared herself adverse to the unhappy hero; that this sacrifice seemed not only to be dictated by religion, but justice also;