of Savoy and Philip II of Spain, to kill the French King, so they could then launch a massive offensive against the French and Swiss Calvinists. The license was never granted, and the offensive was postponed and made more modest, but this conspiracy tells of what kind of political debate was being had, and just what kind of trouble there was in 1580s France. Works and thought By the late 1580s, Botero had already published a few works, most notably an epic-style poem dedicated to Henry III of France in 1573 and a Latin commentary on Hebrew Scriptures titled On Kingly Wisdom in 1583, but his most important works were yet to come. In 1588, Botero first published his Delle cause della grandezza delle città (On the Causes of the Greatness of Cities). Foreshadowing the work of Thomas Malthus, here Botero outlines the generative and nutritive virtues of a city, the former being the rate of human reproduction, and the latter being the ability of the products of the city and its countryside to maintain the people. Cities grow when their nutritive virtue is greater than the generative, but at the inevitable point when these virtues are inverted, the city begins to die. In 1589, Botero completed his most famous work, Della ragion di Stato (The Reason of State). In this work, Botero argues that a prince's power must be based on some form of consent of his subjects, and princes must make every effort to win the people's affection and admiration. This differed from Machiavelli's philosophy in that it is not sufficient to seem like a just prince, for one's true nature will always shine through; one must actually be a just prince by the advice Botero lays out. Botero's idea of justness came from his exposure to Thomist thought and natural law circulating the Jesuit college system, which had been greatly influenced by the work of Dominican theologians Francisco de Vitoria and Domingo de Soto of the School of Salamanca. Thomas Aquinas had argued that God infused each individual with certain natural rights, and by the use of reason, human beings could come together to create just societies. Politically, Aquinas imagined that the people would decide on a suitable king, and invest him with certain powers to protect them and allow their prosperity. If the king turned tyrant, Aquinas argued, the people were within their natural rights to