A very brief and profitable Treatise declaring how many counsels, and what manner of Counsellors a Prince that will govern well aught to have. The Book speaketh. All you that Honours would achieve, And Counslers eke desire to be, Of self love flee the false believe, And learn my lore that you may see What worthiness in you doth reign, Such worthy state thereby tatteyne. IMPRINTED at London by William Seres. Firmo Appoggio. 1570 To the right Noble Earl of Leycester, one of her highness most Honourable, wise, and grave Counsellors. FOR LACK OF BETter ability, I am bold after my old wont, to present your Honour with Ink and Paper, more to do my bound duty in showing myself thankful towards you, for your great benefits bestowed on me: than for any profit or pleasure, that I know your Honour can reap any way of my rude writing. And yet amongst all the trifles that ever I wrote, there was none in mine opinion that aught to please you better than this little Treatise, representing unto you as it were in a glass, many of those good virtues and qualities that do reign in you, & aught to reign in every other good counselor. Which Treatise was first written in the Spanish tongue by a Spaniard called FEDERIGO FURIO, and afterward translated into the Italian tongue by another Spaniard called ALFONSO D'VLLOA, but not with so good grace as I believe it had in the Spanish, which in deed I never saw, and therefore though my very friend May stir john Baptist Castiglion one of the Grooms of her highness privy chamber, upon good zeal he had to profit many, delivered me the said book at my last being at the Court, earnestly requesting me to put the same into our vulgar tongue, yet I would not altogether translate it, but thought it best to make a brief collection of the substance thereof, cutting of all superfluous talk, and yet leaving nothing out (I trust) that was necessary to be spoken. But how soever it be I most humbly beseech your Honour to take it well in worth, and in perusing the same to conceive of my labour bestowed therein, with that favourable judgement, which you have always used towards me, in all my other doings, and therewith to continued still my good Lord, even as I think myself bound to continued your faithful servant. Thus leaving to trouble your Honour any further: I pray God to grant you health & long life, with much prosperity. From Newton Flotman the first of April. 1570. Most bound to your Honour Thomas Blundeuill. With what order and method the Institution of a Prince aught to be written. WHO so will writ the Institution 1 of a Prince, aught to divide his work into five parts. The first whereof would contain three Books, and the first Book must show what a Prince is, how he was first ordained, & to what end, what power he hath, who gave it him, & who may take it from him. The second book must declare what Arts and Sciences are required in a Prince that will govern well. The third book must show what moral virtues a Prince should have, and how to use them. The second part must treat 2 of the Prince's education, of his Schoolmasters, governors, servants, friends and lovers, of his house and household: and therefore as the Physicians do divide man's life into seven ages or times, so this part would be likewise divided into seven books, the first treating of the Prince's infancy, the second of his childhood, and all the rest of his other ages or times. The third part would contain 3 three Books, the one whereof must show the duty of the subject in every point towards the Prince, and the other, the duty of the Prince towards the subject: whereby it shall plainly appear, who is a Traitor, and who is a faithful subject, and also who is a just Prince, & who is a tyrant. The fourth part would show how a Prince aught to rule 4 and reign, so as he may escape and overcome all diffycultes that may chance any manner of way, which are not easily known, by cause they are divers, according to the diversity of the kingdom, or principality: which is gotten & possessed by one of these four ways: That is, either by inheritance, by election, by forcible conquest, or else by policy: it is requisite therefore that this part be divided into four Books, every one treating of each of the said kinds of possession. finally, because the Prince 5 can not hear all, see all, know all, and provide for all, alone of himself: the fift part therefore aught to treat of the council, and counsellors of a Prince teaching him how to make his counsel, and what manner of counsellors to choose, of which part mine Author about nine years passed took upon him to write, dividing the said part into eight books: but as yet he never set forth more (that I know) than the first Book, the effect whereof hereafter followeth. What a counsel is, and how many counsels a Prince aught to have. A Counsel is an assembly of wise and discreet persons chosen by the Prince to counsel him in all his affairs, both of peace and war, in such sort as he by their help may govern his Realm wisely, and foresee all dangers that may bety de, so as in all his doings and enterprises, he may have good success, or at the lest, as little evil success, and as seldom as may be. And though that the Counsel and the Prince maketh in deed but one entire thing, in that it hath but one head which is the Prince, yet it is necessary that the said counsel be divided into many parts, which though they have divers offices, yet they shall make but one body, no more than the several parts of man's body, serving to divers purposes. Wherefore it is meet, first to show how many several counsels a Prince that will govern well aught to have. And than to every one of those counsels, how many counsellors, how many Presydents, how many Secretaries, and how many Clerks be needful, and also what qualities be required in those men, that they may be able and sufficient to serve the turn. Also what prerogatives, pre-eminences, and authorities they aught to have: Again, how they aught to be assembled, where, in what time, and what hour, than which matters aught to be first propounded, to whom the Bylls' of remembrance for dispatch and all other writings aught to be delivered, who aught to solicet the matters, and how they should be entered into the books, and many such like things. Furthermore to show how one counsel aught to answer another orderly, to the intent there be no confusion nor mingle mangle of matters. And lastly, to show them when they have all determined upon some matter, how and in what sort they shall make relation thereof unto the Prince before they make any final resolution or conclusion. Following then this order, mine author saith, that if the Prince mind to govern his state well, and to dispatch many matters speedily, he aught to have seven counsels every one differing from other in affairs, offices, and in authority. And first he beginneth with the counsel of revenues, The Exchequer. not for that it is first by worthiness, but (as I take it) for that it is first by order of nature, taking here perhaps the Prince's revenues to be the matter, without the which nothing can be done, to which counsel belongeth these points here following. To gather up his revenues. To see that they be not wasted. To increase them by all convenient means. To consider from whence, how and in what time extraordinary These things belong to our high Court of Parliament. revenues may be best levied, to appoint tasks, and subsidies, tolls, and customs, and to reform them when they be either to much or to little, without dammaging the weal public, to abridge superfluous, and to increase necessary expenses. The second is the counsel The privy counsel which for worthiness would be first placed. of the state, whose office and duty consisteth in these points here following. First, to see whether such officers and governors as serve under the Prince as well in peaceable as in warlike affairs, do their duty or not. To know how long their time of service endureth, whither they aught to be changed or not, & who aught to be chosen to serve in their rooms. Moreover, to see that all charges both ordinary and extraordinary, as well for matters of peace, as also of war, be paid in due time by virtue of their warrant directed to the counsel of the revenues, which have authority to receive, but not to disburse one penny without special warrant from this counsel, which only hath power to distribute the Prince's money. Also to consider with whom either peace, war, league, or truce, is to be made. Again, with whom the Prince aught to join in true, or feigned friendship, and how far, how much, in what sort, and at what time, whither secretly or openly he aught to aid his friends. And therefore this counsel having so great matters in charge, deserveth well to be the head and chief of all the other counsels. The third counsel is for The counsel of war, whereof England hath most need. matters of war, and therefore mine author calleth it the counsel of war, whose office is to see that the princes Towns, Ports, & Frontiers, be well fortified, and to understand the whole Art and Discipline of war, to the intent the Prince and his realm may not only be defended from all foreign power, but also get the victory of his enemies, with whom he shall hap to join in battle. And therefore this counsel besides being skilful in Fortification, in taking of musters, in training of Soldiers, and in setting of battles aught also to have in prompe memory all the former wars of the Prince and of his predecessors, and to know how and upon what occasion those wars were first begun, followed, ended, and what success they had, and how those wars differed one from another by reason of time, and what conditions of peace have been offered or received, & upon what causes. Also to consider as well the force of the enemy and of his allies and confederates, as of the Prince and his confederates, and to compare them together, that they may know whither they be equal in power, or that the one excelleth the other, & wherein, as in men, armour, discipline, victuals, same, credit, money, friends, allies and such like, without due consideration of which things, he that beginneth any war, endeth the same for the most part to his great loss, shame, and reproach, and therefore how necessary this counsel is to a Prince, it is easy enough to see. The fourth counsel is for Purueyours provision of victuals, and therefore it may be well called of us the counsel of victuallers, or purveyors, whose charge is to furnish the whole state with victuals both in time of peace, and war. And therefore this counsel had need to knowc every part of the Country, and what it is able to yield and to keep books of remembrances that may show them at all times what store of victual there is, and what is lacking, what cometh in, or goeth out by sea or by land, also from whence they are brought and whither they are carried, by what way, by whom, in what sort, how much, and at what time, and such like matters appertaining to their office. And to this counsel the Prince shall do well to refer all matters touching licences of carrying out corn, or other victual, granting licence to no person to carry out of the realm any victual, without the consent and advise of this counsel, whereby the state shall not only have sufficient always for themselves, but also many times such abundance as they may help their friends and loving neighbours, in their need, whereas contrariwise for lack of this counsel having this authority, the realm many times suffereth great famine by means that a few covetous persons preferring their own private lucre before the profit of the whole common wealth, by money and friendship do procure licences of the Prince, to carry out into foreign places that victual, whereby the common wealth at home should be sustained. Yea, and many times for vile lucre sake and hope of greater gain, do rather relieve the enemies, than the friends of the state, which through unkindness by them conceived causeth offence, yea and sometime breach of friendship. Moreover for lack of this counsel, wars are made many times in Countries, whereas no meat is to be had for man, or beast, so as the army is no sooner in the field, but it suffereth extreme hunger, and is thereby forced to return immediately home again with shame enough, or to make peace, or truce, either out of time, or else with such conditions, as are not meet, nor honourable, whereby the Prince loseth his estimation amongst strangers, and getteth the hatred of his own people. For two things makes the people to love the Prince, that is, to be defended from the oppression of the mighty, and to be in league with those Nations, without whom they can not well traffic. The fift counsel is touching matters of law, whose The common place. charge is to appoint as many and as few officers as shall seem requisite to minister justice These points also do belong to our high Court of Parliament. in civil causes throughout the whole state, and this counsel must have authority to make laws, to repeal laws, to reform laws, and to interpret laws, for lack of which counsel great wrongs are suffered, and many disorders committed in all common wealths to the great decay of the state, and setting up and advancing of a few Laweyers and advocates, which in these days may boldly rob and spoil the poor commons, without any fear of punishment or correction. The sixth counsel is touching The king's bench. criminal causes, and therefore it may be called the counsel of correction, this counsel must have authority to judge and give sentence of all crimes committed any manner of way, and to punish the offenders according to the laws of the country. The seventh counsel is touching The Whitehal, or court of rewards. rewards to be given by the Prince to such as deserve, and therefore it may be very well called the rewarding counsel, for the office of this counsel is to know who deserveth well, and who doth not, and to inform the Prince thereof, to the intent the Prince's benefits be not evil bestowed: and therefore the Prince shall do well, not to give any tewarde without the advice of this counsel. And for lack of such a counsel, we see for the most part in Prince's Courts that the virtuous sort which commonly be no cravers, are seldom or never considered, and such as lest deserve, are always best rewarded. The Prince being thus furnished with these divers counsels shall be able to dispatch more matters, than when the whole charge lieth only upon two or three persons, by whose long delays the Prince's subjects are now forced to consume themselves in continual waiting, for dispatch of business, and yet as mine author saith, the ambition and covetousness of some counsellors is such, as they can not suffer to have any partiners in their doings, because they will have all the honour, and all the gain to themselves, esteeming more their own private lucre, than the profit of the common wealth, which kind of men are unmeet to be counsellors, be they never so wise. And to the intent that these seven counsels before mentioned, may not be reduced all to one, in such sort as two or three persons should rule all, as commonly is seen in most places now a days. It is requisite therefore that no counselor be suffered to be of divers counsels at once, but to tend one alone, meddling with no matters of any other counsel, but only with those, which appertaineth to that counsel, whereunto he is called. But now, to order these seven counsels rightly, it were needful to write seven Books, declaring all the particular parts and circumstances that belong unto every one of the said counsels, but for so much as it were a superfluous thing to repeat in every one of those books, all the qualities that be requisite in those counsellors that are to be admitted into any of the foresaid counsels, and specially such qualities, not differing very much one from another. I thought it best therefore to spend this book in making one discourse of that matter for all, which here followeth. What a counselor is, and what qualities he aught to have. A Counseler is a sufficient person, chosen by the Prince, meet to serve in some one of the foresaid counsels, and able to discharge his duty therein. In which definition two things are to be considered, that is, the sufficientcie of the man, and the choice of the Prince, of both which things we mind to speak: but first of the sufficientcy of the man, which consisteth in two points, that is, in the qualities of the mind, and in the qualities of the body. The qualities of the mind requisite in any counselor in general, are in number as mine Author saith. XU. that is, 1 To be wise. 2 To be eloquent. 3 To speak divers languages. 4 To be a good historiographer. 5 To be a good Moral Philosopher. 6 To be politic. 7 To be a traveler. 8 To know the force as well of his Prince, as of his enemies and neighbours. 9 To love his common wealth, and to prefer the profit, and honour thereof before his own gain and estimation. 10 To have a right judgement in all things without partiality, esteeming honesty and truth more than friend or kinsman, and to be no maintainer of any sect or faction; which be perilous members in any common wealth. 11 To be just in correcting the evil without rigour, and in rewarding the good according to their due deserts. 12 To be liberal. 13 To be beneficial towards his common wealth. 14 To be affable, that is to say, courteous and gentle, in his speech and behaviour towards all sorts of men, both poor and rich. 15 And finally, to have a noble, stout, courageous, and constant mind, not fearing to loose both life and goods for the truth sake. All which qualities mine author might easily have reduced into these five general kinds: that is, Prudence, science, justice, fortitude, and Temperance, For under Prudence are comprehended the first, the sixth, seventh, & eight quality, for there is, PRUDENTIA, MONASTICA, DOMESTICA, and POLITICA. The first whereof, teacheth a man to govern himself, leading a sole life, the second, to govern a family, and the third, to rule a common wealth, which requireth such policy and experience as he talketh of. Under Science may be comprehended the second, the third, the fourth, and fift quality: and under justice, the ninth, tenth, eleventh, twelfth, & thirteenth quality: under Temperance, the fourteenth: and under Fortitude the fifteenth, and many others, which mine Author as I suppose leaveth out of purpose, thinking these sufficient (as I take it) yea, and perhaps more than are to be found in some counsellors in these days, and therefore though I have a good will to treat of these things in another order, yet for his sake that delivered me the book, I will follow mine Author's order, briefly declaring the uses of the foresaid fifteen qualities, and what causes moved him to think them most necessary for a counsellor, & finally how the Prince shall know by trial, and not by relation, whither his counselor hath such qualities or not: Whereby it seemeth that mine Author supposeth, the Prince to be endued with all these qualities himself, for otherwise I see not how he should be able rightly to judge of them. Well then the first quality A lively wit. is, as he saith, to have a quick and lively wit, which is the beginning, mean, and end of all noble enterprises, without the which all other virtues do little prevail. For we see by experience that the rude wit with great labour & diligence, seldom or never, attaineth to that knowledge or judgement, which the fine wit getteth in short space, & with little pain. Neither do rude wits ever attempt any worthy enterprise: wherefore to have a fine wit is a thing most needful to any counselor. Which, whither he hath so or not, the Prince aught to know by trial of the man, and not by information or relation of others. And such trial is to be had two manner of ways, by his words, and by his deeds, for the wise man commonly doth not talk of such matters, nor in such sort as the common sort doth, neither be his words or phrases like unto theirs, his talk is grave and wise, he is ready in answering, and quick of understanding, and easy to be understood in declaring any thing. He is pleasant in matters of sport, and in earnest causes grave and circumspect. And finally, he is able to use talk meet for all companies, without breaking the bounds of comeliness, due to his calling. Now as touching his deeds they are known by his activity, and by his diligence used in reading, writing, and conferring with wise and learned men, and in practising with men of experience, and with men of divers nations. For with such the wise man will acquaint himself, to the intent he may know all things and be ignorant in nothing. But the dull and gross witted man doth clean contrary, for he giving himself to sloth, to belly cheer, to lewd company and to vain pastimes, abhorreth the company of the wise and learned sort & utterly neglecteth all virtuous exercises. The second quality, meet for a counselor is to be eloquent Eloquence. to the intent he may be able to persuade or dissuade, to accuse, or to defend, to praise, or dispraise, to rejoice or to sorrow with others, to entertain Ambassadors with pleasant talk or to do any message, or embassage from the Prince, also in time of tumults and commotions, the eloquent counselor with his authority & good persuasion, may 'cause much quietness, and profit the common wealth divers ways. Now why there the counselor be eloquent or not, the Prince may know partly by his words, and partly by his deeds, for by often talking with him, he shall know his order of speech, what words and phrases he commonly useth, and he may 'cause him to tell some tale or History, marking him how he beginneth, divideth, followith, and endeth the same, and with what grace & propriety of words, also how he delateth or abridgeth the same. Again, the Prince may know him by his deeds, by considering what Masters he had to teach him, also what diligence he used, & what time he employed therein, whither he made any work or not, & to examine the same: or feigning that he hath some embassage of importance to send somewhyther, he may 'cause him to indite the same in his own presence. The third quality of the Knowledge of tongues. mind meet for a counselor is to have divers tongues and languages, to the intent that when he is sent in message to any foreign Prince, he shall not need the help of any trussheman or Interpreter to tell his tale. Which Interpreters many times by adding to, or taking fro, do hinder the same, or else do not tell it with such grace, nor to so good purpose as he himself would. Moreover, by having the tongue of the country, where he serveth, he shall the better understand the manners, rights, and customs, and all the secrets of the same, and Spies will more gladly confer with him, and reveal to him alone, that which they would not willingly do in the presence of a third person. And the Prince of the country will delight the more in him, who sometime shall have occasion to declare some secret to the Ambassador or messenger, which he would have no other man to know, therefore how needful this quality is to a counselor, it is easy enough to see, which quality, whither the counselor hath or not, the Prince aught to know by trial, as by making him to write or speak some thing in those tongues wherein he should be skilful. The tongues necessary for an English counselor in mine opinion are these. Latin, French, Spannishe, Flemmishe, high Dutch, and Italian, for with all these nations we have many times to do. The fourth quality belonging Reading of Histories. to a counselor, is to be a good historiographer, that is to say, to have seen and red as well the Histories of old times as of late days, and specially those that appertain to the state wherein he serveth. And also the Histories of the friends, neighbours, and enemies to the same state, whereby more knowledge and experience is to be gotten, than by any thing else, for Histories be no other thing but a collection of divers experiences of all times, and of all sorts of men. Wherefore, a diligent historiographer, which readeth to further his knowledge, and not to please his ears, can be ignorawt in nothing that appertains to government, be it in time of war or peace. For he seeth & knoweth all the sleytes & fine policies that hath been used in either of both times. Neither is it possible for any man, live he never so long, to get by his own experience, the tenth part of that knowledge which a diligent reader of Histories shall obtain in few years. For whereas the man of experience in his time perhaps seeth a small number of battles, skirmishes, besiegings, seditions, tumults, breaking up of wars, leagues, pieces, and such like matters, the historiographer knoweth an infinite number of such things, together with the beginning, proceeding, and ending of the same. Also he knoweth the best way of government, belonging to a common wealth or kingdom, and how to maintain the same, and to increase the power thereof, by reason that he hath red of so many commonwealths and kingdoms, and known by what means they have increased or decayed, therefore nothing is more necessary for a counselor, than to be a diligent reader of Histories, which whither he be so or not, the Prince may know by trial, as by ask him such questions as these are, how many changes hath the crown of England, France or Spain suffered? what families hath possessed it? by what means, how long time, and what was the cause of every change? and how many of every family reigned, and which of those had most or lest fame? how many wars every one of them made, for what cause, with whom, and in what time, and how such wars were first begun and ended? also to ask him what notable battles hath been ever since the birth of Christ, either in England, France, or Spain, who hath won, & who hath lost, & to show the cause thereof. Also to ask him what seditions and tumults hath been in any of those countries, upon what cause such seditions were made, what hurt or good they did, and how they were appeased, to which and such like questions, if the counselor can answer readily, there is no doubt but he is a good historiographer, and can use his knowledge to good purpose, when time and occasion shall serve. The fift quality is to be a good Moral Philosopher, to Moral Philosophy. the intent he may perfitly know the end and true use of every virtue, wherein it consisteth, and how far it extendeth, for lack of which knowledge, many do account rudeness & ignorance to be plain dealing, pride to be magnanimity, modesty to be cowardlynesse, and foolish hardiness to be fortitude, and to be short, do take virtue for vice, & vice for virtue. In all counsels and deliberations, the first thing that men do consult of, is whither the thing they go about, be honest or not, & if the counselor knoweth not wherein honesty consisteth, and how far it extendeth, he can neither make wise deliberation, nor good resolution. Moreover, in appointing offices to meet persons, & in rewarding every man according to his deserts, the knowledge of the virtues is so necessary, as a counselor can not be without it. The Prince may know whither his counselor hath such knowledge or not, by demanding him such like questions as these are. What things be needful to the obtaining of the chief felicity in this life? what is Prudence? what is justice? what is fortitude? and what parts they have, whither it be better for a Prince to be covetous or prodigal, and which of those extremes draw nighest to the virtue of liberality? wherein clemency doth consist, & whither it be better to be over merciful, or to severe, and how many ways a man may offend against Fortitude? Again, wherein magnificency doth consist, and what contraries it hath. The Prince also may know his councelers' skill in these matters by his doings, studies, and trade of life. The fixed quality is to be politic, that is to say, to be practised Policy. in government, both in time of peace and war, for the office of the Prince, is not only to govern well his people, but also to defend them from all violence. And therefore the counselor had need to be skilful as well in martial affairs, as in civil government. And first as touching civil government, he must know that every common wealth consisteth of two parts, which I may call here for difference sake, the body and the soul. By the body I mean the habitations or dwelling places, wherein the air first is to be considered, as whither it be hot, cold, or temperate, than the scyte thereof, as whither it be near to some Sea, running stream, or standing water, also whither such scyte be high, or low, dry, or moist, in fruitful soil or barren ground, nigh to, or far fro the enemy. Also to what winds it is most subject, for according to these considerations, the streets in Cities or towns aught to be made, wide, or straight, open to one wind, and shut to another, according as they be good or hurtful, the market places aptly placed, and the houses built in such order, and having such shape, as is most necessary and convenient to serve all purposes. Whereby it seemeth by my Author's words, that the counselor had need to be skilful in Architecture, which in deed is a noble science, and necessary to all men, but specially to counsellors and Magistrates. By the soul of the common wealth, is meant the governmét of the same, wherein first is to be considered, of what manner of form it is, as whither it be governed by one only King or Prince, as the Kingdom of Spain, Portugal, and Castyll: or by noble men only, as Venice now, or as Sparta in old time past: or by the common people, as now in our days the Cities of Swyzerland, called the Cantownes: or by the king and his nobles, as the Kingdom of Denmark, and as Rome when it had kings: or by the king and his commons, as for a certain time the Empire of Persia was governed: or by Nobles and commons together, as Rome after they had put down there kings and chosen Consuls and tribunes: & the like government was in Lacedemony and Athens, & in our time in Floraunce and Scene, and divers other common wealths in Italy: or whither it be governed by a king, his nobles, and commons, all three together, as the Empire of Almanie, the kingdom of Pollonia, of Arragon in Spain, and also of England, and in every one of these governments, the counselor aught to know how, and by what means the state may be preserved, augmented, or decayed, what perils may hap, and how the same may be remedied with jest trouble, cost, and expenses. What laws and Magistrates are most meet and necessary for every government. For it is unpossible for the counseler that is ignorant in these things, to remedy all such disorders as may chance. Neither can he counsel his Prince how to behave himself with this friend, or that confederate, with this or that foe, nor know how much the one may further him, and the other hinder him. Thus much of civil government. Now as touching Marshall affairs or warlike policy, the counselor aught to know such circumstances as do belong to a good Soldier, Captain, or general, as how soldiers are to be levied, mustered, and armed, how they should March, how to be encamped, how to fight, how to retire, how a Camp should be fortified, and how a town should be besieged or defended, and finally, all such things as do appertain to the Art of war. But now to know whither the counselor be thus politic or not, the prince may try him, by ask these or such like questions here following. As whither it be better to build a City in a fertyll or barren soil? which winds are to be barred from an habitation or dwelling place? how many ways a state or kingdom is wont to be lost? by what means the good government of any common wealth is decayed? of what causes seditions and rebellions do spring? how they may be oppressed? wherein the power of a Prince doth consist? whither in riches, or in good Soldiers? how many ways one Prince without slander may make war upon another Prince, that hath given no just occasion thereunto? whither it be better to tarry the enemy at our own home, or to seek him at his home, how many things a Prince hath to consider before he enter into war? and being entered, how many before he fight any battle? and having fought, how many things he hath to consider after he hath won or lost the victory. To which and such like questions, if he can rightly and readily answer, he is worthy to be called a politic counselor. The seventh quality belonging to a counselor is to be a traveling of Countries. traveler and to have seen not only all the terretories of his Prince, but also many other Countries, and specially those that be either friends or enemies to his prince, so as he may understand their government both in time of peace & war, and their revenues as well ordinary as extraordinary: also how the Princes and the subjects of those countries do like one of another, and how they agreed or disagree amongst themselves, of what power they be, what Forts & Holds they have, how they are maintained and kept, what trade of life and trasfique the common people useth, of what nature, disposition and manners they be, and such like things necessary to be known. without consideration of which things, who so traveleth into strange countries spendeth his time in vain, as the young Napolitan that had been at Rome, and at his return, could tender no good account of his travel to the Prince that gave him leave to go abroad, but only how he had seen walls, towers, cuties, towns, hulles, dales, floods, trees, and bushes, of all which things he had plenty at home, and therefore was commanded by the Prince from thenceforth to tarry still at home. But the wise traveller observeth such profitable things as are before told, and many more very diligently, & by comparing the strange countries first one with another, & then all those with his own, is able to judge of the government of his own country, how good or evil it is, and knoweth how to root out all abuses and evil customs, and to plant good in their stead. He knoweth how to entertain strangers, be they friends, foes, or newtralls, by reason that he is acquainted with their manners and conditions, & can apply his words, writing, and deeds, according as the condition of the men, of the matter, of the time, and of the Prince shall require, knowing both the commodities and discommodities of times and places, whereby the Prince or his counsel can never be deceived in any thing, by wrong or false information of strangers, neither shall he need to depend upon their judgement. The Prince to know why there his counselor be a traveller, and what profit he hath reaped thereby, may question with him in this wise. How many miles containeth the length of France, and how many in breadth, and also how many in circuit, what notable cities, towns, and Universities it hath? & specially what holds and Forts? And on what side the country is most easy to be invaded, what floods and streams it hath that be not wádable, what virtue or vice is most proper or peculiar to the French men, and in what thing they most delight? also wherein the nobility of France differeth from the nobility of England? and wherein their people differ from ours? how much their buildings differ from ours? which of the two kings of France and England hath most absolute power? upon what occasions and how the people of France is want to withstand their prince? And wherein their servitude differeth from the servitude of our people? how the king of France leauyeth his Soldiers? how they are exercised and trained? And in marching through the country, what order is taken and what provision is made, that the poor countrymen be not spoiled nor molested by them? The like questions may be demanded of any other country, or without ask these questions it is easy to perceive by his own talk of the countries where he hath been, what profit he hath gathered. For if he be always ready either to condemn strange countries and their customs or government and to praise his own, or else contrary wise to praise the others & to dispraise his own, without due consideration or comparison had: it is an evident sign that he maketh no distinction of things, and whereas is no distinction, there can be no choice or election, and where election wanteth, there is no wisdom nor judgement, and where wisdom and judgement faileth, all things fail. The eight quality requisite in a counselor, is to know as Knowledge of the Prince's power. well the strength and power of his Prince, as also of his allies, friends, neighbours and enemies, for want of which knowledge, many times the Prince is counseled to war with those, with whom he aught to live in peace, and to make peace with those with whom he should rather have wars. And the Prince may try the knowledge of his counsellor in this behalf, by ask him these or such like questions. As what ordinary or extraordinary revenues his friends or foes have? whereof such revenues do rise? what soldiers they are able to make? how they are levied, armed, trained, and exercised? what Captains they have? of what things necessary to maintain war, their countries have either plenty or lack? and such like. The ninth quality requisite in a counselor, is to love his The zeal and true love of the counselor towards his country. common wealth, so well as he doth always regard the profit and honour thereof, more than his own, esteeming in respect thereof, neither his goods, dignity, life, nor fame, without which love, he can never be so careful, for the preservation of his common wealth, nor so diligent in doing his duty, as he aught to be, which love or zeal, whither the counselor hath or not, the Prince may know, partly by hearing his opinion in such matters as do redownde more to the Princes peculiar profit, than either to his honour, or to to the profit of the common wealth. As whither upon some feigned cause, it be good to break a league or truce made with some Prince? or to deprive Cities or towns of their liberties? or to charge the commons with some extreme subsidy, task, loan, benevolence and such like. And partly he may know him by his conditions. For if he be either an hypocrite or dissembler, a covetous person or a flatterer, ready to uphold the Prince's words with yea and nay, affirming always that the Prince may do what him listeth, and that he can not err: it is unpossible that such one can love his common wealth, but must needs be a great enemy thereunto. The tenth quality is to have a right judgement in all things, Upright judgement. and to hear all men indifferently, without partiality or respect of persons, and to think himself more bound to right and justice, than to Lord or Duke, to friend or kinsman. For the counselor is a public person, and therefore aught to be void of all private affection, loving in general all good men for their virtue, and hating the evil in like manner for their vice, of what country or nation soever they be. For though there be many nations, yet there be but two sorts of people, that is either good or evil. Notwithstanding of those that be good, we are bound both by God's law and man's law, to prefer in some respects, our Parents, kinsmen, and countrymen before others. The Prince may know whither his counselor hath this quality or not, by observing his doings, and marking whither he be a procurer of favour, living, office, or dignity for his kinsmen, or others that be not worthy thereof. Again, whither he be factious, that is to say, favouring and maintaining one part of the state more than another, as the Nobles more than the commons or contrariwise. And whither he upholdeth the Ecclesiastical power, more than the lay power, which kind of men are perilous in all commonwealths. For so as their faction may stand, be it by right, or by wrong, they care not what mischief they do, having no regard to the common wealth at al. Neither is it good for a Prince to admit into his counsel, any man that hath been known to be an open enemy to any dominion, Province, City, or town, that is subject to the Prince, or to suffer any such to bear rule in any of those places. For man being naturally vindicative, having once gotten power to execute his desire, will undoubtedly when he seeth his time, under the colour of justice, revenge his private wrong, with the public sword. Neither is it good to put any man that is the head of any faction, in authority, or to make more account of him, than of the contrary part: for that breedeth disdain and hatred in that part, not only against the party so promoted, but also against the Princes own persó, for his partiality showed therein, which thing hath brought many Princes to their destruction. The eleventh quality belonging to a counselor, is to be a justice. just man, willing to give every man his own, according to his deserts, that is to say, to chastise the evil without cruelty, and to reward the good with such reward as is due to their virtue. The just man is faithful and perfit in all his doings, and therefore is beloved of both young and old, of rich and poor, and all men dare boldly commit to him themselves, their wives, their children, their goods, their honour, and their lives. The Prince may know whither his counsellor be a just man or not, partly by his words, and partly by his deeds, for his talk is grave, wise, and full of truth, he alwaves speaketh plainly, even as his heart thinketh, he is no tatler, no tale teller, nor carrier▪ of news, no evil reporter, slanderer, or backbiter of the absent. For to carry tales proceedeth of a vile and base courage, and they that use it, are never faithful. He is no hypocrite or dissembler, nor double of his tongue, speaking one thing in presence, and another thing in absence, neither will he report any thing out of the mouth of hearsay, that lying Author, but only that which he hath seen or felt, he reproveth the evil courteously, and praiseth the good without flattery, for he will neither flatter nor be flattered, yea rather he loving nothing but truth, hateth all liars, flatterers, scoffers, jesters, & railers. Now as touching the deeds of the just man, they are easily known. For he liveth quietly contented with his own, seeking neither honour nor riches by any other means than by virtuous travel: Whereby if he did not seek preferment, he should show himself to be unjust. For as it is ambition in him that is unworthy to seek honour or dignity by favour, money, or by any other unlawful means, so is it cowardlynesse of courage in him that well deserveth, not to seek by virtuous mean his due reward. Moreover, the just man's house and family is well ordered, and his servants are modest, he dealeth with all men justly, he payeth his debts truly, he is no maintainer of busy bodies, nor bier of other men's debts or doubtful titles, he is no wrangler in the law, but fleeth all occasion of suit, contention, quarrel, strife, & sedition, and finally he is loving, kind, faithful, friendly, charitable, and thankful. Which virtues together with the rest before mentioned, who so hath not, is no perfit just man. The twelth quality requisite in a counselor is to be liberal, Liberality. that is neither to be covetous, nor yet prodigal, but to use the mean betwixt them both, whereby he shall procure the love and good will of the people, whereas the covetous counsellor is hated of all men. For he hath all things to be sold, in so much as he will neither hear suitors nor speak for suitors without reward, & such one with money is easily corrupted, to betray both Prince and Country, so as he may do it covertly and safely, he is also ready at all times, to agreed to the confiscation of another man's goods, be it by right or by wrong, because his part is therein. Again, the prody gall counsellor on the other side with wasteful spending, by little and little consumeth himself, and so looseth his reputation, and at length becometh as evil or worse than the covetous counselor. The Prince may know whither his counselor be liberal, covetous, or prodigal by his doings, for if he be liberal, he keepeth good hospitality, and he is good to the poor, and ready to relieve the necessity of such as want, as in helping with his money and friendship to bestow honest maids in marriage, to redeem poor prisoners and captives, and also to pay the debts of his honest friends, that are fallen into decay, and to help such as are like to deserve well of the common wealth. But if he be covetous he doth none of these things, for all is little enough for himself, hath he never so much, he liveth miserably scratching all to himself, and in any service of the Prince seeketh his own gain, & not the honour of his Prince, or the profit of the common wealth, he is ever craving of the Prince and putting in bills of remembrance either for himself, or for some of his. Again, the prodigal counselor wasteth his substance in making superfluous banquets, in gay and costly apparel, in justings, Torneis, in Music, dancing, on hawk's and Howndes', on flatterers, jesters, and scoffers, and in keeping a rabble of idle servants without any purpose, which things when he is no longer able to maintain with his own goods, than he is ready to take of other men's, and spareth not to rob both Prince & common wealth, so as he may have wherewith to feed his vain delights. Whereby it appeareth that both the covetous & prodigal counselor have regard only to themselves, and not to the Prince, or to the common wealth. But the liberal counselor contrariwise regardeth only the profit and honour of his Prince, and therefore it is the Prince's part to make much of such, and to enrich them by giving them both lands, fees, & offices, to the intent that they having sufficient to maintain their callings, need not to feke any buy means to enrich themselves, and thereby fail in doing their duty either towards him, or the common wealth. The thirteenth quality requisite in a counselor, is to be beneficial beneficialness. to his country, which virtue differeth from liberality, for liberality consisteth in giving money or moneys worth as it aught to be given. But beneficialness, called in Latin BENEFICENTIA, consisteth in doing good turns and friendly pleasures, as in helping the common wealth and all the members thereof with his good advise and counsel, by procuring the profit thereof, by comforting the afflicted, by praising the good, and reproving the evil, by defending, helping, and furthering with his favour, power, and authority such as deserve well, whither they require it or not: finally, he is always ready to travail with the Prince & his officers about any thing that is needful to the common wealth, & therefore he is well worthy to be called a father of the common wealth. This man is easily known to the Prince by his doings, and therefore there needeth no further trial to be made of him. The fourteenth quality requisite in a counselor, is to be affable, Affability. that is to say, gentle and courteous both of speech and behaviour. For such one is easy to be spoken with, and receiveth both poor and rich with a cheerful countenance, ready at all times to hear their suits with a patient and attentive ear, using no frowning looks, nor froward answers, he will not be offended with every word that shall be unadvisedly spoken by the suitor, or by his inferior. Neither is he captious, taunting, disdainful, scornful, or over severe in his speech, he commendeth without flattery, and reproveth without villainy, he promiseth with gravity, and denieth with such courtesy, as the suitor departeth therewith well satisfied. The Prince shall know him by his conditions and behaviour in this sort. For the courteous man is always merry and pleasant, watchful, diligent and circumspect, he goeth cleanly appareled and loveth good company, he is not factious or partial, but universal and friendly to all men, he is free of speech, and a great enemy to all dissimulation and hypocrisy, he is neither coloricke nor proud, for the choleric man is hot and hasty, and will be offended with every little trifle, and in his fury will neither hear reason, nor speak reason. Again, the proud man is spiteful, and full of disdain, esteeming no man but himself: wherefore neither of these men can be affable or courteous, and therefore unmeet to be counsellors. The fifteenth quality requisite in a counselor is fortitude, or valiant courage, whereby he is made stout and constant in the defence of right, & truth, esteeming in respect thereof, neither goods, life nor honour. Again, he is able to bear both prosperity & adversity, with a contented quiet mind, so as he will not be puffed up with the one, nor oppressed with the other. For he continueth always one, and is Lord of himself, and therefore the more able to provide a ready remedy for a sudden mischief, as well in his own behalf, as also in the behalf of his Prince and common wealth in time of service, and to encourage both Prince and people when need requireth. The Prince shall know him by trial in this manner. For the valiant man is always an earnest lover of the truth, and a cruel enemy to all liars, flatterers, scoffers, & tell tales, which are the corruption and plague of all Courts, for by their means, the Prince seldom or never heareth the truth, whereas contrariwise, this man letteth not to speak the truth to the Prince at all times without respect of favour, or fear of displeasure, & boldly reproveth the abominable lies of the false flatterers, for this man is no hypocrite or dissembler, but free of his speech, and just in his dealings. Let the Prince therefore chose such a man to be of his counsel, and utterly refuse him that is a friend to flatterers, and jesters, or that will hide the truth from him, let him also beware of the covetous man that loveth money, for he in hope of gain will cell both his own freedom and other men's. And finally let him never admit into his counsel a coward, or faint hearted man, that is not able to suffer the loss of things transitory, as of wife, children, friends, riches, or such like, but will mourn and sorrow without measure. For such one is an effeminate and childish person, and not worthy to serve in that place. Having hitherto treated sufficiently Qualities of the body. of the qualities of the mind that be required in a counselor, we come now to speak somewhat of the qualities of his body, not of all, but of those that be most needful, to be considered. Which as mine Author saith be in number five, his age, complexion, stature, making, and countenance, which some call favour or feawter of the face. And first as touching his age, Age. as he had need to be no less than thirty years old, so is it not good, that he be more than three score, for before thirty years of age, man's wit for the most part is not stayed, his experience is small, and his presumption great, he is hot and high minded. Again, he can not be so grave as he aught to be, neither will the people have any great credit in him, yea, rather they will mourmour against him, and say that he is a very young counselor. And therefore such had more need to go to school, and to follow their learning, and to travail countries to get languages, to follow Camps and Courts, and to see the diversity of customs, laws, and governments, that they may have knowledge, judgement, and good experience of things, before they be made governors or rulers. Again, when a man passeth three fcore, than his memory faileth, his wits wander, and through his experience he becometh wilful froward and obstinate, he is also cold in all his doings, and taketh not occasion when it is offered. Also his body is weak and feeble, and not able to travail in the Prince's causes, and to be short, he is rather a burden and trouble to the Court, than otherwise. And therefore it is meet for such one to be discharged of all service, and to be sent home rewarded by the Prince according to his deserts, to the intent he may quietly spend the rest of his old years at his own home in the service of God. And yet I will not deny, but that there be some of greater age, which have both lively wits and strong bodies, and that there be young men also not arriving to thirty years, that be both grave, wise, and of good experience. But I speak of the most part, wishing the Prince always to choose those that be of a mean age betwixt both, which being neither too green nor yet to dry, are the stronger and the more stayed, and the better able to serve the Prince, both with spirit & body at all assays, yea, and the people also will conceive the better opinion of them, and have them in the more reverence. The complexion of the counsellor, is a thing not lightly to be Complexion, regarged, for most commonly as men be either well or evil complexioned, so are they well or evil conditioned, of complexions there be four kinds, that is, sanguine, colerique, phlegmatic, and melancolique, of which mine Author only praiseth the sanguine & colorique, affirming such as be of that temperature, to be most serviceable, either with spirit, or body. For in such do naturally reign great gifts of the mind, as wit, memory, discourse, judgement, justice, love, affability, fidelity, bounty fullness, magnanimity, and fortitude. Again, their bodies are healthful, lively, nimble and strong, and able to endure travail and pain, which kind of men as they are partly known by their doings: so mine Author would have the Prince also to consult with his learned Physicians touching that matter. For to judge well of complextions is a thing chiefly appertaining to their Arte. And as for the phlegmatic and melancolique persó he utterly rejecteth, saying, that the phlegmatic man is rude, dull, heavy, and ignorant, and as for the melancolique man he is worst of all the rest, for he according to the nature of the humour, which chiefly raineth in him, is cold, dry, and earthly, and therefore base and vile of courage heavy, sorrowful, miserable and vain, an enemy to all noble devices and worthy enterprises and so superstitious as those which have been of that complexion have with their dreams, false visions and foolish fantasies, confounded all the religions of the world. And besides all this, the melancolique man is superstitious out of measure, and very envy itself. For he is a member of the froward Planet Saturnus, whereof such complexioned men are called Saturnij, which be most abhorred of the Astrologers, in so much as Apolonius Tianeus did not let to write, that he once found in the City of Ephesus a melancolique man, who with his presence corrupted the whole City in such sort, as there grew thereof a most terrible pestilence: wherefore such complexioned men are far unmeet to be of a Prince's counsel. The mean stature in a counselor is most laudable, that is to Stature. say, to be neither to high, nor yet to low, to fat, nor yet to lean, for the long and lean man, and specially if he have therewith a long neck, is utterly condemned of the Philosophers, and judged to be some great lowte and good for nothing Again, to be over low, is as great a deformity, for the low men be they never so wise, yet the people will have them in no reverence at all, but jest of them, and call them dwarffes. And most commonly such little men be also hasty, proud, and presumptuous▪ wherefore it is good that the Prince chose for his counsellors men of a mean stature, and therewith neither to fat, nor yet to lean. For the over fat man bellied like a barrel, and likewise the over lean man shaped like a dried Congres, besides giving with their presence cause of laughter, are therewith seldom seen to be serviceable. The body of a counsellor aught to be well proportioned, having Proportion of body. all his parts and members answerable one to another in due proportion, so as there be no lack nor superfluity in any part, as for example his head may not be to great, nor to small for his body, or one shoulder higher than another, nor one arm longer than another, nor he may not by defect of nature be crook backte, splay footed, squint-eyed, or lack an eye, an arm, a hand, a leg, or foot, or any other part, nor likewise have more than he aught to have, for such defects of the body as come not by misfortune, but proceed either of the want or superfluity of nature, do betoken great imperfections of the mind, which hath been so much observed of the natural Philosophers, as this Proverb Cauc, asignatis did rise thereof, and is observed of all men even at this day, in so much as no man almost will take a common servant with any such defect, how much more than aught a Prince to beware how he chooseth any such to be of his counsel. A good visage and comblye countenance is very requisite Visage. also in a counselor. For that maketh him to be both loved and reverenced. His head therefore would be round and of mean bigness, and his face would be somewhat long, rather than altogether round, and therewith neither to blowghtye, nor yet to shrympe, his forehead would be high, large and plain without any wrinkles, his eyes neither to great nor to little, but in a mean betwixt both, and therewith not heavy or dull, nor yet wanton or often rolling to and fro, but quick, lively, and steady, his nose neither to long nor to short, to great nor to small, nor over flat, or turned upward, but plain and smooth, and to be somewhat hooked is no evil grace, for it betokeneth wisdom and stowtnesse of courage, his lips would be neither to thick nor to thin, nor hung over low downward. And to be short, all the parts of his face would be so proportioned, as his countenance may be always both grave and amiable. And thus we end with the qualities of the body requisite in a counselor, wherein we may seem perhaps to some folks to be more curious than is needful, thinking many of those things that we have spoken, to be but trifles and things of small weight, and yet such trifles are not to be passed over with silence: For truly whosoever will treat of any matter absolutely, must leave nothing out, but must express every little part. And we daily see that if any man buyeth a house, he will not only view the beautiful places thereof, as Hall, Parlour, chambers, and such like, but also all the houses of offices, yea even those that are not meet to be named. Again, if a Prince be desirous to buy a horse, he will thoroughly view every part and member of him, yea, and will not let to open his mouth with his mouth, with his own hands, to see his teeth, and to know his age, how much more careful than aught he to be in choosing of his counselor, into whose hands he must commit both his goods, his life, and his honour. Of the Prince's choice. WE said in the beginning, when we defined what a counselor was, that two things in that definition were to be considered, that is to say, the sufficientcy of the man, and the choice of the Prince, and that such sufficientcy did consist in the qualities of the mind, and in the qualities of the body, of both which qualities having hitherto sufficiently treated, we mind therefore now to speak somewhat of the Prince's choice. Touching which matter mine Author hath set forth nine remembrances or advertisements to be observed by the Prince when he chooseth a counselor, whereof because some be rather confirmations of those that go before, than new precepts: And again, because some are to be considered by the Prince before he chooseth, and some to be observed after he hath chosen: I thought good therefore to reduce them into a lesser number, and to make no more several precepts but six, declaring those first that are first to be considered, and then the others consequently, wherein though I shall somewhat differ from mine Author in order, yet in matter nothing at all. First, than the Prince hath to The first advertisement. consider, that all the honour, and dishonour, fame, and infamy, profit and loss, preservation and destruction, as well of himself, as of all his people, wholly dependeth upon the good or evil choice, of his counsellors, for if they be well chosen, the Prince is judged as well of strangers as of his own subjects to be wise and careful of his common wealth, and for that, they extol him with infinite praises, and his subjects are ready at all times to obey both him & his counsel, thinking themselves to be in great safety, whilst they are governed by such wise counsellors, assuring themselves that all things must needs prospero that they take in hand. But contrariwise if the counsellors be evil chosen, than they condemn the Prince of great folly, they be unquiet and always murmuring against the counsel, saying, that all will come to nought. And if there be any noise or likelihood of war, they tremble and quake for fear, because they mistrust the wisdom, manhood, and policy of their governors, saying, that they have not one man able to defend them, and if any thing succeed well, contrary to the people's expectation, they impute it rather to chance, than to any wisdom or foresight of the counsel: whereas on the other side, if the counsellors be wise men, the people conceiveth such an opinion of them, as they will not believe that they err, when they err in deed, for wise men seldom err. Wherefore, sith so many evils do rise of the evil choice, and so many good things of the good choice, the Prince therefore in mine opinion can not be to choice in his choice, and so let this suffice, for the first advertisement. Secondly, the Prince to the The second advertisement, intent he may have a plentiful choice of men meet to serve his turn had need not only to consider of such as keep in his Court, and be nigh about him: but also to seek to be informed of so many as he can beside, giving charge and commission to his Lieutenants and chief officers abroad in every sheer, to learn by diligent inquiry, which men in their limits, be known to be most sufficient to such purpose, and to send up Calendars of their names unto the Prince, to the intent that he may send for such as he shall think good, pretending only to know them & to be acquainted with them himself: appointing some reasonable allowance to bear their charges in journeying to & fro. By this means the Prince shall have choice of many, amongst whom it is more likely to find out some one excellent man, than amongst a few. And besides that, he shall win great love, and fame of his people, and encourage all estates, to endeavour themselves, to get wisdom and knowledge, and to follow such virtuous exercises, as they may deserve thereby to be named and numbered amongst those, that are thought meet for such purpose. And by this means also, the Prince shall know what able men he hath within his realm, of what skill they be, and wherein they are most meet to serve him, at any time that he shall have need to employ them. And though he shall seldom have need to choose above one, or two, to serve him as counsellors: yet he must show himself courteous towards all the rest, & praise their well doing, exhorting them to continue still therein, and therewith put them in good hope of preferment in time to come, rewarding some with offices, some with fees, and some with money, and some he may retain in his Court, and discharge the rest, using himself in such sort towards them all, as they all may have cause to be satisfied and contented. Thirdly, if the Prince be a Lord of divers countries and The third advertisement. nations, I would not wish him to be altogether wedded unto his own native countrymen, but rather to choose some of every one of those countries to be of his counsel. For the Prince is a public person, and therefore aught to be without private affection and respect, or partiality, yea he aught to be a natural father to all his true subjects, of what country soever they be, and stepfather to none, to whose counsel, if any of the subjects be wronged or grieved, they have only to repair for redress. But if none of their own countrymen be of the counsel: how or when I pray you shall they be hard? for who knoweth their customs, their humours, desires, commodities, discommodities, gains, and losses so well as they? or who will be so ready to hear their causes, suits, and complaints as their own countrymen, which are forced by law of nature to love them, and to tender them. Besides this if the Prince should have no counsellors, but of his own countrymen, all the other countries would think that either he did not esteem them, or counted them as slaves, or at the lest did not trust them. Whereof the first would breed hatred in them towards the Prince and the counsel, the second would 'cause them to seek liberty, and to make conspiracies and rebellions, and the third would make them to become unfaithful, disobedient, and obstinate subjects. Wherefore these things being well weighed and considered, I believe the Prince shall find it much better to choose his counsellors out of all such dominions as are subject unto him, than out of one, or two only. Fourrhly, the Prince may not be to hasty, but take good The fourth advertisement. deliberation in making his choice of such men as are named unto him, resolving upon none of them all, until he hath thoroughly tried them, as well by report of the counttye from whence they come, as also by his own examination. And first as touching the report of the country, it shall be necessary for the Prince, as well to avoid the favourable, as slanderous tales that may be told him, to give every man leave to accuse the persons whom he minds to make his counsellors, subpenatalionis, that is to say, that the accuser shall suffer the pain or penalty of the crime, whereof he accuseth the party, if he can not duly prove it. And the Prince on the other side must take such order as the defendant may not hinder, or stop by his authority, power, or friendship, any accusation that may be made against him. And sith all men are subject to affects, the blinders of all truth: I would wish the Prince in these causes, before due try all had, to give no credit to the report of any man, be he noble, or unnoble, spiritual or temporal. By this means the Prince shall be sure to have none but good men to be of his counsel, for the evil will not be over hasty in seeking advancement by such kind of try all. Truly the romans in old time did very straightly execute this kind of discipline in choosing their Magistrates, whereby as their common wealth greatly then flourished: so afterward for lack thereof, it quickly decayed and came to nought. Now as touching the Prince's examination to be made by himself, I say by himself, and not by his Deputy, he hath to examine what sufficientcie is in the person to be elected, by considering and measuring every part of him, both soul & body. To which end mine Author hath made and described unto him heretofore two apt measures to measure withal, the one of fifteen parts, & the other of five, that of fifteen parts serveth to measure the soul, and the other of five parts to measure the body. To which measures though very few are to he found, that are answerable in every condition: yet let those that are more answerable be always chosen before those that be less answerable, and let those that have more gifts of the mind and less of the body, be preferred before those that have more of the body, and less of the mind. And if any two that stand to be elected, be equal in both gifts, and yet be not of like birth, power, and authority, or if the Prince perhaps favoureth the one more than the other upon some affection, or for some service done, than it is good reason that such person be chosen before the other. Wherefore sith such things are to be considered, when comparison is made, me thinks mine author should have done very orderly, to have added also unto his two measures before describe. A third measure, briefly containing some of the chief gifts of Fortune, as noble lineage, honours, riches, favour of the Prince, and such like. Which kind of measure mine Author left out as I suppose, because he thought that such as were answerable to the two first measures, aught of duty to be promooted by the Prince to honours and living, and that they deserve to be loved as well of the noble men, as to be honoured of the common people. But sith noble birth, is a gift that hath been always much esteemed, and that wofthily, so long as the successors do not degenerate from their Predecessors: And that such gifts comes not immediately from the Prince, but requireth continuance of time, to be perfit in his kind: (for it is an old saying, that the Prince may make a noble man, but not a Gentle man): Also sith there be many other gifts of Fortune which man may obtain, without the Prince: as honours given by strange Princes, riches, goodluck in any thing that he taketh in hand, be it in service of the Prince or otherwise, also friendship, love and favour, as well in strange countries as in his own, and many such like: It had been necessary, I say to have added also this third measure, to the intent that the Prince might have a trinity of measures to measure both the length; breadth, and depth of his counselor. which three measures, if the Prince do rightly use in making his choice it shall well appear that he chooseth with judgement, and not for favour or upon any will or power. For all offices, as mine author saith, are wont to be given but three manner of ways, that is either for the deserts & sufficientcy of the receiver, or for though favour & affection of the Prince borne towards the party, or else for that the Prince of his own power will have it so whereof the first belongeth to the just prince, and the other two to the unjust tyrant. And truly he did very well in saying that offices be given but three manner of ways, for otherwise it might have been objected, that offices many times do pass by a fourth way, worser than all the rest, and that is, by way of sale for filthy lucre sake, whereby for the most part, justice is bought & sold, the Prince evil served, & the poor people piled and powld. Thus then having showed how the Prince should choose no man to be of his counsel, before due try all had, and also how such try all is to be made, I leave to speak any further, touching this advertisement, the last of those that are to be considered by the Prince, before he chooseth any man to be of his counsel: for the other two advertisements here following, are to be put in execution after he hath chosen. Fiftly, than the Prince having made his choice in such The fift advertisement. sort as is before taught, shall do well within two or three days after, to call the new elect unto him, and in open presence of his Court & household, briefly to tell him how he hath chosen him only for his virtues and good deserts, and what credit both he himself and all his people hath in him, & what shame it would be unto him, if he should not with his doings answer both his and their expectation. That done, he must commend unto him both the honour and profit of his state, friendly requiring him, yea, and straightly charging him to admonish him, and with all due reverence to correct him, when he seeth it needful, and in any wise to be plain with him, and to tell him the truth without all flattery or dissimulation, because he was chosen chiefly for that purpose. For as it is not meet that every man should tell the Prince of his faults: so is it requisite that some should admonish him when he erreth. For otherwise, Princes should be in worse case than all men, being utterly destitute of faithful friends, whose office is to speak the truth, & to tell their friends friendly of their faults at times convenient, and not to flatter at any time. Neither let the Prince be unwilling to hear the truth modestly told, and in due time, at his counsellors hands: Yea rather let him encourage him thereunto though it be against the stomach, for otherwise he shall be overwhelmed with lies, and forged tales, and never hear the truth. Frnallye, as the Prince must put him in fear of hard punishment, if he shall leave to do his duty so must he likewise put him in hope of due reward, if he continue in his well doing. Whereby the Prince shall both win to himself the praise and love of his people, and also make his new chosen counselor, the more careful and diligent in his vocation. That done, let him be solemnly The sixth advertisement. sworn to be true and faithful to the Prince, and to promise' before God to be diligent and careful in procuring the wealth, profire, and honour of his Prince, and of the common wealth, and to deal truly and justly with all estates, using indifferency without corruption, swerving from justice at no time, either for meed or dread, for love or hate, for friend, or foe. Moreover, never to have privy conference with the Ambassadors or messengers of foreign Princes, without special commission from the Prince, nor to receive reward, fee, or yearly pension, of any foreign Prince. For by such means the prince's secrets are many times revealed, and the causes of foreign princes more favoured, than the princes own causes, or those of the common wealth. The counsellor being thus sworn the prince shall be assured of him and may the better trust him. And if the counselor should chance to fail in his duty, after he hath taken his oath, the Prince may the more justly punish him as a contempnor of God & of his sovereign. Again, the counselor will be the more circumspect in his doings, & the less bold to commit any treachery. Furthermore, by means of his oath he may the more safely & boldly deny the unrightful & unreasonable requests, of his parents, kinsfolks, friends, and servants: yea, rather both they, and all others knowing him to be sworn, will be afraid to make any suit unto him, that is not just or reasonable. And here endeth the sixth and last advertisement, the which together with the other five before declared, do comprehend the full effect of the nine advertisements or memorials set forth by mine Author. The effect of my Author's Peroration or conclusion. THus you have heard what a counsel is, and how the Prince that will govern well, aught to have seven counsels, differing one from another in offices, officers, and in authority. You have heard also what a counselor is, and wherein his sufficientcy consisteth, that is to say, in having fifteen qualities of the mind, and five of the body. Finally, there have been declared unto you certain necessary advertisements to be observed by the Prince, when he chooseth his counselor. And this is the some and effect of all that mine Author thought meet to treat of in this his first of those eight Books, which he hath promised to set forth touching this matter, who wisheth that he had been as able to frame such a counsel in deed, as he hath hear describe in writing, for than he would have set forth to the world a visible example of the goodness thereof, to be seen and felt, rather than this imagined pattern, to be considered only with the mind. And because he doubteth not but that some will be ready to find faults with this his work: he briefly aunfwereth to such objections as may be laid against him. And first whereas it may be objected, that it is not a meet thing for a Prince to take such pain, and to trouble himself in making so precise a choice. He answereth that it is no trouble or pain at all, in respect of the great ease, rest, and quietness, that he shall thereby purchase to himself, when he shall have to deal in great affairs, and matters of wait: be it either in time of peace or war, for be they never so troublous or waytie of themselves: yet to him having such counsels and counsellors, they shall seem very easy and light. Some again will object that the Prince is free, & that he may give & dispose his offices as him pleaseth best. Whereunto mine author answereth that the freedom or liberty of the Prince is no freedom, when it passeth the bounds of reason, and that in preferring will before reason, he aught rather to be called a tyrant than a Prince. Thirdly, it may be said, that it behoveth Noble men & Gentlemen, to be rewarded according to their birth and calling, which mine Author denieth not, and yet therewith saith, that it is not all one thing to reward a noble man & to make him a counselor, sith there be means enough to reward him without that, unless he be meet for it. Fourthly, it may be objected, that there are no such counsellors as he hath describe, to he found in all the world. Whereunto he answereth, that there are a number of good men and very sufficient in all conditions to be had, if the Prince choose them for their virtue and deserts, and not by his own affection, favour, or power. And though there were not, yet if the Prince would do as he aught to do, he might make men of stones. For to what soever the Prince is given, be it to vice, or to virtue, all men will follow the same. And therefore if the Prince delight in wise, learned, and vertuóus counsellors, mine Author saith, that he dare adventure his head that a number of Barons and Knights in few years, would become most sufficient counsellors. And for proof thereof, wisheth that some Prince would put these his precepts in ure, not doubting, but that in so doing, he should quickly see such an alteration in his Court, as those that do now leawdely spend their time in idleness, vain pastimes, and in wantonness of life, would give themselves to laudable exercises, and thereby make the Court to become a school of virtue, and knowledge. Which should be to the great honour of the Prince, to the profit of the common wealth, and to the glory of God, who give grace to all Christian Princes, so to order their courts, and to give such ensample themselves, as the common people may learn thereby, to live in the fear of God, & to do that which is acceptable in his sight, and thus I end this treatise. FINIS.