well governed, if thou perceive them that been under thy governance to be by thy diligence wealthy and more temperate in living.  
¶ Set more by leaving to thy children honest fame or renown/ than great possessions or richesse/ for these be transitory, 
Honest fame.  the other immortalle. Also goods may be gotten by fame, but good fame can be bought with no money. Also goods happen to men that be of evil disposition/ but so doth not good estimation, but cometh only to them that endeavour themself with virtue to get it.  
¶ Be delicate in thine apparel and garments that serve for thy body, in all other parts of thy living be continent as it beseemeth all princes of honour/ that they that behold thee/ for thine honourable presence may dame the worthy to be a governor/ and thy family 〈◊〉 and servants for thy noble courage may have of the a like good opinion.  
¶ Consider diligently both thine own words and thy deeds, to the intent thou mayst fall in very few errors.  
¶ Of all things it is best to happen on the right point of all things that are to be done, but for as much as that is very hard to be known, better is to leave somewhat/ than to exceed. For moderation shall prevail more, where somewhat doth lack than where that any thing is superfluous.  

Courteisy & gravity  ¶ Endeavour the to be both courtaise and of a reverend gravity: for the one beseemeth a prince/ the other is expedient and more agreeable to every company: all be it to use both, it is of all other things the most dyffycile, for thou shalt find for the more part them that use a reverent gravity to be unpleasant, them that be courtoyse, to be of base courage and simple. Therefore the one and the other is to be used, than exchne that thing, which in any of them is ill or seemeth not convenient.  

Experience and philosophy.  ¶ If thou wouldst perfectly know that, which belongeth to kings to perceive/ give the to experience and study of philosophy, for philosophy shall declare unto the the means or ways how to bring to pass thine affairs: experience in semblable business shall make the able to do or sustain them.  
¶ Behold diligently/ what as well princes as private persons do daily, and what of their acts doth succeed or happen.  
¶ Surely if thou remember well things that are passed, thou shalt the better consult of things coming.  
¶ Think where private persons have died with good will, to the intent that after their death they mought be commended, that it were great shame to princes not to travail in such study or business, whereby in their lives they may be worthily praised.  
¶ Desire to leave when thou diest/ rather monuments or Images of thy virtues than of thy parsonage.  
¶ Endeavour thee specially to keep always thyself and thy contrary in surety.  
¶ If necessity constrain the to jeopard thy person, these rather to die with honour, than to live in reproach.  
¶ In all thine acts remember that thou art a prince: and therefore do no thing unworthy to so noble a state.  
¶ Do not despise so thy nature, that thou suffer thyself all holy to perish/ but in as much as thy body is mortal, and thy soul immortal, assay to leave to thy soul an immortal remembrance.  
¶ Use the to speak of honest affairs and studies, that by such custom thou mayst think on like things as thou speaketh of.  
¶ Things that in cosultation seem to be best/ those execute thou in thy proper acts.  
¶ Whose opinions thou enuyest, his deeds do thou follow.  
¶ Lake what thou counsaylest thy children or servants to do, think it convenient that thyself do the semblable.  
¶ Either use that which I have advised the to do, or inquire for better than that is.  
¶ Suppose not them to be wise men, that sharply can talk of small things and trifles, but those that can substantially speak in matters of weighty importance.  
¶ Nor think not them wise, that promiss to other men wealth and good fortune, they themself being in great necessity/ but rather those that speaking of themselves moderately, can with other men and in their affairs use themself well and discreetly, and being not troubled with any channge of their living, know how to bear honestly and temperately as well adversity as also prosperity.  
¶ And marvel thou not, that I have now rehearsed many things that thou knewest before/ nor that forgot I not/ but knew well enough, that being such a multitude as well of princes as of private persons/ some of them have spoken the same that I did, & many have hard it, & divers have seen other men done it, and some there be that by themselves have experienced it. notwithstanding in matter concerning instruction, novelty is not to be souhgt for, for therein ought not to be founden either singular opinion, or thing impossible, or contrary to men's expectation, but suppose that to be in hearing most gracious or pleasant/ which being sown in the minds of other, may assemble most matter to the purpose/ and the same declare best and most aptly. For this know I well, that the counsels and wise sentences of poets and other good authors, are thought of all men to be very profitable: yet will not they gladly give ear unto them, but be therewith in the same case, as they be with these that do give them good counsel: for they praise them all, but they care not how seldom they come in their company, desiring to be rather with offenders/ than with them that of sin be the rebukers. Example we may take of the poems or work of Hesiodus, Theognes, and phocilides, for every man affirmeth them to be excellent counsels concerning man's life, but all though they say so, yet had they liefer use that, whereto their own madness induceth them, than follow that, whereto the others precepts doth advise them. Moreover if one should gather out of the said authors that which men call sentences, wherein they perchance have been studious, in semblable wise towards them should they be disposed, for they should with more pleasure here a lying fable or fantasy, than the said precepts made by much cunning and diligence. But what needeth it to tarry long upon every matter? Genyrally if we will consider the natures of men, we shall perceive, that many of them delight neither in meats that been most wholesome, nor in studies that been most honest, nor in deeds that is most convenient: nor yet in doctrine that is most commodious, but embracing pleasant appetites, which be repugnant to profit, would seem to be painful and laborious. How may any man content any such persons, either by preaching or teaching, or telling of any thing that is profitable: that for the words that be spoken, do ennie and have indignation at them that speak truly, and do take them for plain men or simple, in whom lacketh wisdom: so much they abhor truth in all things, that they know not what is theirs, or do belong to their office, but consulting or raysoning of that which doth pertain unto them/ they be sad and unpleasant, when they talk of other men's affairs they be merry and joyous. More over they had liefer suffer some grief in their bodies/ than in revolving what should be most necessary, travail any thing in their minds. And if a man take good heed, he shall find in their mutual assembles and companies, that either they reprove other men, or else that they of other be in some thing reproved. And when they be by themselves/ they be ever wishing and never consulting. I have not spoken this again all men but only again them that be guilty in that which I have rehearsed. Finally this is apparraunte and certain, who so ever will make or write any thing pleasant and thankful to the multitude, he may not seek for words or matters most profitable/ but for them that contain most fables and leasings. For in hearing such things they rejoice: but when they perceyne to be labours and contentions in their affairs/ than be they pensive. Wherefore Homer and they that found first Tragedies, may be well marveled at, who in their work used both the said forms in writing, for Homer expressed in the contentions and battles of them/ which for their virtues were named half gods, the other brought those fables in to actual appearance, in so much as we not only may hear them, but also may presently behold them, by such example it is declared to them that be studious to please their hearers, that they must abstain from exhorting and counsaylling them, and that they apply them to write and speak that only/ where in they perceive the multitude to have most delectation. This before written have I declared, thinking that it beseemeth not the that are not one of the people, to be of like opinion with the multitude, nor to judge things to be honest, or men to be pleasant, according to thy sensual appetite/ but to try and esteem them by their good and profitable acts. Moreover for as much as they that labour in the study of Philosophy, concerning the exercise of the minds, be of sundry opinions, some saying that men become wiser by moche disputing and raysoning, other affirm that it happeneth by exercise in politic governance or civil causis, divers suppose it to come of other doctrines: but finally they all do confess, that he which is well brought up, may by every of the said studies gather matter sufficient to give good counsel. Therefore he that will leave the doubtful opinions/ and will apply to that which is certain, he must examine the raisins thereof, and specially they that be counsellors ought to have consideration of the occasion, time, and opportunity, if they can not bring that to pass, than to reject and put a way as well them which speak in all matters generally, as also those that know nothing that is expedient or necessary, for it is apparent and certain, that he which can not be to himself profitable, he shall in other men's business do nothing wisely, make much of them that be wise, and do perceive more than other men, and have good regard toward them: remembering that a good counsellor, 
A good counsellor.  is of all other treasure the most royal and profitable, and think verily that they which can most aid and profit to thy wit or reason, shall make thy kingdom most ample and honourable. wherefore for my part as much as I can, I have exhorted thee, and honoured the with such presents as be in my power to give the. And desire thou not/ that other men should bring unto thee (as I said at the beginning) their accustomed presents, which ye should buy much dearer of the givers, than of the sellers: but covaite thou such presents, which if thou do use well and diligently ommytting no time, thou not only shalt not consume them, but thou shalt also increase them, and make them of more estimation and value.  
¶ Finis.   

Imprinted at london in fleetstreet/ in the house of Thomas Berthelet, near to the cundite at the sign of Lucrece.  
CUM PRIVILEGIO.